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VEDÂNTA-SOTRAS.
the part.-The conclusion from all this is that in the K handogya the object of meditation is constituted by the pranava—there termed udgitha-viewed under the form of pråna; while in the Vågasaneyaka the term udgitha denotes the whole udgitha, and the object of meditation is be who produces the udgitha, i.e. the udgåtri, viewed under the form of prâna. And this proves that the two vidyas are separate.-Here terminates the adhikarana of difference.'
10. On account of non-difference of everything, those elsewhere.
The Khandogya and the Vagasaneyaka alike record a meditation on Prâna ; the object of meditation being Prâna as possessing the qualities of being the oldest and the best, and also as possessing certain other qualities such as being the richest, and so on (Kh. Up. V, 1; Bri. Up. VI, 1). In the text of the Kaushitakins, on the other hand, there is a meditation on Pråna which mentions the former qualities (being the best and being the oldest '), but not the latter (being the richest,' and so on). This, the Parvapakshin maintains, constitutes a difference between the objects of meditation, and hence between the meditations themselves.-This view the Satra sets aside 'on account of non-difference of everything, those elsewhere.' There is no difference of meditation. Those qualities, viz. being the richest, and so on, are to be meditated upon in the other place also, viz. in the meditation on Prana of the Kaushitakins; 'since there is non-difference of everything,' i.e. since the text of the Kaushitakins also exhibits the very same method, in all its details, for proving what it is undertaken to prove, viz. that Prana is the oldest and best. And for that proof it is required that Präna should be viewed as possessing also the quality of being the richest, and so on, and these qualities therefore have to be comprised in the meditation of the Kaushitakins also. Hence there is no difference of meditation.-Here terminates the adhikarana of non-difference of everything.'
In the same way as the meditation on Prana as the
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