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Updated: June 29, 2025
This discrepancy establishes difference in the character of the meditation, and as this implies difference of the object enjoined, the mere non- difference of injunction, and so on, is of no force, and hence the two meditations are separate ones. Hence there is oneness of the two vidyas. Of this view the next Sutra disposes.
Or not, on account of difference of subject-matter; as in the case of the attribute of being higher than the high, and so on. There is no unity of the two vidyas, since the subject-matter of the two differs.
Up. Up. Up. Up. Up. The objects of meditation in all the vidyas which refer to the highest Brahman, are Brahman viewed as having qualities, and the fruit of all those meditations. For this reason the author of the Sutras declares that there is option among the different vidyas cp. Ve. Su. Up. Up. Up.
They are different, since the difference of reply effects a distinction between the two vidyas. The former reply declares him who is the maker of breathing forth, and so on to be the inner Self of all; the latter describes him as free from hunger, thirst, and so on. As the individual soul is inside the aggregate of material things, it may be spoken of as being that inner Self of all.
Since the pranava, which is a part of the udgitha, is introduced as the subject of meditation in the first prapathaka of the Chandogya, and extends over the later vidyas also, it is appropriate to assume that also in the clause 'the gods took the udgitha' which stands in the middle the term udgitha denotes the pranava.
If the oneness of the vidyas be maintained on the ground that both have the same name, viz. udgitha-vidya, we point out that oneness is found also where the objects enjoined are different.
We therefore arrive at the decision that clauses which describe special forms of meditation having for their result the attainment to Brahman, and are complete in themselves, convey the idea of separate independent meditations, and thus effect separation of the vidyas. The meditations, therefore, are separate ones. Here terminates the adhikarana of 'difference of words and the rest.
What the text says as to a restriction connected with the 'vow of the head, does not intimate a difference of vidyas. For that vow does not form part of the vidya.
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