e peculiar to each separate passage (pra/n/a/s/ariratva
and satyasa/m/kalpatva, for instance, being mentioned in the Chandogya
Upanishad and /S/atapatha-brahma/n/a, but not in the B/ri/hadara/n/yaka
Upanishad, which, on its part, specifies sarvava/s/itva, not referred to
in the two other texts). Here, then, there is room for a doubt whether
the three passages refer to one object of knowledge or not. To the
devout Vedantin the question is not a purely theoretical one, but of
immediate practical interest. For if the three texts are to be held
apart, there are three different meditations to be gone through; if, on
the other hand, the vidya is one only, all the different qualities of
Brahman mentioned in the three passages have to be combined into one
meditation.--The decision is here, as in all similar cases, in favour of
the latter alternative. A careful examination of the three passages
shows that the object of meditation is one only; hence the meditation
also is one only, comprehending all the attributes mentioned in the
three texts.

Adhik. III (6-8) discusses the case of vidyas being really separate,
although apparently identical. The examples selected are the
udgithavidyas of the Chandogya Upanishad (I, 1-3) and the
B/ri/hadara/n/yaka Upanishad (I, 3), which, although showing certain
similarities--such as bearing the same name and the udgitha being in
both identified with pra/n/a--yet are to be held apart, because the
subject of the Chandogya vidya is not the whole udgitha but only the
sacred syllabic Om, while the B/ri/hadara/n/yaka Upanishad represents
the whole udgitha as the object of meditation.

Sutra 9 constitutes in /S/a@nkara's view a new adhikara/n/a (IV),
proving that in the passage, 'Let a man meditate' (Ch. Up. I, 1, 1), the
O/m/kara and the udgitha stand in the relation of one specifying the
other, the meaning being, 'Let a man meditate on that O/m/kara which,'
&c.--According to Ramanuja's interpretation, which seems to fall in more
satisfactorily with the form and the wording of the Sutra, the latter
merely furnishes an additional argument for the conclusion arrived at in
the preceding adhikara/n/a.--Adhik. V (10) determines the unity of the
so-called pra/n/a-vidyas and the consequent comprehension of the
different qualities of the pra/n/a, which are mentioned in the different
texts, within one meditation.

Adhik. VI comprises, according to /S/a@nkara, the Sutras 11-13. The
point to be settled is wh