पृष्ठम्:वेदान्तसारः.djvu/३२७

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तृतीयाध्याये तृतीयः पादः

अन्यथात्वं शब्दादिति चेन्नाविशेषात

वाजिनां छ्न्दोगानां चोद्रीथे प्राणदृष्टयोपासनं शत्रुपरिभवफलं1 विहितम् | तत्र विधैक्यं पुर्वपक्षी2 ह्रुदि निधाय 3राद्धान्तिच्छायया चोदयति - वाजिनां प्राणदृष्टयोपासनमुद्गिथकतृविषयम्, इतरत्र कर्म विषयमिति शब्दादेव प्रतीयते | 'अथ हेममासन्यं प्राणमूच्रुस्त्वं न उद्रायेति | 4तथेति तेभ्य एष प्राण उदगायत्' इत्यादिनोद्रीथकर्तृविषयं

6. Anyathatvam Sadaditi cennvis'esat

If it be said that there is difference in the Vidyas on account of the statements; we say no, on account of non-difference.

The meditation on the Udgitha viewed as Prana, is ordained in the text of the Brhadaranyaka and Chandogya Upanisads resulting in the defeat of the enemy. Having re- tained in the heart, the view namely, The Udgithavidyas men- tioned in the two Upanisads are one and the same, the Purva- paksin (the objector) puts forth his view as if held by the Sidhantin. The meditation on the Udgitha viewed as Prana in the Brhadaranyakopanisad has as its object that which is the agent in the act of singing it out. In another text (i.e., Chandogyopanisad) , it has as its object, that which is the object of singing. This has been so understood in the following scriptural texts, 'Then they spoke to Prana of the mouth-Please sing that for us. Saying 'So be it' this Prana sang loudly.' (Brh. I-3-7). The statement in the Brhadaranyakopanisad shows that the Udgithavidya has as its object that which is the agent

1 हि added M 1. Pr. 2 पूर्वपक्षं Pr, 3 राद्धान्त् प्प्र्। 4 स तथेति A 1 M 2