वाजिनाम्1 | छन्दोगानां तु---' य एवायं मुख्यः प्राणस्तमुद्रीथमुपा
सांचक्रिरे2 ' इत्युद्रीथकर्मविषयमिति चेत् ] तदिदमाह-- अन्यथात्वं
शब्दादिति चेदिति | तन्न, उपक्रमाविशेषात् ' हन्तासुरान् यज्ञ उद्भी-
थेनात्ययाम ' इत्येकत्र : अन्यत्रापि ' तद्ध देवा उद्रीथमाजद्दुरनेनैनानभिभ-
विष्यामः:3 ' इति |
न वा प्रकरणभेदात्परोवरीयस्त्वादिवत् ॥ ७ ॥
नैवम् । प्रकरणं4 ह्राभयत्र भिध्यते । 'ओमित्येतदक्षरमुद्रीथमुपा-
in tbe act of singing it out. The Udgitha is considered as having as its object, that which is the object of action of singing and it is so stated in the Chandogyopanisad thus- They meditated upon Udgitha, that is viewed as Prana of the mouth' (Chand. I-2-7). Thus it is stated in the objection that the Vidyss mentioned in tbe two Upanisads are quite different from each other. The answer is-It is not so; because they have a common beginning. In one text it is stated thus-' Let us overcome the Asuras at the sacrifices by means of the Udgitha ' (Brh. I-3-1). In another text also this line occurs-' The gods took the Udgitha, thinking they would, with that, overcome the Asuras ' (Chand. I-2-1).
7. Na va prakaranabhedat parovariyastvadivat
Or on account of the difference of the contexts; as in the case of the attributes of being higher than the high etc.
This is not so. The contexts of the both, are different. In the Chandogyopaniad, the Pranava which is a part of
1 उद्रीथकर्तृविषय वाजिनाम् omitted A 1, M 1.
2 चकुः A 1, M 1, 3 अभिहनिष्यामः M 2, Pr, 4 प्रकरणमपि A 1
