वेदान्त पारिजात सौरभ (भगवद् निम्बार्काचार्य - द्वैताद्वैत वेदान्त ब्रह्मसूत्र भाष्य सटीक)

[SŪ. 3. 3. 9. 592 VEDĀNTA-KAUSTUBHA ADH. 2.] are mentioned. Now, the praṇava,—introduced in the text: “Let one meditate on the syllable ‘Om’ as the udgītha” (Chānd. 1.1.1),— is the common object to be meditated on as a part of the udgītha. So it is “appropriate” that the word ‘udgītha’, mentioned in the middle in the text: “Then, forsooth, the gods took the udgītha” (Chānd 1 2 1), too should really imply the praṇava. It is often found that a word denoting the whole denotes its parts, as e g. when one part of a piece of cloth is burnt, it is said that the cloth is burnt. This being so, in the Chāndogya, the praṇava alone, denoted by the term ‘udgītha’ and a part of the udgītha, is the object to be meditated on under the aspect of the vital-breath. In Vājasaneyaka, by the term ‘udgītha’ the entire udgītha, that which the singer of the udgītha sings, is to be understood, i.e. that alone is to be meditated on under the aspect of the vital-breath. Hence, it is established that the udgītha-meditation mentioned in the Chāndogya is different from the udgītha-meditation mentioned in the Vājasaneyaka. Here ends the section entitled “Difference ” (2). COMPARISON Śaṁkara and Bhāskara They take it as an adhikaraṇa by itself. Interpretation different, viz. It is said in the Chāndogya (1.1.1) that the ‘Om’ is to be medi- tated on as the udgītha. Here the Om and the udgītha are designated as standing in a relation of co-ordination (sāmānādhikaraṇa). Now the problem is what exactly this co-ordination between the two implies,—whether adhyāsa or conscious voluntary super-imposition of one object upon another and thereby thinking the two as identical; apavāda or bādha, i e. the negation of the former false knowledge of a thing by the latter correct knowledge; or finally viśeṣaṇa, i e. quali- fication, distinguishing the thing qualified from other things. The last is the correct view. The udgītha here specializes and thereby restricts the Om which extends over the entire Veda,—i.e. only that Om which is a part of the udgītha is to be meditated on here and not the Om which extends over the entire Veda. Hence the sūtra: “On account of the extension (of the Om to the entire Veda), (the view