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