10. On account of non-difference of everything, those elsewhere.
The Khândogya and the Vagasaneyaka alike record a meditation on Prana; the object of meditation being Prana as possessing the qualities of being the oldest and the best, and also as possessing certain other qualities such as being the richest, and so on (Kh. Up. V, 1; Bri. Up. VI, 1). In the text of the Kaushîtakins, on the other hand, there is a meditation on Prâna which mentions the former qualities ('being the best' and 'being the oldest'), but not the latter ('being the richest,' and so on). This,the Pûrvapakshin maintains, constitutes a difference between the objects of meditation, and hence between the meditations themselves.--This view the Sûtra sets aside 'on account of non-difference of everything, those elsewhere.' There is no difference of meditation. Those qualities, viz. being the richest, and so on, are to be meditated upon in the other place also, viz. in the meditation on Prâna of the Kaushîtakins; 'since there is non-difference of everything,' i.e. since the text of the Kaushîtakins also exhibits the very same method, in all its details, for proving what it is undertaken to prove, viz. that Prâna is the oldest and best. And for that proof it is required that Prâna should be viewed as possessing also the quality of being the richest, and so on, and these qualities therefore have to be comprised in the meditation of the Kaushîtakins also. Hence there is no difference of meditation.--Here terminates the adhikarana of 'non-difference of everything.'
In the same way as the meditation on Prâna as the
oldest and best cannot be accomplished without Prâna being also meditated upon as the richest, and so on. and as hence these latter qualities have to be comprised in the meditation on Prâna of the Kaushîtakins, although they are not expressly mentioned there; thus those qualities of Brahman also, without which the meditation on Brahman cannot be accomplished, must be included in all meditations on Brahman--this is the point to be proved next.