सर्ववेदान्तप्रत्ययम्, चोदनाद्यविशेषात् ॥ १ ॥
sarvavedāntapratyayam, codanādyaviśeṣāt || 1 ||
sarva-vedānta-pratyayam—Described in the various Vedanta texts; codanādi-aviśeṣāt—on account of non-difference as regards injunction etc. (i.e. connection, form and name).
1 (The Upasanas) described in the various Vedanta texts (are not different), on account of the non-difference as regards injunction etc. (i.e. connection, form, and name).
There are Upasanas described variously in different Vedanta texts. For example, the Upasana of Prana is described in one way in the Brihadaranyaka Upanishad and in a different way in the Chhandogya. Are such Upasanas, described differently in different Sakhas of the Vedas, different or same? The opponent holds that they are different, on account of the difference in form. This Sutra refutes it and says that such meditations are one and the same, on account of the non-difference as regards injunction, connection, name, and form of these in different Sakhas. Just as on account of the injunction in all Sakhas, “One should perform the Agni-hotra” etc. (Mai. 6. 36) the daily Agnihotra sacrifice is one only, and as Jyotishtoma and Vajapeya sacrifices described in different Sakhas are one only, so also on account of nön-difference as regards injunction such as, “He who knows the oldest and greatest” (Brih. 6. 1. 1.) in both the Brihadaranyaka and the Chhandogya Upanishads, the Prana Vidya in all the Sakhas is one and the same. Similarly as regards the fruit or result of the Upasana there is non-difference. “He who knows it to be such becomes the oldest and greatest” (Brih. 6. 1. 1). Prana, which is the object of the meditation, is described in both as the oldest and greatest, and both the meditations are named Prana Vidya. Therefore there being non-difference in all respects, the two Vidyas are not different, but one. The same is true of Dahara Vidya, Vaisvanara Upasana, Sandilya Vidya, etc. described in various Sakhas.