प्रष्ट्टभेदोऽपि भेदक इत्याह--- व्यतिहारो विशिंषन्ति हीतरवत् ॥ ३६ अर्थैक्ये निश्चिते सति प्रष्ट्रोर्बुद्धिव्यतिहारः कार्यः । उषस्तेनाशना- याद्यतीतत्वधीः कार्या१ । कहोलेनापि प्राणनादिहेतुत्वधीः कार्या । २उभय प्रकरणसगतवाक्यानि हि परमात्मानमेव विर्शिषन्ति, यथेतरत्र सद्विद्यायाम्३ ॥
सद्विद्यायामपि प्रश्नाद्यावृत्तौ कथमैक्यमित्यत्राह---
Though there is a difference of persons putting the questions, yet that will not cause the difference in the Vidya. This fact is explained in the next Sutra-
36. Vyatiharo vis'imshanti hitaravat
There is the combination of ideas; for the attributes specify the same object, as in other cases.
When the subject matter is decided to be same, there should be the combination of ideas of those who put the questions. The combination should be thus-Usasta should know Him, also as free from hunger and thirst; Kahola also should bear the idea, that He causes the breath etc. because these two statements distinguish the Highest self. The same is the case in another context, namely, sadvidya also. How is it that the same thing is meant in the Sadvidya, even there is the repetition in question etc. ? The reply is this-
१कार्यााँ omitted M 1.
२अभयत्र M 1 Pr.
३सद्वेिद्यायाम् omitted M 1.
.
