Since the pranava, which is a part of the udgîtha, is introduced as the
subject of meditation in the first prapâthaka of the Chândogya, and
extends over the later vidyâs also, it is appropriate to assume that
also in the clause 'the gods took the udgîtha'--which stands in the
middle--the term udgîtha denotes the pranava. Expressions such as 'the
cloth is burned' show that frequently the whole denotes the part.--The
conclusion from all this is that in the Chândogya the object of
meditation is constituted by the pranava--there termed udgîtha--viewed
under the form of prâna; while in the Vâjasaneyaka the term udgîtha
denotes the whole udgîtha, and the object of meditation is he who
produces the udgîtha, i.e. the udgâtri, viewed under the form of prâna.
And this proves that the two vidyâs are separate.--Here terminates the
adhikarana of 'difference.'