by Swami Sivananda
Unity of the Prana-Vidya.
Sarvabhedadanyatreme III.3.10 (369)
On account of the non-difference (of the Vidya) everywhere (i.e., in all the texts of the different Sakhas where the Prana-Vidya occurs) these qualities (mentioned in two of them are to be inserted) in the other places (e.g., the Kaushitaki Upanishad).
Sarvabhedat: on account of non-difference everywhere; Anyatra: in the other places; Ime: these (qualities are to be inserted).
A concrete instance on the general principle of Sutra 5 is cited.
In the colloquy of the Pranas recorded by the Vajasaneyins and the Chhandogyas, the Prana which is endowed with various qualities such as being the best and so on, is represented as the object of meditation. Various qualities such as being the richest and the like are ascribed to speech and the other organs. These latter qualities are in the end attributed to the Prana also. "If I am the richest thou art the richest."
Now in other Sakhas also, as e.g., that of the Kaushitakins the set of qualities such as being the best and so on is attributed to the Prana (Katha Up. II.14). But the set of attributes, viz., being the richest and so on is not mentioned.
The question is whether they are to be inserted in the Kaushitaki also, where they are not mentioned.
This Sutra declares that they have to be inserted, as the Vidya is the same in all the three Upanishads. Attributes belonging to one and the same Vidya or subject have to be combined wherever that Vidya occurs although they may not be expressly stated.