III, 3, 4

4. (Scripture) also declares this.

The Veda also declares the identity of the vidyās; for all Vedānta-texts represent the object of knowledge as one; cp. e.g. Kā. Up. I, 2, 15, 'That word which all the Vedas record;' Ait. Ār. Ill, 2,3,12, 'Him only the Bahvṛkas consider in the great hymn, the Adhvaryus in the sacrificial fire, the Chandogas in the Mahāvrata ceremony.'--To quote some other instances proving the unity of the vidyās: Kā. Up. I, 6, 2, mentions as one of the Lord's qualities that he causes fear; now this very same quality is referred to in the Taitt. Up. II, 7, in order to intimate disapprobation of those who are opposed to the absolute unity of that which is, 'For if he makes but the smallest distinction in it (the Self), there is fear for him. But that fear is only for him who knows (a difference) and does not know (the oneness).'--Similarly the Vaiśvānara, who in the Vājasaneyaka is imaginatively represented as a span long, is referred to in the Chāndogya as something well known, 'But he who worships that Vaiśvānara Self which is a span long,' &c. (Ch. Up. V, 18, 1).

And as, on the ground of all Vedānta-texts intimating the same matters, hymns and the like which are enjoined in one place are employed in other places (where they are not expressly enjoined) for the purposes of devout meditation, it follows that all Vedānta-texts intimate also (identical) devout meditations.