The Chhandogyas also can add it if they like. Thus the Vidya as stated in the two Srutis Brihadaranyaka and Chhandogya, is identical. The presence or absence of a sixth fire cannot make a difference as regards form, because the Shodasi vessel may or may not be taken in the same Atiratra sacrifice. Differences like this are found in different chapters even in the same Sakha and in the same Vidya, and yet the Vidya described in these different chapters is recognised by all as one. Therefore it is quite clear that the Vidyas of the same class are one and not different notwithstanding these differences in different Sakhas.
Seed indeed is generation.
The addition or omission of some particular qualification is not able to create difference in the object of knowledge and thereby in the knowledge itself, because the objects of knowledge may differ partly, yet their greater part and at the same time the knowing person are understood to be the same. Therefore the Vidya also remains the same. An objection based on a statement of the Mundaka Upanishad is explained and refuted. A further objection is raised. The Purvapakshin or the opponent maintains that the Vidyas of the Atharvanikas are different from all other Vidyas on account of this particular ceremony which is practised by the followers of the Atharva Veda.