वेदान्त पारिजात सौरभ (भगवद् निम्बार्काचार्य - द्वैताद्वैत वेदान्त ब्रह्मसूत्र भाष्य सटीक)

576 VEDĀNTA-KAUSTUBHA [SŪ. 3. 3. 1. ADH. 1.] by many schools. It will be shown later on that the peculiar features or details, mentioned in connection with each particular vidyā, are to be combined together However, the arrangement of the syllables in the aphorism is as follows. The same vidyā is mentioned in many Vedāntas On the doubt, viz. whether it is different, or whether the same vidyā is mentioned in many places,—if the prima facie view be. As it is mentioned in texts again and again without any specification, and because of the force of context, it is different. For this very reason, surely, the restriction with regard to the imparting of knowledge to the followers of the Atharva-veda who practise the head-rite ¹ mentioned in the passage “Let one declare this knowledge of Brahman to them alone by whom, however, the head-rite has been practised according to rules” (Muṇḍ 3 2 10), is reasonable, otherwise the head-rite, a part of vidyā, being open to the followers of all schools, the above restriction will be meaningless,— We reply. “The understanding from all the Vedāntas”, i.e. the meditation which is known from all, i. e. many, Vedāntas should be known to be one only. Why? “On account of the non-difference of injunction and the rest.” Among these, ‘injunction’ means an injunction like ‘one should know’, ‘one should meditate’. The words ‘and the rest’ imply connection, form and name, mentioned as the reasons for the non-difference of Karmas, in the aphorism laying down the correct conclusion under the section treating of different schools in the Pūrva-tantra, viz. “Or, one, on account of non-difference of connection, form, injunction and name” (Pū. Mī. Sū. 2.4.9 ²). That is, the meditations are identical, on account of the non-difference of their injunctions, connections, forms and names,— just as the obligatory Agni-hotra ³, mentioned in many branches, such as “He performs the Agni-hotra” (Chānd 5.24.1, 2), is one, on account of the non-difference of injunction; just as the Vaiśvānara- vidyā is recorded in both the Chāndogya (Chānd. 5.11–5.18) and Vājasaneyaka (Bṛh. 5.9), and here on account of the non-difference of injunctions, viz. “He meditates on Vaiśvānara” (Chānd. 5.12.2– ¹ For explanation see V.K. 3.3.3 below. ² P. 200, vol. 1. ³ Agni-hotra is an oblation to fire, chiefly of milk, oil and sour gruel, and there are two kinds of it, nitya or of constant obligation and kāmya or optional.