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

[sū. 3. 3. 3. ADH. 1.] VEDĀNTA-KAUSTUBHA 581 the rite, viz. that the sacred duty called ‘head-rite’ is to be perfomed by the followers of the Atharva-veda, and not by others. How is this known ? “In the Samācāra,” i e. in a book concerned with teaching Vedic rites, the followers of the Atharva- veda record the head-rite as a Vedic rite,—from that this is known; also “from the topic”, i e. because in the subsequent and concluding text: “One who has not practised the vow does not read this” (Muṇḍ. 3.2.11), the word ‘this’ refers to the collection of the Muṇḍaka- treatises forming the topic previously treated , further, the word ‘reads’ means ‘studies’ Here (the author) quotes a parallel instance “And as in the case of libations” The ‘libations’, i.e. the seven oblations. beginning with the Sauryya and ending with the Śataudana, have no connection with the three fires mentioned in a different branch, but are connected with the one fire mentioned by the texts belonging to the Atharva-veda, and hence they are to be offered to one fire by the followers of the Atharva-veda alone. In the very same manner, the followers of the Atharva-veda alone are entitled to perform the sacred duty called ‘head-rite’, which is a subsidiary part of the study of the Veda, and not others. In the text. “Let one declare the knowledge of Brahman” (Muṇḍ. 3.2 10), on the other hand, the word ‘Brahman’ denotes the sound Brahman (i.e. the Vedas) ¹ COMPARISON Bhāskara He reads “salila-vac ca” in place of “sava-vac ca”.² Interpre- tation same Baladeva He breaks the sūtra into two separate sūtras thus: “Svādhya- yasya . . . . adhicārac ca” (sūtra 3), and “Sava-vac ca tan niyama” (sūtra 4). Interpretations entirely different, viz.:— Sūtra 3. “For the injunction of the study of the Veda being such (i.e of a general import), and because of the eligibility (of all) to the sacred duties (mentioned in the Veda), (the entire Veda must ¹ That is, the head-rite being a Vedic rite, a part of the Vedic study,—those who practise it become entitled to the knowledge of the Atharva-veda in general. ² Bh. B. 3.3.3, p. 176.