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.