स्वाध्यायस्य तथात्वेन हि समाचारेऽधिकाराच्च सववच्च तन्नियमः ॥ ३ ॥
svādhyāyasya tathātvena hi samācāre’dhikārācca savavacca tanniyamaḥ || 3 ||
svādhyāyasya—Of the study of the Vedas; tathātvena—as being such; iti—because; samācāre—in the Samachara (a book of that name); adhikārāt—on account of the qualification; ca—and; savavat—like that of the (seven) oblations (viz. Saurya etc.); ca—and; tanniyamaḥ—that rule.
3. (The rite of carrying fire on the head is connected) with the study of the Vedas, because in the Samachara (it is described) as being such. And (this also follows) from its being a qualification (for the students of the Atharva Veda), as is the case with tlie (seven) oblations (viz. Saurya etc.).
A further objection is raised. In the Mundaka Upanishad, which deals with the knowledge of Brahman, the carrying of fire on the head by the student is mentioned. The opponent holds that on account of this particular ceremony, which obtains among the followers of the Atharva Veda, the Vidya of the Atharvanikas is different from all other Vidyas. The Sutra refutes this saying that the rite of carrying fire on the head is not an attribute of the Vidya, but of the study of the Vedas of the Atharvanikas. So it is described in the book Samachara, which deals with Vedic observances. From the following text, “A man who has not performed the rite (viz. carrying fire) does not read this” (Mu. 3. 2. 11) also we find it is connected with the reading or study of the Upanishad and not with the Vidya. The rite of carrying the fire is connected only with the study of that particular Veda and not others, like the seven oblations, which are not connected with the fires taught in the other Vedas, but only with those of the Atharva Veda. So the unity of Vidyas stands in all cases.