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VEDÂNTA-SÚTRAS.
others (i.e. the effects of the pradhâna, according to the Sânkhya system).
The principles different from the pradhana, but to be viewed as its modifications which the (Sâukhya) Smriti assumes, as, for instance, the great principle, are perceived neither in the Veda nor in ordinary experience. Now things of the nature of the elements and the sense organs, which are well known from the Veda, as well as from experience, may be referred to in Smriti; but with regard tothings which, like Kapila's great principle, are known neither from the Veda nor from experience-no more than, for instance, the objects of a sixth sense-Smriti is altogether impossible. That some scriptural passages which apparently refer to such things as the great principle have in reality quite a different meaning has already been shown under I, 4, 1. But if that part of Smriti which is concerned with the effects (i. e. the great principle, and so on) is without authority, the part which refers to the cause (the pradhana) will be so likewise. This is what the Sûtra means to say.--We have thus established a second reason, proving that the circumstance of there being no room left for certain Smritis does not constitute a valid objection to our doctrine.—The weakness of the trust in reasoning (apparently favouring the Sânkhya doctrine) will be shown later on under II, 1,
4 ff.
3. Thereby the Yoga (Smriti) is refuted.
This Satra extends the application of the preceding argumentation, and remarks that by the refutation of the Sankhya-smriti the Yoga-smriti also is to be considered as refuted; for the latter also assumes, in opposition to Scripture, a pradhâna as the independent cause of the world, and the 'great principle,' &c. as its effects, although neither the Veda nor common experience favour these views. But, if the same reasoning applies to the Yoga also, the latter system is already disposed of by the previous arguments; of what use then is it formally to extend them to the Yoga? (as the Sûtra does.)-We reply that here an ad
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