________________
SECOND ADHYAYA.
FIRST PÅDA. 1. If it be said that there would result the fault of there being no room for (certain) Smritis : (we reply) ‘no,' because there would result the fault of want of room for other Smritis.
The first adhyâya has established the truth that what the Vedanta-texts teach is a Supreme Brahman, which is something different as well from non-sentient matter known through the ordinary means of proof, viz. Perception and so on, as from the intelligent souls whether connected with or separated from matter; which is free from even a shadow of imperfection of any kind; which is an ocean as it were of auspicious qualities and so on; which is the sole cause of the entire Universe; which constitutes the inner Self of all things. The second adhyâya is now begun for the purpose of proving that the view thus set forth cannot be impugned by whatever arguments may possibly be brought forward. The Satrakära at first turns against those who maintain that the Vedanta-texts do not establish the view indicated above, on the ground of that view being contradicted by the Smriti of Kapila, i. e. the Sankhya-system.
But how can it be maintained at all that Scripture does not set forth a certain view because thereby it would enter into conflict with Smriti? For that Smriti if contradicted by Scripture is to be held of no account, is already settled in the Purva Mîmâmsa ( But where there is contradiction Smriti is not to be regarded,' I, 3, 3). — Where, we reply, a matter can be definitely settled on the basis of Scripture—as e.g. in the case of the Vedic injunction,' he is to sing, after having touched the Udumbara branch' (which clearly contradicts the Smriti injunction that the whole branch is to be covered up)-Smriti indeed
Digitized by
Digitized by Google
