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II ADHYAYA, I PÂDA, I.
need not be regarded. But the topic with which the Vedantatexts are concerned is hard to understand, and hence, when a conflict arises between those texts and a Smriti propounded by some great Rishi, the matter does not admit of immediate decisive settlement: it is not therefore unreasonable to undertake to prove by Smriti that Scripture does not set forth a certain doctrine. That is to say-we possess a Smriti composed with a view to teach men the nature and means of supreme happiness, by the great Rishi Kapila to whom Scripture, Smriti, Itihasa and Purana alike refer as a person worthy of all respect (compare e. g. 'the Rishi Kapila,' Svet. Up. V, 2), and who moreover (unlike Brihaspati and other Smriti-writers) fully acknowledges the validity of all the means of earthly happiness which are set forth in the karmakânda of the Veda, such as the daily oblations to the sacred fires, the New and Full Moon offerings and the great Soma sacrifices. Now, as men having only an imperfect knowledge of the Veda, and moreover naturally slowminded, can hardly ascertain the sense of the Vedantatexts without the assistance of such a Smriti, and as to be satisfied with that sense of the Vedanta which discloses itself on a mere superficial study of the text would imply the admission that the whole Sânkhya Smriti, although composed by an able and trustworthy person, really is useless; we see ourselves driven to acknowledge that the doctrine of the Vedanta-texts cannot differ from the one established by the Sankhyas. Nor must you object that to do so would force on us another unacceptable conclusion, viz. that those Smritis, that of Manu e. g., which maintain Brahman to be the universal cause, are destitute of authority; for Manu and similar works inculcate practical religious duty and thus have at any rate the uncontested function of supporting the teaching of the karmakânda of the Veda. The Sânkhya Smriti, on the other hand, is entirely devoted to the setting forth of theoretical truth (not of practical duty), and if it is not accepted in that quality, it is of no use whatsoever.On this ground the Sutra sets forth the prima facie view,
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