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VEDÂNTA-SOTRAS.
pitris and of gods, enjoyest all the offerings made to either.' Nor finally can we admit the contention that it is rational to interpret the Vedanta-texts in accordance with Kapila's Smriti because Kapila, in the Svetåsvatara text, is referred to as a competent person. For from this it would follow that, as Brihaspati is, in Sruti and Smriti, mentioned as a pattern of consummate wisdom, Scripture should be interpreted in agreement with the openly materialistic and atheistic Smriti composed by that authority.-But, it may here be said, the Vedantatexts should after all be interpreted in agreement with Kapila's Smriti, for the reason that Kapila had through the power of his concentrated meditation (yoga) arrived at an insight into truth.—To this objection the next Satra replies.
2. And on account of the non-perception (of truth on the part of others.
The 'and' in the Satra has the force of 'but,' being meant to dispel the doubt raised. There are many other authors of Smritis, such as Manu, who through the power of their meditation had attained insight into the highest truth, and of whom it is known from Scripture that the purport of their teaching was a salutary medicine to the whole world (whatever Manu said that was medicine'). Now, as these Rishis did not see truth in the way of Kapila, we conclude that Kapila's view, which contradicts Scripture, is founded on error, and cannot therefore be used to modify the sense of the Vedanta-texts.-Here finishes the adhikarana treating of 'Smriti.'
3. Hereby the Yoga is refuted.
By the above refutation of Kapila's Smriti the Yogasmriti also is refuted.—But a question arises, What further doubt arises here with regard to the Yoga system, so as to render needful the formal extension to the Yoga of the arguments previously set forth against the Sankhya ?-It might appear, we reply, that the Vedanta should be supported by the Yoga-smriti, firstly, because the latter admits
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