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II ADHYÂYA, 2 PÂDA, 43.
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principles have their true Self in Brahman, that the mental concentration enjoined in the Yoga is a mode of meditation on Brahman, and that the rites and works which are set forth in the Veda are means to win the favour of Brahman -thus giving instruction as to Brahman's nature. Now all these elements, in their inward connexion, are clearly set forth in the Pañkaratra by the highest Brahman, i.e. Narayana, himself. The Såriraka Sastra (i.e. the Vedanta) does not disprove the principles assumed by the Sankhyas, but merely the view of their not having Brahman for their Self; and similarly in its criticism on the Yoga and Pasupata systems, it merely refutes the view of the Lord being a mere instrumental cause, the erroneous assumptions as to the relative position of higher and lower entities, and certain practices not warranted by the Veda; but it does not reject the Yoga itself, nor again the lord Pasupati. Hence Smriti says, 'The Sankhya, the Yoga, the Pañkaratra, the Vedas, and the Pasupata doctrine—all these having their proof in the Self may not be destroyed by arguments.' The essential points in all these doctrines are to be adopted, not to be rejected absolutely as the teaching of Gina or Sugata is to be rejected. For, as said in the Smriti text quoted above, 'in all those doctrines it is seen, according to tradition and reasoning, that the lord Narayana is the only basis.'-Here terminates the adhikarana of 'the im. possibility of origination.'
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