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VEDÂNTA-SOTRAS.
end of man and have found favour with many competent persons. Moreover, their position is strengthened by a Vedic passage referring to them, “He who has known that cause which is to be apprehended by Sânkhya and Yoga he is freed from all fetters' (Sve. Up. VI, 13). (The claims which on the ground of this last passage might be set up for the Sânkhya and Yoga-smritis in their entirety) we refute by the remark that the highest beatitude (the highest aim of man) is not to be attained by the knowledge of the Sankhya-smriti irrespective of the Veda, nor by the road of Yoga-practice. For Scripture itself declares that there is no other means of obtaining the highest beatitude but the knowledge of the unity of the Self which is conveyed by the Veda, 'Over death passes only the man who knows him ; there is no other path to go' (Sve. Up. III, 8). And the Sânkhya and Yoga-systems maintain duality, do not discern the unity of the Self. In the passage quoted (That cause which is to be apprehended by Sankhya and Yoga') the terms 'Sankhya' and 'Yoga' denote Vedic knowledge and meditation, as we in fer from proximity! We willingly allow room for those portions of the two systems which do not contradict the Veda. In their description of the soul, for instance, as free from all qualities the Sankhyas are in harmony with the Veda which teaches that the person (purusha) is essentially pure; cp. Bri. Up. IV, 3, 16, 'For that person is not attached to anything. The Yoga again in giving rules for the condition of the wandering religious mendicant admits that state of retirement from the concerns of life which is known from scriptural passages such as the following one, 'Then the parivrâgaka with discoloured (yellow) dress, shaven, without any possessions,' &c. (Gabâla Upan. IV).
The above remarks will serve as a reply to the claims of all argumentative Smritis. If it be said that those Smritis also assist, by argumentation and proof, the cognition of truth, we do not object to so much, but we maintain
II. e. from the fact of these terms being employed in a passage standing close to other passages which refer to Vedic knowledge.
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