Note (return) — SA@NKARA'S INTRODUCTION (continued 3)

This Sûtra extends the application of the preceding argumentation, and remarks that by the refutation of the Sâ@nkhya-smriti the Yoga-smriti also is to be considered as refuted; for the latter also assumes, in opposition to Scripture, a pradhâna as the independent cause of the world, and the 'great principle,' &c. as its effects, although neither the Veda nor common experience favour these views.—But, if the same reasoning applies to the Yoga also, the latter system is already disposed of by the previous arguments; of what use then is it formally to extend them to the Yoga? (as the Sûtra does.)—We reply that here an additional cause of doubt presents itself, the practice of Yoga being enjoined in the Veda as a means of obtaining perfect knowledge; so, for instance, Bri. Up. II, 4, 5, '(The Self) is to be heard, to be thought, to be meditated upon260.' In the Svetâsvatara Upanishad, moreover, we find various injunctions of Yoga-practice connected with the assumption of different positions of the body; &c.; so, for instance, 'Holding his body with its three erect parts even,' &c. (II, 8).