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

Further, we find very many passages in the Veda which (without expressly enjoining it) point to the Yoga, as, for instance, Ka. Up. II, 6, 11, 'This, the firm holding back of the senses, is what is called Yoga;' 'Having received this knowledge and the whole rule of Yoga' (Ka. Up. II, 6, 18); and so on. And in the Yoga-sâstra itself the passage, 'Now then Yoga, the means of the knowledge of truth,' &c. defines the Yoga as a means of reaching perfect knowledge. As thus one topic of the sâstra at least (viz. the practice of Yoga) is shown to be authoritative, the entire Yoga-smriti will have to be accepted as unobjectionable, just as the Smriti referring to the ashtakâs261.—To this we reply that the formal extension (to the Yoga, of the arguments primarily directed against the Sâ@nkhya) has the purpose of removing the additional doubt stated in the above lines; for in spite of a part of the Yoga-smriti being authoritative, the disagreement (between Smriti and Sruti) on other topics remains as shown above.—Although262 there are many Smritis treating of the soul, we have singled out for refutation the Sâ@nkhya and Yoga because they are widely known as offering the means for accomplishing the highest 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 Sâ@nkhya 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 Sâ@nkhya 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 Sâ@nkhya-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 Sâ@nkhya 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 Sâ@nkhya and Yoga') the terms 'Sâ@nkhya' and 'Yoga' denote Vedic knowledge and meditation, as we infer from proximity263. 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 Sâ@nkhyas 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 parivrâjaka with discoloured (yellow) dress, shaven, without any possessions,' &c. (Jâbâla Upan. IV).