e substantial cause
are separate things.]

[Footnote 252: Viz. the Sa@nkhya-sm/ri/ti.]

SECOND ADHYAYA.

FIRST PADA.

REVERENCE TO THE HIGHEST SELF!

1. If it be objected that (from the doctrine expounded hitherto) there
would result the fault of there being no room for (certain) Sm/ri/tis;
we do not admit that objection, because (from the rejection of our
doctrine) there would result the fault of want of room for other
Sm/ri/tis.

It has been shown in the first adhyaya that the omniscient Lord of all
is the cause of the origin of this world in the same way as clay is the
material cause of jars and gold of golden ornaments; that by his
rulership he is the cause of the subsistence of this world once
originated, just as the magician is the cause of the subsistence of the
magical illusion; and that he, lastly, is the cause of this emitted
world being finally reabsorbed into his essence, just as the four
classes of creatures are reabsorbed into the earth. It has further been
proved, by a demonstration of the connected meaning of all the
Vedanta-texts, that the Lord is the Self of all of us. Moreover, the
doctrines of the pradhana, and so on, being the cause of this world have
been refuted as not being scriptural.--The purport of the second
adhyaya, which we now begin, is to refute the objections (to the
doctrine established hitherto) which might be founded on Sm/ri/ti and
Reasoning, and to show that the doctrines of the pradhana, &c. have only
fallacious arguments to lean upon, and that the different Vedanta-texts
do not contradict one another with regard to the mode of creation and
similar topics.--The first point is to refute the objections based on
Sm/ri/ti.

Your doctrine (the purvapakshin says) that the omniscient Brahman only
is the cause of this world cannot be maintained, 'because there results
from it the fault of there being no room for (certain) Sm/ri/tis.' Such
Sm/ri/tis are the one called Tantra which was composed by a /ri/shi and
is accepted by authoritative persons, and other Sm/ri/tis based on
it[253]; for all of which there would be no room if your interpretation
of the Veda were the true one. For they all teach that the
non-intelligent pradhana is the independent cause of the world. There is
indeed room (a raison d'etre) for Sm/ri/tis like the Manu-sm/ri/ti,
which give information about matters connected with the whole body of
religious duty, characterised by injunction[254] and comprisin