ible. That some scriptural passages
which apparently refer to such things as the great principle have in
reality quite a different meaning has already been shown under I, 4, 1.
But if that part of Sm/ri/ti which is concerned with the effects (i.e.
the great principle, and so on) is without authority, the part which
refers to the cause (the pradhana) will be so likewise. This is what the
Sutra means to say.--We have thus established a second reason, proving
that the circumstance of there being no room left for certain Sm/ri/tis
does not constitute a valid objection to our doctrine.--The weakness of
the trust in reasoning (apparently favouring the Sa@nkhya doctrine) will
be shown later on under II, 1, 4 ff.

3. Thereby the Yoga (Sm/ri/ti) is refuted.

This Sutra extends the application of the preceding argumentation, and
remarks that by the refutation of the Sa@nkhya-sm/ri/ti the
Yoga-sm/ri/ti also is to be considered as refuted; for the latter also
assumes, in opposition to Scripture, a pradhana 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 Sutra 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, B/ri/. Up. II, 4, 5, '(The Self) is to be heard, to be
thought, to be meditated upon[260].' In the /S/veta/s/vatara 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).

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-/s/astra 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 /s/astra
at least (viz. the practice of Yoga) is shown to be authoritative, the
entire Yog