a-sm/ri/ti will have to be accepted as unobjectionable, just
as the Sm/ri/ti referring to the ash/t/akas[261].--To this we reply that
the formal extension (to the Yoga, of the arguments primarily directed
against the Sa@nkhya) has the purpose of removing the additional doubt
stated in the above lines; for in spite of a part of the Yoga-sm/ri/ti
being authoritative, the disagreement (between Sm/ri/ti and /S/ruti) on
other topics remains as shown above.--Although[262] there are many
Sm/ri/tis treating of the soul, we have singled out for refutation the
Sa@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 Sa@nkhya and Yoga he is freed from all fetters' (/S/ve.
Up. VI, 13). (The claims which on the ground of this last passage might
be set up for the Sa@nkhya and Yoga-sm/ri/tis 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 Sa@nkhya-sm/ri/ti
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' (/S/ve. Up. III, 8). And the Sa@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 Sa@nkhya
and Yoga') the terms 'Sa@nkhya' and 'Yoga' denote Vedic knowledge and
meditation, as we infer from proximity[263]. 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 Sa@nkhyas are in harmony with the Veda which teaches that the person
(purusha) is essentially pure; cp. B/ri/. 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 parivrajaka with
discoloured (yellow) dress, shaven, without any possessions,' &c.
(Jabala Upan. IV).