itareṣāṃ cānupalabdheḥ ..2.1.2..

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SUTRA II. 1. 2.

इतरेषां चानुपलब्धेः॥२.१.२॥

itareṣāṃ cānupalabdheḥ ..2.1.2..

…. taresham, of others, namely, of other points mentioned in the philosophy of Sankhya. … Cha, and .. Anupalabdheh, because of the non- perception, because of their not being found in the Vedas.

2. Many other doctrines taught in the Sankhya philosophy are also not found in the Vedas. hence this system is not authoritative. — 138.

COMMENTARY

It is not only because Sankhya teaches that Pradhana is the author of creation, which makes it un-authoritative; but it teaches other doctrines also, which have no foundation in the Vedas. Thus it teaches that souls are pure consciousness and all-pervading, that bondage and release is the work of Prakriti alone, and these two are effects of Prakriti. It further teaches that there is no Supreme Spirit, the Lord of all. It also holds that time is not a Tattva. It holds that the Pranas are merely forms of the functions of the five senses, and have no separate existence of their own; All these heterodox doctrines — are to be found there.

Adhikarana II — The refutation of Yoga

Says an opponent, admitted that the Vedanta text should not be explained in the light of the Sankhya philosophy, because it is opposed to the theory of Vedanta. But they may be explained according to the philosophy of Yoga, because it is based on the teachings of Vedanta and is not opposed to it. In fact, Yoga is in harmony with sacred scriptures, and may be called a Shrauta philosophy. It is mentioned in the Upanishads thus…

That they hold to be Yoga, which is the firm restraint of the senses. Then one becomes not heedless. Yoga should be performed with regard to the Lord, from whom is the origin and destruction of all things. — Katha Upanishad, VI., 11.

We find many such reference to Yoga in the Upanishads thus:

Nachiketas having then obtained all this knowledge and practice of Yoga -imparted by Yama, attained Brahman, became free from Rajas and beyond death; another who thus knows the spirit certainly becomes so. — Katha Upanishad, VI., 18.

Similarly, the method of postures and other members of Yoga are taught in the Gita also, where it says, that one should sit with his body straight and neck not bent, etc. Therefore, the Lord Patanjali composed this Yoga Smriti in order that men may conquer Sansara, by crossing over the difficult ocean of the world. He is one of the best authors and he has composed this philosophy through his great Yoga powers. Thus his first aphorism is:

अथ योगानुशासनम्॥१॥

atha yogānuśāsanam ..1..

Now an explanation of Yoga. — 1.1.

योगश्चित्तवृत्तिनिरोधः॥२॥

yogaśhchittavṛttinirodhaḥ ..2..

Yoga is the cessation of the modifications of thinking principle — 1.2.

These Sutras are not opposed to Vedanta. If this Yoga Smriti, which merely deals with the teaching of the concentration of the mind, be held un-authoritative, then it will find no scope anywhere else; and if the Vedanta texts are to be explained by the method of Samanvaya, without regard to any other Smriti, then this Yoga becomes redundant Therefore, the Vedanta texts should be so explained as to give room to Yoga Smriti, and the doctrine of Samanvaya should not be carried to this extreme.

The Smritis like Manu and the rest, being concerned with Karma Kanda, may be contradicted in certain parts by the Yoga Smriti; but they will still have room, inasmuch as they teach practical duties (Dharma). Therefore, says the Purvapakshin, the Vedanta texts should be construed by the Toga Smriti and not in accordance with the above-mentioned Samanvaya.

Siddhanta: To this the author replies by the following Sutra:

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