etena yogaḥ pratyuktaḥ ..2.1.3..

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SUTRA II. 1. 3.

एतेन योगः प्रत्युक्तः॥२.१.३॥

etena yogaḥ pratyuktaḥ ..2.1.3..

… Etena, by this; namely, by the refutation of the Sankhya Smriti. .. Yogah, Yoga doctrine as to creation. .. Pratyuktah, has been refuted.

3. By the above refutation of the Sankhya Smriti, the Yoga Smriti is also to be understood to have been refuted — 139.

COMMENTARY

On similar grounds as those by which the Sankhya theory of creation has been refuted, the theory of Yoga is also refuted thereby. For the Yoga theory on this subject is opposed to Vedanta. If the Vedanta texts are to be explained by the light of the Yoga Smriti, then the other Smritis, like that of Manu and the rest, which are in harmony with the Vedas, would become useless; and will have no scope. Therefore, the Vedanta texts about creation are not to be explained in accordance with the Yoga Smriti.

It cannot be said that the Yoga theory about creation is not opposed to the Vedanta theory about cosmogony. For in the Yoga philosophy also, the Pradhana is said to be the independent cause of creation According to the Yoga, the Lord and the Jivas are mere consciousness’s (Chitti-matrah) and both are all-pervading (Vibhu). Not only is the Yoga theory opposed to Vedanta in these matters, it is opposed also in other respects, such as: Yoga holds that Mukti is merely the cessation of pain, which is a result of Yoga practice. All these theories are opposed to the teachings of Vedanta on these points. We do not find in the Vedanta texts the mention of the three-fold means of right knowledge, admitted by the Yoga. The latter holds that the Pramanas are perception, inference and testimony. Nor do we find in the Vedanta texts the mention of the five Vrittis or functions of the mind, mentioned by Yoga. The Yoga holds that Chitta or mind or thinking principle has five modifications, right knowledge, false knowledge, fancy, sleep and memory. There is no such classification of mental functions in the Vedanta texts. All these things are to be found in the Yoga philosophy alone. Therefore, Yoga Smriti being opposed to Vedanta on these matters, is not a valid Smriti. If it be said, the Yoga philosophy would find no scope otherwise we say, let it be so. But since it is opposed to the Vedanta, we are not afraid, if it has no scope left to it. In fact, all the arguments adduced to refute Sankhya may be adduced against the Yoga also. The real truth about the Lord as revealed in the Vedanta, about the Jivas, about the cause of bondage and salvation, and the means of getting salvation will be described later on.

This being so, how do you explain those Vedanta texts which expressly mention Yoga and its various members, such as the following:

Making his body, with its three raised parts steady and placing his senses into the heart with his intellect, the wise men should cross all the fearful streams by means of the rafter of Om, the Brahman. — Shvet. Up., II., 8.

The Eternal among the eternal ones, the Consciousness of the conscious beings who though one, dispenses to many their objects of desire — one who knows that God, the cause who is knowable by Sankhya and Yoga, is freed from all bonds. — Shvet. Up., VI., 13.

The words Sankhya, Yoga, however, here mean metaphysical knowledge and meditation, and have no reference to the systems of philosophy bearing those names.

Release cannot be obtained by the method taught in Yoga, namely, by the discrimination of the difference between Purusha and Prakriti, which is the favorite method of Yoga and Sankhya. According to Vedanta, release depends on the grace of God plus the knowledge of God, and not upon the knowledge of the difference between man and matter. This will be proved by the following texts:

I know this Great Spirit, shining like the sun and transcending the world of darkness. It is only by knowing Him that one escapes death; there is no other path to go upon. — Shvet. Up., III., 8.

Knowing Him alone, let the wise Brahman a constantly meditate. Let him not study many books, for verily all that is waste of energy. — Up., IV., 4. 21.

He who meditates on Him, feels joy in Him and is devoted to Him, alone gets immortality and no one else.

Moreover, that portion of the Sankhya or Yoga, which is not opposed to the Vedanta, is admitted valid by us also. We do not cherish any animosity against the whole of Sankhya or of Yoga: but take exception only to certain theories of theirs, as to creation and the method of obtaining -release. The fact is, we simply discard the portions expressly opposed to the Vedanta, and accept the rest of the philosophy of Yoga and Sankhya.

True, the Yoga is not non-theistic like the Sankhya, for it admits the existence of God, in its several Sutras, such as the following ‘…’:

… Ishvara, God…, Pranidhanat, by resignation to the will of… Va, or

«Concentration may be attained by complete devotion to the Lord».

…, Klesha, pain. … Karma, acts, fair, Vipaka, fruits of act. … Asayaih, by the store. Aparamrishtah, untouched. … Purusha. … Visheshah, particular Spirit, fat, Ishvarah, Lord.

«The Lord is a particular Spirit untainted by evil, suffering, acts and the fruits of actions», etc.

Yet these Sutras are not absolutely necessary for the Yoga system, and many say that the author of Yoga was not in his right mind when he framed these particular aphorisms, and they are merely a mistake of his.

Similarly, Gautama, the author of Nyaya, and Kanada, the author of the Vaisheshika, were deluded when they propounded their theories regarding creation and release: which are also opposed to the Vedanta.

These will be refuted later on. No doubt these authors are also very learned and wise, but their delusion is the result of either too much conceit of their own knowledge, thinking that they were omniscient, or because the Lord had so willed that they should start such theories, for some mysterious purpose of His own. In fact, some hold that these theories were necessary in order to clearly bring out the perfect symmetry and harmoniousness of the Vedanta.

The present Sutra opens a new Adhikarana, inasmuch as the Yoga; differs from the Sankhya in admitting the existence of the Lord; and so the doubt arose that the refutation of the Sankhya did not necessarily involve the refutation of Yoga. To remove that doubt, this Adhikarana has been started. The Sangati is Atidesha or analogy. Though the author of Yoga is no less a personage than the Great Hiranyagarbha himself, yet even he should be discarded on points where he contradicts Vedanta.

Adhikarana III — The Vedas are eternal and infallible

Says an objector: If the Smritis like the Sankhya and the rest are to be set aside as non-valid and Anapta, merely because they are opposed to the Vedas, then you must first establish that the Vedas themselves are infallible and contain nothing which is opposed to science or reason. The present section is commenced to remove that doubt, and to establish the infallibility of the Vedas.

Doubt: The doubt is raised in the following form. Is the Veda fallible or infallible? Is it the production of an Apta or an Anapta? Had the Veda been infallible, then all that it says would come out to be true. But that is not the case. For example, it says, «Let a person desiring rain, perform the Kariri Sacrifice». Now the performance of the Kariri Yajna does not invariably produce rain. Therefore, the Veda is not infallible.

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

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