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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1— On this ground the Sutra sets forth the primS, facie view, 4 1 0 VEDANTA-S<JTRAS. * If it be said that there results the fault of there being no room for certain Smrz'tis.' The same Sutra replies c no ; because there would result the fault of want of room for other Smrz'tis.' For other Smrz'tis, that of Manu e.g., teach that Brahman is the universal cause. Thus Manu says, c This (world) existed in the shape of darkness, and so on. Then the divine Self existent, indiscernible but making discernible all this, the great elements and the rest, appeared with irresistible power, dispelling the darkness. He, desiring to produce beings of many kinds from his own body, first with a thought created the waters> and placed his seed in them ' (Manu I, 5-8). And the Bhagavad-gita, ' I am the origin and the dissolution of the whole Universe ' (VII, 6). ' I am the origin of all ; everything proceeds from me ' (X, 8). Similarly, in the Mahabharata, to the question ' Whence was created this whole world with its movable and immovable beings ? ' the answer is given, ' Naraya/za assumes the form of the world, he the infinite, eternal one ' ; and ' from him there originates the Unevolved consisting of the three gu/zas ' ; and ' the Unevolved is merged in the non-acting Person/ And Panuara says, ' From Vishnu there sprang the world and in him it abides ; he makes this world persist and he rules it — he is the world.' Thus also Apastamba, ' The living beings are the dwelling of him who lies in all caves, who is not killed, who is spotless ' ; and ' From him spring all bodies ; he is the primary cause, he is eternal, permanent ' (Dharmasu. I, 8, 22, 4 ; 23, 2). — If the question as to the meaning of the Vedanta-texts were to be settled by means of Kapila's Smrz'ti, we should have to accept the extremely undesirable conclusion that all the Smrz'tis quoted are of no authority. It is true that the Vedanta-texts are concerned with theoretical truth lying outside the sphere of Perception and the other means of knowledge, and that hence students possessing only a limited knowledge of the Veda require some help in order fully to make out the meaning of the Ved&nta. But what must be avoided in this case is to give any opening for the conclusion that the very numerous II ADHYAYA, I PADA, I. 4II
2But what must be avoided in this case is to give any opening for the conclusion that the very numerous II ADHYAYA, I PADA, I. 4II Smrztis which closely follow the doctrine of the Vedanta, are composed by the most competent and trustworthy persons and aim at supporting that doctrine, are irrelevant ; and it is for this reason that Kapila's Smriti which contains a doctrine opposed to Scripture must be disregarded. The support required is elucidation of the sense conveyed by Scripture, and this clearly cannot be effected by means of a Smriti contradicting Scripture. Nor is it of any avail to plead, as the Purvapakshin does, that Manu and other Smrztis of the same kind fulfil in any case the function of elucidating the acts of religious duty enjoined in the karmaka^a. For if they enjoin acts of religious duty as means to win the favour of the Supreme Person but do not impress upon us the idea of that Supreme Person himself who is to be pleased by those acts, they are also not capable of impressing upon us the idea of those acts themselves. That it is the character of all religious acts to win the favour of the Supreme Spirit, Smrz'ti distinctly declares, ' Man attains to perfection by worshipping with his proper action Him from whom all Beings proceed ; and by whom all this is stretched out' (Bha. Gi. XVIII, 46) ; ' Let a man meditate on Naraya^a, the divine one, at all works, such as bathing and the like ; he will then reach the world of Brahman and not return hither ' (Daksha-smr/ti) ; and c Those men with whom, intent on their duties, thou art pleased, O Lord, they pass beyond all this Maya and find Release for their souls' (Vi. Pu.). Nor can it be said that Manu and similar Smrztis have a function in so far as setting forth works (not aiming at final Release but) bringing about certain results included in transmigratory existence, whether here on earth or in a heavenly world ; for the essential character of those works also is to please the highest Person. As is said in the Bhagavad-gita (IX, 23, 24) ; ' Even they who devoted to other gods worship them with faith, worship me, against ordinance. For I am the enjoyer and the Lord of all sacrifices ; but they know me not in truth and hence they fall/ and ' Thou art ever worshipped by me with sacrifices ; thou alone, bearing the form of 4 1 2 VEDANTA-SUTRAS.
3For I am the enjoyer and the Lord of all sacrifices ; but they know me not in truth and hence they fall/ and ' Thou art ever worshipped by me with sacrifices ; thou alone, bearing the form of 4 1 2 VEDANTA-SUTRAS. pitr/s and of gods, enjoyest all the offerings made to either/ Nor finally can we admit the contention that it is rational to interpret the Vedanta-texts in accordance with Kapila's Smrzti because Kapila, in the 5veta^vatara text, is referred to as a competent person. For from this it would follow that, as Brzhaspati is, in Sruti and Smr/ti, mentioned as a pattern of consummate wisdom, Scripture should be interpreted in agreement with the openly materialistic and atheistic Smrtti composed by that authority. — But, it may here be said, the Vedanta- texts should after all be interpreted in agreement with Kapila's Smrzti, for the reason that Kapila had through the power of his concentrated meditation (yoga) arrived at an insight into truth. — To this objection the next Sutra replies. 2. And on account of the non-perception (of truth on the part) of others. The 'and' in the Sutra has the force of ' but,' being meant to dispel the doubt raised. There are many other authors of Smrztis, such as Manu, who through the power of their meditation had attained insight into the highest truth, and of whom it is known from Scripture that the purport of their teaching was a salutary medicine to the whole world ('whatever Manu said that was medicine'). Now, as these Rzshis did not see truth in the way of Kapila, we conclude that Kapila's view, which contradicts Scripture, is founded on error, and cannot therefore be used to modify the sense of the Vedanta-texts. — Here finishes the adhikara/za treating of ' Smriti.' 3. Hereby the Yoga is refuted. By the above refutation of Kapila's Smr/ti the Yoga- smriti also is refuted. — But a question arises, What further doubt arises here with regard to the Yoga system, so as to render needful the formal extension to the Yoga of the arguments previously set forth against the Sahkhya? — It might appear, we reply, that the Vedanta should be sup- ported by the Yoga-smrzti, firstly, because the latter admits II ADHYAYA, I PADA, 4. 413
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1— On this ground the Sutra sets forth the primS, facie view, 4 1 0 VEDANTA-S<JTRAS. * If it be said that there results the fault of there being no room for certain Smrz'tis.' The same Sutra replies c no ; because there would result the fault of want of room for other Smrz'tis.' For other Smrz'tis, that of Manu e.g., teach that Brahman is the universal cause. Thus Manu says, c This (world) existed in the shape of darkness, and so on. Then the divine Self existent, indiscernible but making discernible all this, the great elements and the rest, appeared with irresistible power, dispelling the darkness. He, desiring to produce beings of many kinds from his own body, first with a thought created the waters> and placed his seed in them ' (Manu I, 5-8). And the Bhagavad-gita, ' I am the origin and the dissolution of the whole Universe ' (VII, 6). ' I am the origin of all ; everything proceeds from me ' (X, 8). Similarly, in the Mahabharata, to the question ' Whence was created this whole world with its movable and immovable beings ? ' the answer is given, ' Naraya/za assumes the form of the world, he the infinite, eternal one ' ; and ' from him there originates the Unevolved consisting of the three gu/zas ' ; and ' the Unevolved is merged in the non-acting Person/ And Panuara says, ' From Vishnu there sprang the world and in him it abides ; he makes this world persist and he rules it — he is the world.' Thus also Apastamba, ' The living beings are the dwelling of him who lies in all caves, who is not killed, who is spotless ' ; and ' From him spring all bodies ; he is the primary cause, he is eternal, permanent ' (Dharmasu. I, 8, 22, 4 ; 23, 2). — If the question as to the meaning of the Vedanta-texts were to be settled by means of Kapila's Smrz'ti, we should have to accept the extremely undesirable conclusion that all the Smrz'tis quoted are of no authority. It is true that the Vedanta-texts are concerned with theoretical truth lying outside the sphere of Perception and the other means of knowledge, and that hence students possessing only a limited knowledge of the Veda require some help in order fully to make out the meaning of the Ved&nta. But what must be avoided in this case is to give any opening for the conclusion that the very numerous II ADHYAYA, I PADA, I. 4II
2But what must be avoided in this case is to give any opening for the conclusion that the very numerous II ADHYAYA, I PADA, I. 4II Smrztis which closely follow the doctrine of the Vedanta, are composed by the most competent and trustworthy persons and aim at supporting that doctrine, are irrelevant ; and it is for this reason that Kapila's Smriti which contains a doctrine opposed to Scripture must be disregarded. The support required is elucidation of the sense conveyed by Scripture, and this clearly cannot be effected by means of a Smriti contradicting Scripture. Nor is it of any avail to plead, as the Purvapakshin does, that Manu and other Smrztis of the same kind fulfil in any case the function of elucidating the acts of religious duty enjoined in the karmaka^a. For if they enjoin acts of religious duty as means to win the favour of the Supreme Person but do not impress upon us the idea of that Supreme Person himself who is to be pleased by those acts, they are also not capable of impressing upon us the idea of those acts themselves. That it is the character of all religious acts to win the favour of the Supreme Spirit, Smrz'ti distinctly declares, ' Man attains to perfection by worshipping with his proper action Him from whom all Beings proceed ; and by whom all this is stretched out' (Bha. Gi. XVIII, 46) ; ' Let a man meditate on Naraya^a, the divine one, at all works, such as bathing and the like ; he will then reach the world of Brahman and not return hither ' (Daksha-smr/ti) ; and c Those men with whom, intent on their duties, thou art pleased, O Lord, they pass beyond all this Maya and find Release for their souls' (Vi. Pu.). Nor can it be said that Manu and similar Smrztis have a function in so far as setting forth works (not aiming at final Release but) bringing about certain results included in transmigratory existence, whether here on earth or in a heavenly world ; for the essential character of those works also is to please the highest Person. As is said in the Bhagavad-gita (IX, 23, 24) ; ' Even they who devoted to other gods worship them with faith, worship me, against ordinance. For I am the enjoyer and the Lord of all sacrifices ; but they know me not in truth and hence they fall/ and ' Thou art ever worshipped by me with sacrifices ; thou alone, bearing the form of 4 1 2 VEDANTA-SUTRAS.
3For I am the enjoyer and the Lord of all sacrifices ; but they know me not in truth and hence they fall/ and ' Thou art ever worshipped by me with sacrifices ; thou alone, bearing the form of 4 1 2 VEDANTA-SUTRAS. pitr/s and of gods, enjoyest all the offerings made to either/ Nor finally can we admit the contention that it is rational to interpret the Vedanta-texts in accordance with Kapila's Smrzti because Kapila, in the 5veta^vatara text, is referred to as a competent person. For from this it would follow that, as Brzhaspati is, in Sruti and Smr/ti, mentioned as a pattern of consummate wisdom, Scripture should be interpreted in agreement with the openly materialistic and atheistic Smrtti composed by that authority. — But, it may here be said, the Vedanta- texts should after all be interpreted in agreement with Kapila's Smrzti, for the reason that Kapila had through the power of his concentrated meditation (yoga) arrived at an insight into truth. — To this objection the next Sutra replies. 2. And on account of the non-perception (of truth on the part) of others. The 'and' in the Sutra has the force of ' but,' being meant to dispel the doubt raised. There are many other authors of Smrztis, such as Manu, who through the power of their meditation had attained insight into the highest truth, and of whom it is known from Scripture that the purport of their teaching was a salutary medicine to the whole world ('whatever Manu said that was medicine'). Now, as these Rzshis did not see truth in the way of Kapila, we conclude that Kapila's view, which contradicts Scripture, is founded on error, and cannot therefore be used to modify the sense of the Vedanta-texts. — Here finishes the adhikara/za treating of ' Smriti.' 3. Hereby the Yoga is refuted. By the above refutation of Kapila's Smr/ti the Yoga- smriti also is refuted. — But a question arises, What further doubt arises here with regard to the Yoga system, so as to render needful the formal extension to the Yoga of the arguments previously set forth against the Sahkhya? — It might appear, we reply, that the Vedanta should be sup- ported by the Yoga-smrzti, firstly, because the latter admits II ADHYAYA, I PADA, 4. 413
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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