1. If it be said that there would result the fault of there being no
room for (certain) Smritis: (we reply) 'no,' because there would result
the fault of want of room for other Smritis.
The first adhyâya has established the truth that what the Vedânta-texts
teach is a Supreme Brahman, which is something different as well from
non-sentient matter known through the ordinary means of proof, viz.
Perception and so on, as from the intelligent souls whether connected
with or separated from matter; which is free from even a shadow of
imperfection of any kind; which is an ocean as it were of auspicious
qualities and so on; which is the sole cause of the entire Universe;
which constitutes the inner Self of all things. The second adhyâya is
now begun for the purpose of proving that the view thus set forth cannot
be impugned by whatever arguments may possibly be brought forward. The
Sûtrakâra at first turns against those who maintain that the Vedanta-
texts do not establish the view indicated above, on the ground of that
view being contradicted by the Smriti of Kapila, i. e. the Sânkhya-
system.
But how can it be maintained at all that Scripture does not set forth a
certain view because thereby it would enter into conflict with Smriti?
For that Smriti if contradicted by Scripture is to be held of no account,
is already settled in the Pûrva Mîmâmsâ ('But where there is
contradiction Smriti is not to be regarded,' I, 3, 3).--Where, we reply,
a matter can be definitely settled on the basis of Scripture--as e.g. in
the case of the Vedic injunction, 'he is to sing, after having touched
the Udumbara branch' (which clearly contradicts the Smriti injunction
that the whole branch is to be covered up)--Smriti indeed need not be
regarded. But the topic with which the Vedânta-texts are concerned is
hard to understand, and hence, when a conflict arises between those
texts and a Smriti propounded by some great Rishi, the matter does not
admit of immediate decisive settlement: it is not therefore unreasonable
to undertake to prove by Smriti that Scripture does not set forth a
certain doctrine. That is to say--we possess a Smriti composed with a
view to teach men the nature and means of supreme happiness, by the
great Rishi Kapila to whom Scripture, Smriti, Itihâsa and Purâna alike
refer as a person worthy of all respect (compare e. g. 'the Rishi Kapila,'
Svet. Up. V, 2), and who moreover (unlike Brihaspati and other Smriti--
writers) fully acknowledges the validity of all the means of earthly
happiness which are set forth in the karmakânda of the Veda, such as the
daily oblations to the sacred fires, the New and Full Moon offerings and
the great Soma sacrifices. Now, as men having only an imperfect
knowledge of the Veda, and moreover naturally slow-minded, can hardly
ascertain the sense of the Vedânta-texts without the assistance of such
a Smriti, and as to be satisfied with that sense of the Vedânta which
discloses itself on a mere superficial study of the text would imply the
admission that the whole Sânkhya Smriti, although composed by an able
and trustworthy person, really is useless; we see ourselves driven to
acknowledge that the doctrine of the Vedânta-texts cannot differ from
the one established by the Sânkhyas. Nor must you object that to do so
would force on us another unacceptable conclusion, viz. that those
Smritis, that of Manu e.g., which maintain Brahman to be the universal
cause, are destitute of authority; for Manu and similar works inculcate
practical religious duty and thus have at any rate the uncontested
function of supporting the teaching of the karmakânda of the Veda. The
Sânkhya Smriti, on the other hand, is entirely devoted to the setting
forth of theoretical truth (not of practical duty), and if it is not
accepted in that quality, it is of no use whatsoever.--On this ground
the Sûtra sets forth the primâ facie view, 'If it be said that there
results the fault of there being no room for certain Smritis.'
The same Sûtra replies 'no; because there would result the fault of want
of room for other Smritis.' For other Smritis, that of Manu e.g., teach
that Brahman is the universal cause. Thus Manu says, '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-gitâ, '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 Mahâbhârata, to
the question 'Whence was created this whole world with its movable and
immovable beings?' the answer is given, 'Nârâyana assumes the form of
the world, he the infinite, eternal one'; and 'from him there originates
the Unevolved consisting of the three gunas'; and 'the Unevolved is
merged in the non-acting Person.' And Parâsara 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 Âpastamba, '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.' (Dharmasû. I, 8, 22, 4; 23, 2).--If the question
as to the meaning of the Vedânta-texts were to be settled by means of
Kapila's Smriti, we should have to accept the extremely undesirable
conclusion that all the Smritis quoted are of no authority. It is true
that the Vedânta-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 Vedânta.
But what must be avoided in this case is to give any opening for the
conclusion that the very numerous Smritis which closely follow the
doctrine of the Vedânta, 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 Pûrvapakshin does, that Manu and other
Smritis of the same kind fulfil in any case the function of elucidating
the acts of religious duty enjoined in the karmakânda. 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,
Smriti 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. Gî. XVIII, 46); 'Let a man meditate on
Nârâyana, 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-
smriti); and 'Those men with whom, intent on their duties, thou art
pleased, O Lord, they pass beyond all this Mâya and find Release for
their souls' (Vi. Pu.). Nor can it be said that Manu and similar Smritis
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-gîtâ (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 pitris and of gods, enjoyest
all the offerings made to either.' Nor finally can we admit the
contention that it is rational to interpret the Vedánta-texts in
accordance with Kapila's Smriti because Kapila, in the Svetâsvatara text,
is referred to as a competent person. For from this it would follow that,
as Brihaspati is, in Sruti and Smriti, mentioned as a pattern of
consummate wisdom, Scripture should be interpreted in agreement with the
openly materialistic and atheistic Smriti composed by that authority.
But, it may here be said, the Vedânta-texts should after all be
interpreted in agreement with Kapila's Smriti, 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 Sûtra
replies.