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Updated: May 10, 2025
'Those who understand the Veda hold that all cognition has for its object what is real; for Sruti and Smriti alike teach that everything participates in the nature of everything else.
Here finishes the adhikarana of 'the refutation of the Yoga. Your doctrine, he says, as to the world being an effect of Brahman which you attempted to prove by a refutation of the Sankhya Smriti shows itself to be irrational for the following reason.
Smriti also states this. Smriti also declares that men not belonging to an asrama grow in knowledge through prayer and the like. 'Through prayer also a Brahmana may become perfect. Up. But better than that is the other also on account of an inferential mark. Better than to be outside the asramas is the condition of standing within an asrama.
The statement that the pranas of the ordinary man who does not possess true knowledge do not depart means that at the time of death the pranas do not, like the gross body, abandon the jiva, but cling to it like the subtle body and accompany it. Smriti also declares this. Smriti also declares that the soul of him who knows departs by means of an artery of the head. Smri.
The text, from Smriti, which was alleged as proving that the gunas only possess active power, refers to the fact that in all activities lying within the sphere of the samsara, the activity of the Self is due not to its own nature but to its contact with the different gunas. The activity of the gunas, therefore, must be viewed not as permanent, but occasional only. Gi.
A thing even which is known as one only may be designated by a plural form, as in a mantra one girdle is spoken of as 'the fetters of Aditi. And as to the case under discussion, we know on the authority of Scripture, Smriti, Itihasa, and Purana, that the wonderful worlds springing from the mere will of a perfect and omnipresent being cannot be but infinite. And because Scripture declares it. Up.
Traditional usages, or Smriti, were ultimately embodied in codes of law, of which the most famous is that of Manu; and though disfigured by many social servitudes repugnant to the Western mind, they represent a lofty standard of morality based upon a conception of duty, or Dharma, narrowly circumscribed, but solid and practical.
Hence Smriti says, The Sankhya, the Yoga, the Pankaratra, the Vedas, and the Psupata doctrine all these having their proof in the Self may not be destroyed by arguments. The essential points in all these doctrines are to be adopted, not to be rejected absolutely as the teaching of Jina. or Sugata is to be rejected.
The next Sutra declares that the non-qualification of the Sudra proved by reasoning is confirmed by Scripture and Smriti. On account of the reference to ceremonial purifications, and on account of the declaration of their absence. Up. And on account of the procedure, on the ascertainment of the non- being of that.
Smriti expresses itself similarly, 'Whatsoever devotee wishes to worship with faith whatsoever divine form, of him do I make that faith unshakable. Gi.
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