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Updated: June 10, 2025
Smriti also declares this prohibition of hearing, and so on. 'The ears of him who hears the Veda are to be filled with molten lead and lac; if he pronounces it his tongue is to be slit; if he preserves it his body is to be cut through. And 'He is not to teach him sacred duties or vows. It is thus a settled matter that the Sudras are not qualified for meditations on Brahman.
By attaining to thee, Yogins think that they attain to the highest success that is open to them. Thou art Contentment, thou art Success, thou art the Sruti, and thou art the Smriti. Thou art that Refuge of the Soul after which Yogins strive, and thou art that indestructible Prapti which men of Knowledge pursue.
This Scripture and Smriti alike teach. 'That Self cannot be gained by the Veda, nor by understanding, nor by much learning. He whom the Self chooses by him the Self can be gained. Up. Up. Gi.
On the passing away of the works, with a remainder, according to Scripture and Smriti; as it went and not so. Up. It does not, since it has enjoyed the fruit of all its works. For by 'anusaya' we have to understand that part of the karman which remains over and above the part retributively enjoyed; but when the fruit of the entire karman has been enjoyed, there is no such remainder. Up.
And the Sutra IV, 2, 3 declares that the things seen in dreams are mere 'Maya' because they differ in character from the things perceived in the waking state; from which it follows that the latter things are real. Nor do Smriti and Purana teach such a doctrine. Nor is it true that also according to Smriti and Puranas only non- differenced consciousness is real and everything else unreal. Gi.
Now, as men having only an imperfect knowledge of the Veda, and moreover naturally slow-minded, can hardly ascertain the sense of the Vedanta-texts without the assistance of such a Smriti, and as to be satisfied with that sense of the Vedanta which discloses itself on a mere superficial study of the text would imply the admission that the whole Sankhya Smriti, although composed by an able and trustworthy person, really is useless; we see ourselves driven to acknowledge that the doctrine of the Vedanta-texts cannot differ from the one established by the Sankhyas.
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. To this objection the next Sutra replies. The 'and' in the Sutra has the force of 'but, being meant to dispel the doubt raised.
The second adhyaya 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 Sutrakara 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 Sankhya- system.
For that they exist in this latter relation is proved by Scripture as well as Smriti. A cow she is without beginning and end, a mother producing all beings; white, black, and red, milking all wishes for the Lord. Many babes unknown drink her. the impartial one; but one God only, following his own will, drinks her submitting to him.
Without such tripartition the elements would be incapable of giving rise to any effects; such capability they acquire only by being mutually conjoined, and that is just the process of tripartition. In agreement herewith Smriti says, 'Separate from each other, without connexion, those elements with their various powers were incapable of producing creatures.
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