3.  Thereby the Yoga (Sm/ri/ti) is refuted.

This Sutra extends the application of the preceding argumentation, and remarks that by the refutation of the Sa@nkhya-sm/ri/ti the Yoga-sm/ri/ti also is to be considered as refuted; for the latter also assumes, in opposition to Scripture, a pradhana as the independent cause of the world, and the ‘great principle,’ &c. as its effects, although neither the Veda nor common experience favour these views.—­But, if the same reasoning applies to the Yoga also, the latter system is already disposed of by the previous arguments; of what use then is it formally to extend them to the Yoga? (as the Sutra does.)—­We reply that here an additional cause of doubt presents itself, the practice of Yoga being enjoined in the Veda as a means of obtaining perfect knowledge; so, for instance, B/ri/.  Up.  II, 4, 5, ’(The Self) is to be heard, to be thought, to be meditated upon[260].’  In the Sveta/s/vatara Upanishad, moreover, we find various injunctions of Yoga-practice connected with the assumption of different positions of the body; &c.; so, for instance, ‘Holding his body with its three erect parts even,’ &c. (II, 8).

Further, we find very many passages in the Veda which (without expressly enjoining it) point to the Yoga, as, for instance, Ka.  Up.  II, 6, 11, ‘This, the firm holding back of the senses, is what is called Yoga;’ ‘Having received this knowledge and the whole rule of Yoga’ (Ka.  Up.  II, 6, 18); and so on.  And in the Yoga-sastra itself the passage, ’Now then Yoga, the means of the knowledge of truth,’ &c. defines the Yoga as a means of reaching perfect knowledge.  As thus one topic of the sastra at least (viz. the practice of Yoga) is shown to be authoritative, the entire Yoga-sm/ri/ti will have to be accepted as unobjectionable, just as the Sm/ri/ti referring to the ash/t/akas[261].—­To this we reply that the formal extension (to the Yoga, of the arguments primarily directed against the Sa@nkhya) has the purpose of removing the additional doubt stated in the above lines; for in spite of a part of the Yoga-sm/ri/ti being authoritative, the disagreement (between Sm/ri/ti and Sruti) on other topics remains as shown above.—­Although[262] there are many Sm/ri/tis treating of the soul, we have singled out for refutation the Sa@nkhya and Yoga because they are widely known as offering the means for accomplishing the highest end of man and have found favour with many competent persons.  Moreover, their position is strengthened by a Vedic passage referring to them, ’He who has known that cause which is to be apprehended by Sa@nkhya and Yoga he is freed from all fetters’ (Sve.  Up.  VI, 13). (The claims which on the ground of this last passage might be set up for the Sa@nkhya and Yoga-sm/ri/tis in their entirety) we refute by the remark that the highest beatitude (the highest aim of man) is not to be attained by the knowledge of the Sa@nkhya-sm/ri/ti irrespective