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3. Hereby the Yoga is refuted.
By the above refutation of Kapila's Smriti 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 Sânkhya?--It might appear, we reply, that the Vedânta should be supported by the Yoga-smriti, firstly, because the latter admits the existence of a Lord; secondly, because the Vedânta-texts mention Yoga as a means to bring about final Release; and thirdly, because Hiranyagarbha, who proclaimed the Yoga-smriti is qualified for the promulgation of all Vedânta-texts.--But these arguments refute themselves as follows. In the first place the Yoga holds the Pradhâna, which is independent of Brahman, to be the general material cause, and hence the Lord acknowledged by it is a mere operative cause.
In the second place the nature of meditation, in which Yoga consists, is determined by the nature of the object of meditation, and as of its two objects, viz. the soul and the Lord, the former does not have its Self in Brahman, and the latter is neither the cause of the world nor endowed with the other auspicious qualities (which belong to Brahman), the Yoga is not of Vedic character. And as to the third point, Hiranyagarbha himself is only an individual soul, and hence liable to be overpowered by the inferior gunas, i.e. passion and darkness; and hence the Yoga-smriti is founded on error, no less than the Purânas, promulgated by him, which are founded on ragas and tamas. The Yoga cannot, therefore, be used for the support of the Vedânta.--Here finishes the adhikarana of 'the refutation of the Yoga.'
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