scriptural authority, and to show, again on purely speculative grounds,
that none of the systems irreconcilable with the Vedânta can be
satisfactorily established.


PÂDA I.


Adhikara/n/a I refutes the Sâ@nkhya objection that the acceptation of
the Vedânta system involves the rejection of the Sâ@nkhya doctrine which
after all constitutes a part of Sm/ri/ti, and as such has claims on
consideration.--To accept the Sâ@nkhya-sm/ri/ti, the Vedântin replies,
would compel us to reject other Sm/ri/tis, such as the Manu-sm/ri/ti,
which are opposed to the Sâ@nkhya doctrine. The conflicting claims of
Sm/ri/tis can be settled only on the ground of the Veda, and there can
be no doubt that the Veda does not confirm the Sâ@nkhya-sm/ri/ti, but
rather those Sm/ri/tis which teach the origination of the world from an
intelligent primary cause.

Adhik. II (3) extends the same line of argumentation to the
Yoga-sm/ri/ti.

Adhik. III (4-11) shows that Brahman, although of the nature of
intelligence, yet may be the cause of the non-intelligent material
world, and that it is not contaminated by the qualities of the world
when the latter is refunded into Brahman. For ordinary experience
teaches us that like does not always spring from like, and that the
qualities of effected things when the latter are refunded into their
causes--as when golden ornaments, for instance, are melted and thereby
become simple gold again--do not continue to exist in those