वेदान्त पारिजात सौरभ (भगवद् निम्बार्काचार्य - द्वैताद्वैत वेदान्त ब्रह्मसूत्र भाष्य सटीक)

[sū. 2. 1. 3.
ADH. 2.] VEDĀNTA-KAUSTUBHA 273
Adhikaraṇa 2. The section entitled: 'The re-
futation of the Yoga'. (Sūtra 3)
SŪTRA 3
"HEREBY THE YOGA IS REFUTED."
Vedānta-pārijāta-saurabha
By the refutation of the Sāṁkhya-Smṛti, the Yoga-Smṛti, too
is refuted.
Vedānta-kaustubha
Now, the author points out the unauthenticity of the Yoga-
Smṛti.
This aphorism is of the form of a formal extension (atideśa).
A formal extension means the intimation of similarity when such
a similarity is not known. Thus, at first, the Yoga-Smṛti is taken
to be concerned with making the Veda clear, accepting as it does
the word 'Yoga', which is accepted by Scripture, too, in the text:
'This they think to be the Yoga, the firm holding back of the senses'
(Kaṭha 6.11); and hence its similarity to the Sāṁkhya-Smṛti is not
known. Therefore, this aphorism intimates the similarity of the
Yoga-Smṛti to the Sāṁkhya-Smṛti. "Hereby", i.e. by this very
refutation of the Sāṁkhya-Smṛti which establishes a non-sentient
cause, the Yoga-Smṛti, too, should be known to be refuted. In the
statement. "The Yoga is refuted", by the term "yoga", the Smṛti
which establishes it is understood. The purpose of the mention of the
term "Yoga" in the statement: 'The Yoga-Smṛti is refuted' is this:
Although the Lord is admitted in the Yoga doctrine, yet He is not
established primarily, as He is in the aphorism and texts like: "Then,
therefore, an enquiry into Brahman' (Br. Sū. 1.1.1), '"O, the soul,
verily, should be seen"' (Bṛh. 2.4 5; 4.5.6); The primacy of the
Yoga alone is found in the beginning: 'Now, an instruction with regard
to the Yoga' (Y S. 1.1), and in the aphorism, laying down its definition,
viz.: 'The Yoga is the suppression of the functions of the mind'
(Y.S. 1.2¹). And, this mere suppression of the functions of the mind,
devoid of any connection with the Lord, is, indeed, of no avail in
crossing the world, any more than a dog's tail is in crossing the ocean.
¹ P. 4.
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