History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c94.4

v7.c94.4

Śaṅkarācārya in his *bhāṣya* ²²⁰⁸ on V. S. II 2. 17 says that Manu and others who were deeply versed in the Veda took up to some extent in their works the doctrine of *pradhāna* being the cause of the world with the idea of relying on that part of its doctrine viz. the effect is (already) existent in the cause. Similarly, on V. S. I. 4. 28 he says that great effort was made by the Sūtrakāra and himself for refuting the doctrines of the Sāṅkhya system (and not for the refutation of the theory of atoms being the cause of the world), since the Sāṅkhya system is near to the Vedānta as it accepts the view of the non-difference of cause and effect and as some Dharmasūtra writers like Devala have had resort to it in their works. On V. S. II. 1. 3 Saṅkarācārya remarks that, though there are many *smṛtis* dealing with metaphysical topics, great effort was made for the refutation of Sāṅkhya and Yoga only, since the two systems are well-known in the world as means of securing the highest goal of man, as they have been accepted by *śiṣṭas* (respectable and learned people) and are supported by Vedic indications in their favour (as in Śvetāśvatara Up. 'tat-kāraṇam sānkhyayogābhipannam' VI. 13). It would be shown later on that Manu and Devala rely on and propound (some) Sāṅkhya doctrines.