in the form of that digestive heat for the purpose of attaining the fruition of a desired result.
The last four Sutras 29 to 32 state that the word Indra, used to denote Indra as identified with Prana, refers to the Highest Person, whose body is Indra.
The remaining parts 2 to 4 also deal with certain scriptural texts and clearly state that the Universal cause is the Highest Self and not the individual selves. (Vide Sri Vedantadesika's Adhikaranasaravali, verse 18 "तत्राद्येऽत्यन्तगूढाविशदविशदसुस्पष्टजीवादिवाच " .
II Adhyaya. The first two Sutras of the first part of the second chapter deal with the topic: Kapila is a great sage, who composed the Samkhyasutras and he states that Pradhana is the cause of creation etc., of the universe. As such his system has to be accepted. If an argument of this type could be accepted it will lead to the result, namely, Manusmrti and other works will have no place and have to be discarded as useless. The Vedanta texts are in need of supplementary texts to establish their meaning. The other Smrtiwriters have contradicted the meaning of the Vedanta texts. It is only Manu and others that have supported their meaning. Hence Manu and others and not Kapila, that have to be accepted as the authors of the supplementary texts.
The next Sutra determines this point, namely: The Yogasutras were composed by a great person like Hiranyagarbha. Hence it has to be accepted as a supplementary text. Here the argumentators have missed one important point. Hiranyagarbha is after all the lour-faced Brahman, who is tainted with the qualities of Rajas and Tamas, and he has composed these Sutras. Therefore it has to be assumed that these Yogasutras are contaminated with the qualities of Rajas and Tamas. Hence they have to be rejected.
