गोविन्द भाष्य (श्रील बलदेव विद्याभूषण - अचिन्त्यभेदाभेद वेदान्त ब्रह्मसूत्र भाष्य सटीक)

how to overcome the disadvantaged position of living in the material world. In the first two sūtras of the Yoga-smṛti he says atha yogānuśāsanam (Now yoga will be taught) and yogaś citta-vṛtti- nirodhaḥ (Yoga stops the activities of the mind). When the Vedas are interpreted literally the yoga- smṛti may not be always in harmony with them because the yoga-smṛti teaches about yoga exclusively. The Manu-smṛti and other dharma-śāstras, however, because they only teach the performance of religious duties, are always in harmony with the Vedas. Therefore the Vedas should not be interpreted in a literal sense. They should be interpreted in the light of the Yoga- smṛti. Siddhānta---The conclusion follows. Sūtra 3 etena yoga-prayuktaḥ By the preceding refutation of saṅkhya, yoga is also refuted. Purport By Śrīla Baladeva Vidyābhūṣaṇa By the preceding refutation of the Saṅkhya-smṛti, the Yoga-smṛti is understood to be also refuted. This is so because the Yoga-smṛti also contradicts the Vedānta philosophy. When the Vedānta is interpreted according to the Yoga-smṛti, the the Manu-smṛti and the other smṛtis that follow the Vedas, all become meaningless. For this reason the Vedānta should not be interpreted according to the Yoga-smṛti. It cannot be said that the Yoga-smṛti does not contradict Vedānta. In the Yoga- smṛti the pradhāna is held to be the original independent cause of all causes. Both the Supreme Personality of Godhead and all jīvas are held to be all- pervading consciousness only. Liberation, obtained only by yoga, is described as merely the cessation of pain. Because it contradicts the Vedānta on these points, the Yoga- smṛti should not be accepted. Also because its views on sensory perception and other sources of knowledge, its views on mental activities, and many other of its views