ng principle of the pra/n/as--shows that this phenomenal
world is without a beginning. For if it had a beginning, the pra/n/as
would not exist before that beginning, and how then could the embodied
Self be denoted, with reference to the time of the world's beginning, by
a name which depends on the existence of those pra/n/as. Nor can it be
said that it is so designated with a view to its future relation to the
pra/n/as; it being a settled principle that a past relation, as being
already existing, is of greater force than a mere future
relation.--Moreover, we have the mantra, 'As the creator formerly
devised (akalpaya) sun and moon (/Ri/. Sa/m/h. X, 190, 3), which
intimates the existence of former Kalpas. Sm/ri/ti also declares the
world to be without a beginning, 'Neither its form is known here, nor
its end, nor its beginning, nor its support' (Bha. Gi. XV, 3). And the
Pura/n/a also declares that there is no measure of the past and the
future Kalpas.

37. And because all the qualities (required in the cause of the world)
are present (in Brahman).

The teacher has now refuted all the objections, such as difference of
character, and the like, which other teachers have brought forward
against what he had established as the real sense of the Veda, viz. that
the intelligent Brahman is the cause and matter of this world.

Now, before entering on a new chapter, whose chief aim it will be to
refute the (positive) opinions held by other teachers, he sums up the
foregoing chapter, the purport of which it was to show why his view
should be accepted.--Because, if that Brahman is acknowledged as the
cause of the world, all attributes required in the cause (of the world)
are seen to be present--Brahman being all-knowing, all-powerful, and
possessing the great power of Maya,--on that account this our system,
founded on the Upanishads, is not open to any objections.

Notes:

[Footnote 253: The Sm/ri/ti called Tantra is the Sa@nkhya/s/astra as
taught by Kapila; the Sm/ri/ti-writers depending on him are Asuri,
Pa/nk/a/s/ikha, and others.]

[Footnote 254: Mima/m/sa Su. I, 1, 2: /k/odanalaksha/n/osxrtho
dharma/h/. Commentary: /k/odana iti kriyaya/h/ pravartaka/m/ va/k/anam
ahu/h/.]

[Footnote 255: Purushartha; in opposition to the rules referred to in
the preceding sentence which are kratvartha, i.e. the acting according
to which secures the proper performance of certain rites.]

[Footnote 256: It having been decided by the Purva