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:  kodanalaksha/n/osxrtho dharma/h/.  Commentary:  kodana 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 Mima/m/sa already that Sm/ri/tis contradicted by Sruti are to be disregarded.]

[Footnote 257:  On the meaning of ‘kapila’ in the above passage, compare the Introduction to the Upanishads, translated by Max Mueller, vol. ii, p. xxxviii ff.—­As will be seen later on, Sa@nkara, in this bhashya, takes the Kapila referred to to be some rishi.]

[Footnote 258:  I.e. religious duty is known only from the injunctive passages of the Veda.]

[Footnote 259:  After it has been shown that Kapila the dvaitavadin is not mentioned in Sruti, it is now shown that Manu the sarvatmavadin is mentioned there.]

[Footnote 260:  In which passage the phrase ‘to be meditated upon’ (nididhyasa) indicates the act of mental concentration characteristic of the Yoga.]

[Footnote 261:  The ash/t/akas (certain oblations to be made on the eighth days after the full moons of the seasons hemanta and si/s/ira) furnish the stock illustration for the doctrine of the Purva Mim. that Sm/ri/ti is authoritative in so far as it is based on Sruti.]

[Footnote 262:  But why—­it will be asked—­do you apply yourself to the refutation of the Sa@nkhya and Yoga only, and not also to that of other Sm/ri/tis conflicting with the Vedanta views?]

[Footnote 263:  I.e. from the fact of these terms being employed in a passage standing close to other passages which refer to Vedic knowledge.]