PADA II.

Adhik.  I (1-8) shows that the being which consists of mind, whose body is breath, &c., mentioned in Ch.  Up.  III, 14, is not the individual soul, but Brahman.  The Sutras of this adhikara/n/a emphatically dwell on the difference of the individual soul and the highest Self, whence Sa@nkara is obliged to add an explanation—­in his comment on Sutra 6—­to the effect that that difference is to be understood as not real, but as due to the false limiting adjuncts of the highest Self.—­The comment of Ramanuja throughout closely follows the words of the Sutras; on Sutra 6 it simply remarks that the difference of the highest Self from the individual soul rests thereon that the former as free from all evil is not subject to the effects of works in the same way as the soul is [7].—­Adhik.  II (9, 10) decides that he to whom the Brahmans and Kshattriyas are but food (Ka/th/a.  Up.  I, 2, 25) is the highest Self.—­Adhik.  III (11, 12) shows that the two entered into the cave (Ka/th/a Up.  I, 3, 1) are Brahman and the individual soul[8].—­Adhik.  IV (13-17) shows that the person within the eye mentioned in Ch.  Up.  IV, 15, 1 is Brahman.—­Adhik.  V (18-20) shows that the ruler within (antaraymin) described in B/ri/.  Up.  III, 7, 3 is Brahman.  Sutra 20 clearly enounces the difference of the individual soul and the Lord; hence Sa@nkara is obliged to remark that that difference is not real.—­Adhik.  VI (21-23) proves that that which cannot be seen, &c, mentioned in Mu/nd/aka Up.  I, 1, 3 is Brahman.—­Adhik.  VII (24-32) shows that the atman vai/s/vanara of Ch.  Up.  V, 11, 6 is Brahman.

PADA III.

Adhik.  I (1-7) proves that that within which the heaven, the earth, &c. are woven (Mu/nd/.  Up.  II, 2, 5) is Brahman.—­Adhik.  II (8, 9) shows that the bhuman referred to in Ch.  Up.  VII, 23 is Brahman.—­Adhik.  III (10-12) teaches that the Imperishable in which, according to B/ri/.  Up.  III, 8, 8, the ether is woven is Brahman.—­Adhik.  IV (13) decides that the highest person who is to be meditated upon with the syllable Om, according to Pra/s/na Up.  V, 5, is not the lower but the higher Brahman.—­According to Ramanuja the two alternatives are Brahman and Brahma (jivasamash/t/irupoz/nd/adhipatis katurmukha/h/).—­Adhik.  V and VI (comprising, according to Sa@nkara, Sutras l4-2l) discuss the question whether the small ether within the lotus of the heart mentioned in Ch.  Up.  VIII, 1 is the elemental ether or the individual soul or Brahman; the last alternative being finally adopted.  In favour of the second alternative the purvapakshin pleads the two passages Ch.  Up.  VIII, 3, 4 and VIII, 12, 3, about the serene being (samprasada); for by the latter the individual soul only can be understood, and in the chapter, of which the latter passage forms part, there are ascribed to it the same qualities (viz. freeness from sin, old