be effected by the
individual soul), since (in this life) the nature (of the soul) is not
fully manifested.' Concerning the word 'maya,' Ramanuja remarks,
'maya/s/abdo hy a/sk/aryava/k/i janaka/s/ya kule jata devamayeva nirmita
ityadishu tatha dar/s/anat.' The three remaining Sutras are exhibited in
the /S/ri-bhashya in a different order, the fourth Sutra, according to
/S/a@nkara, being the sixth according to Ramanuja. Sutras 4 and 5
(according to Ramanuja's numeration) are explained by Ramanuja very much
in the same way as by /S/a@nkara; but owing to the former's statement of
the subject-matter of the whole adhikara/n/a they connect themselves
more intimately with the preceding Sutras than is possible on
/S/a@nkara's interpretation. In Sutra 6 (su/k/aka/s/ /k/a hi) Ramanuja
sees a deduction from the siddhanta of the adhikara/n/a, 'Because the
images of a dream are produced by the highest Lord himself, therefore
they have prophetic significance.'

Adhik. II teaches that in the state of deep dreamless sleep the soul
abides within Brahman in the heart.

Adhik. III (9) expounds the reasons entitling us to assume that the soul
awakening from sleep is the same that went to sleep.--Adhik. IV (9)
explains the nature of a swoon.

Adhik. V (11-21) is, according to /S/a@nkara, taken up with the question
as to the nature of the highest Brahman in which the individual soul is
merged in the state of deep sleep. Sutra 11 declares that twofold
characteristics (viz. absence and presence of distinctive attributes,
nirvi/s/eshatva and savi/s/eshatva) cannot belong to the highest Brahman
even through its stations, i.e. its limiting adjuncts; since all
passages which aim at setting forth Brahman's nature declare it to be
destitute of all distinctive attributes.--The fact, Sutra 12 continues,
that in many passages Brahman is spoken of as possessing distinctive
attributes is of no relevancy, since wherever there are mentioned
limiting adjuncts, on which all distinction depends, it is specially
stated that Brahman in itself is free from all diversity; and--Sutra 13
adds--in some places the assumption of diversity is specially objected
to.--That Brahman is devoid of all form (Sutra 14), is the pre-eminent
meaning of all Vedanta-texts setting forth Brahman's nature.--That
Brahman is represented as having different forms, as it were, is due to
its connexion with its (unreal) limiting adjuncts; just as the light of
the sun appears straight or