he subsequent passage,
viz. he wished, May I be many.'--But, an objection is raised, does not
the context show that the term 'Self,' which in all the preceding
clauses about the pra/n/amaya, &c. denoted something other than the
Self, does the same in anandamaya atman, and is not the context of
greater weight than a subsequent passage?--To this question asked in the
former half of 17 (anvayad iti /k/et) the latter half replies, 'Still it
denotes the Self, owing to the affirmatory statement,' i.e. the fact of
the highest Self having been affirmed in a previous passage also, viz.
II, 1, 'From that Self sprang ether.'

Adhik. IX (18) discusses a minor point connected with the
pra/n/asa/m/vada.--The subject of Adhik. X (19) has been indicated
already above under Adhik. I.--Adhik. XI (20-22) treats of a case of a
contrary nature; in B/ri/. Up. V, 5, Brahman is represented first as
abiding in the sphere of the sun, and then as abiding within the eye; we
therefore, in spite of certain counter-indications, have to do with two
separate vidyas.--Adhik. XII (23) refers to a similar case; certain
attributes of Brahman mentioned in the Ra/n/ayaniya-khila have not to be
introduced into the corresponding Chandogya vidya, because the stated
difference of Brahman's abode involves difference of vidya.--Adhik. XIII
(24) treats of another instance of two vidyas having to be held apart.

Adhik. XIV (25) decides that certain detached mantras and brahma/n/a
passages met with in the beginning of some Upanishads--as, for instance,
a brahma/n/a about the mahavrata ceremony at the beginning of the
Aitareya-ara/n/yaka--do, notwithstanding their position which seems to
connect them with the brahmavidya, not belong to the latter, since they
show unmistakable signs of being connected with sacrificial acts.

Adhik. XV (26) treats of the passages stating that the man dying in the
possession of true knowledge shakes off all his good and evil deeds, and
affirms that a statement, made in some of those passages only, to the
effect that the good and evil deeds pass over to the friends and enemies
of the deceased, is valid for all the passages.

Sutras 27-30 constitute, according to /S/a@nkara, two adhikara/n/as of
which the former (XVI; 27, 28) decides that the shaking off of the good
and evil deeds takes place--not, as the Kaush. Up. states, on the road
to Brahman's world--but at the moment of the soul's departure from the
body; the Kaushitaki statement