vidual soul, and the proof of the fundamental position of the
system is thereby completed[4].--Adhik. VII (20, 21) demonstrates that
the golden person seen within the sun and the person seen within the
eye, mentioned in Ch. Up. I, 6, are not some individual soul of high
eminence, but the supreme Brahman.--Adhik. VIII (22) teaches that by the
ether from which, according to Ch. Up. I, 9, all beings originate, not
the elemental ether has to be understood but the highest
Brahman.--Adhik. IX (23). The pra/n/a also mentioned in Ch. Up. I, ii, 5
denotes the highest Brahman[5]--Adhik. X (24-27) teaches that the light
spoken of in Ch. Up. III, 13, 7 is not the ordinary physical light but
the highest Brahman[6].--Adhik. XI (28-31) decides that the pra/n/a
mentioned in Kau. Up. III, 2 is Brahman.

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
/S/a@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 /S/a@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