de by Ramanuja from the
Drami/d/abhashyakara[13].

Adhik. VI (14-20) treats of the non-difference of the effect from the
cause; a Vedanta doctrine which is defended by its adherents against the
Vai/s/eshikas according to whom the effect is something different from
the cause.--The divergent views of /S/a@nkara and Ramanuja on this
important point have been sufficiently illustrated in the general sketch
of the two systems.

Adhik. VII (21-23) refutes the objection that, from the Vedic passages
insisting on the identity of the Lord and the individual soul, it
follows that the Lord must be like the individual soul the cause of
evil, and that hence the entire doctrine of an all-powerful and all-wise
Lord being the cause of the world has to be rejected. For, the Sutrakira
remarks, the creative principle of the world is additional to, i.e.
other than, the individual soul, the difference of the two being
distinctly declared by Scripture.--The way in which the three Sutras
constituting this adhikara/n/a are treated by /S/a@nkara on the one hand
and Ramanuja on the other is characteristic. Ramanuja throughout simply
follows the words of the Sutras, of which Sutra 21 formulates the
objection based on such texts as 'Thou art that,' while Sutra 22 replies
that Brahman is different from the soul, since that is expressly
declared by Scripture. /S/a@nkara, on the other hand, sees himself
obliged to add that the difference of the two, plainly maintained in
Sutra 22, is not real, but due to the soul's fictitious limiting
adjuncts.

Adhik. VIII (24, 25) shows that Brahman, although destitute of material
and instruments of action, may yet produce the world, just as gods by
their mere power create palaces, animals, and the like, and as milk by
itself turns into curds.

Adhik. IX (26-29) explains that, according to the express doctrine of
Scripture, Brahman does not in its entirety pass over into the world,
and, although emitting the world from itself, yet remains one and
undivided. This is possible, according to /S/a@nkara, because the world
is unreal; according to Ramanuja, because the creation is merely the
visible and tangible manifestation of what previously existed in Brahman
in a subtle imperceptible condition.

Adhik. X (30, 31) teaches that Brahman, although destitute of
instruments of action, is enabled to create the world by means of the
manifold powers which it possesses.

Adhik. XI (32, 33) assigns the motive of the crea