remarks that the term 'pari/n/âma' only denotes an effect in general
(kâryamâtra), without implying that the effect is real. But in cases of
this nature we are fully entitled to use our own judgment, even if we
were not compelled to do so by the fact that other commentators, such as
Râmânuja, are satisfied to take 'pari/n/âma' and similar terms in their
generally received sense.

A further section treating of the nature of Brahman is met with in III,
2, 11 ff. It is, according to /S/a@nkara's view, of special importance,
as it is alleged to set forth that Brahman is in itself destitute of all
qualities, and is affected with qualities only through its limiting
adjuncts (upâdhis), the offspring of Mâyâ. I have above (in the
conspectus of contents) given a somewhat detailed abstract of the whole
section as interpreted by /S/a@nkara on the one hand, and Râmânuja on
the other hand, from which it appears that the latter's opinion as to
the purport of the group of Sûtras widely diverges from that of
/S/a@nkara. The wording of the Sûtras is so eminently concise and vague
that I find it impossible to decide which of the two commentators--if
indeed either--is to be accepted as a trustworthy guide; regarding the
sense of some Sûtras /S/a@nkara's explanation seems to deserve
preference, in the case of others Râmânuja seems to keep closer to the
text. I decidedly prefer, for instance, Râmânuja's interpretation of
Sûtra 22, as far as the sense of the entire Sûtra is concerned, and more
especially with regard to the term 'prak/ri/taitâvattvam,' whose proper
force is brought out by Râmânuja's explanation only. So much is certain
that none of the Sûtras decidedly favours the interpretation proposed by
/S/a@nkara. Whichever commentator we follow, we greatly miss coherence
and strictness of reasoning, and it is thus by no means improbable that
the section is one of those--perhaps not few in number--in which both
interpreters had less regard to the literal sense of the words and to