/S/a@nkara's answer is that the passage refers to the Lord, who, for the
gratification of his worshippers, manifests himself in a bodily shape
made of Mâyâ. So that according to /S/a@nkara himself the alternative
lies between the sagu/n/a Brahman and some particular individual soul,
not between the sagu/n/a Brahman and the nirgu/n/a Brahman.

Adhik. VI (12-19) raises the question whether the ânandamaya, mentioned
in Taittirîya Upanishad II, 5, is merely a transmigrating individual
soul or the highest Self. /S/a@nkara begins by explaining the Sûtras on
the latter supposition--and the text of the Sûtras is certainly in
favour of that interpretation--gives, however, finally the preference to
a different and exceedingly forced explanation according to which the
Sûtras teach that the ânandamaya is not Brahman, since the Upanishad
expressly says that Brahman is the tail or support of the
ânandamaya[3].--Râmânuja's interpretation of Adhikara/n/a VI, although
not agreeing in all particulars with the former explanation of
/S/a@nkara, yet is at one with it in the chief point, viz. that the
ânandamaya is Brahman. It further deserves notice that, while /S/a@nkara
looks on Adhik. VI as the first of a series of interpretatory
discussions, all of which treat the question whether certain Vedic
passages refer to Brahman or not, Râmânuja separates the adhikara/n/a
from the subsequent part of the pâda and connects it with what had
preceded. In Adhik. V it had been shown that Brahman cannot be
identified with the pradhâna; Adhik. VI shows that it is different from
the individual 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