the elemental ether has to be understood but the highest
Brahman.--Adhik. IX (23). The prâ/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 prâ/n/a
mentioned in Kau. Up. III, 2 is Brahman.


PÂDA 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 Sûtras 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 Sûtra
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 Râmânuja throughout closely follows the words of the Sûtras;
on Sûtra 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
(antarâymin) described in B/ri/. Up. III, 7, 3 is Brahman. Sûtra 20
clearly enounces the difference of the individual soul and the Lord;