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 âtman vai/s/vânara of Ch. Up. V, 11, 6 is Brahman.


PÂDA III.


Adhik. I (1-7) proves that that within which the heaven, the earth, &c.
are woven (Mu/nd/. Up. II, 2, 5) is Brahman.--Adhik. II (8, 9) shows
that the bhûman referred to in Ch. Up. VII, 23 is Brahman.--Adhik. III
(10-12) teaches that the Imperishable in which, according to B/ri/. Up.
III, 8, 8, the ether is woven is Brahman.--Adhik. IV (13) decides that
the highest person who is to be meditated upon with the syllable Om,
according to Pra/s/na Up. V, 5, is not the lower but the higher
Brahman.--According to Râmânuja the two alternatives are Brahman and
Brahmâ (jîvasamash/t/irûpoz/nd/âdhipatis /k/aturmukha/h/).--Adhik. V and
VI (comprising, according to /S/a@nkara, Sûtras l4-2l) discuss the
question whether the small ether within the lotus of the heart mentioned
in Ch. Up. VIII, 1 is the elemental ether or the individual soul or
Brahman; the last alternative being finally adopted. In favour of the
second alternative the pûrvapakshin pleads the two passages Ch. Up.
VIII, 3, 4 and VIII, 12, 3, about the serene being (samprasâda); for by
the latter the individual soul only can be understood, and in the
chapter, of which the latter passage forms part, there are ascribed to
it the same qualities (viz. freeness from sin, old age, death, &c.) that
were predicated in VIII, 1, of the small ether within the heart.--But
the reply to this is, that the second passage refers not to the
(ordinary) individual soul but to the soul in that state where its true