the opinion of the Mîmâ/m/saka Upavarsha, according to whom the word is
nothing but the aggregate of its constitutive letters, to the view of
the grammarians who teach that over and above the aggregate of the
letters there exists a super-sensuous entity called 'spho/t/a,' which is
the direct cause of the apprehension of the sense of a word (Adhik. IX;
Sûtras 26-33).

Adhik. X (34-38) explains that /S/ûdras are altogether disqualified for
Brahmavidyâ.

Sûtra 39 constitutes, according to /S/a@nkara, a new adhikara/n/a (XI),
proving that the prâ/n/a in which everything trembles, according to
/K/a/th/a Up. II, 6, 2, is Brahman.--According to Râmânuja the Sûtra
does not introduce a new topic but merely furnishes an additional reason
for the decision arrived at under Sûtras 24, 25, viz. that the
a@ngus/th/amâtra is Brahman. On this supposition, Sûtras 24-39 form one
adhikara/n/a in which 26-38 constitute a mere digression led up to by
the mention made of the heart in 25.--The a@ngus/th/mâtra is referred to
twice in the Ka/th/a Upanishad, once in the passage discussed (II, 4,
12), and once in II, 6, 17 ('the Person not larger than a thumb'). To
determine what is meant by the a@ngus/th/mâtra, Râmânuja says, we are
enabled by the passage II, 6, 2, 3, which is intermediate between the
two passages concerning the a@ngus/th/mâtra, and which clearly refers to
the highest Brahman, of which alone everything can be said to stand in
awe.

The next Sûtra (40) gives rise to a similar difference of opinion.
According to /S/a@nkara it constitutes by itself a new adhikara/n/a
(XII), proving that the 'light' (jyotis) mentioned in Ch. Up. VIII, 12,
3 is the highest Brahman.--According to Râmânuja the Sûtra continues the