preceding adhikara/n/a, and strengthens the conclusion arrived at by a
further argument, referring to Ka/th/a Up. II, 5, 15--a passage
intermediate between the two passages about the a@ngush/th/amâtra--which
speaks of a primary light that cannot mean anything but Brahman. The
Sûtra has in that case to be translated as follows: '(The
a@ngush/th/amâtra is Brahman) because (in a passage intervening between
the two) a light is seen to be mentioned (which can be Brahman only).'

The three last Sûtras of the pâda are, according to /S/a@nkara, to be
divided into two adhikara/n/as (XIII and XIV), Sûtra 41 deciding that
the ether which reveals names and forms (Ch. Up. VIII, 14) is not the
elemental ether but Brahman; and 42, 43 teaching that the vij/ñ/ânamaya,
'he who consists of knowledge,' of B/ri/. Up. IV, 3, 7 is not the
individual soul but Brahman.--According to Râmânuja the three Sûtras
make up one single adhikara/n/a discussing whether the Chandogya
Upanishad passage about the ether refers to Brahman or to the individual
soul in the state of release; the latter of these two alternatives being
suggested by the circumstance that the released soul is the subject of
the passage immediately preceding ('Shaking off all evil as a horse
shakes off his hair,' &c.). Sûtra 41 decides that 'the ether (is
Brahman) because the passage designates the nature of something else,'
&c. (i.e. of something other than the individual soul; other because to
the soul the revealing of names and forms cannot be ascribed, &c.)--But,
an objection is raised, does not more than one scriptural passage show
that the released soul and Brahman are identical, and is not therefore
the ether which reveals names and forms the soul as well as
Brahman?--(The two, Sûtra 42 replies, are different) 'because in the
states of deep sleep and departing (the highest Self) is designated as
different' (from the soul)--which point is proved by the same scriptural
passages which /S/a@nkara adduces;--and 'because such terms as Lord and