certainly be a most strange coincidence if that order enabled us at the
same time to exemplify the various pramâ/n/as of the Mîmâ/m/sâ in their
due systematic succession.

As Deussen's statement shows, most of the passages discussed are taken
from the Chândogya Upanishad, so many indeed that the whole first
adhyâya may be said to consist of a discussion of all those Chândogya
passages of which it is doubtful whether they are concerned with Brahman
or not, passages from the other Upanishads being brought in wherever an
opportunity offers. Considering the prominent position assigned to the
Upanishad mentioned, I think it likely that the Sûtrakâra meant to begin
the series of doubtful texts with the first doubtful passage from the
Chândogya, and that hence the sixth adhikara/n/a which treats of the
anândamaya mentioned in the Taittirîya Upanishad has, in agreement with
Râmânuja's views, to be separated from the subsequent adhikara/n/as, and
to be combined with the preceding ones whose task it is to lay down the
fundamental propositions regarding Brahman's nature.--The remaining
adhikara/n/as of the first pâda follow the order of passages in the
Chândogya Upanishad, and therefore call for no remark; with the
exception of the last adhikara/n/a, which refers to a Kaushîtaki
passage, for whose being introduced in this place I am not able to
account.--The first adhikara/n/a of the second pâda returns to the
Chândogya Upanishad. The second one treats of a passage in the Ka/th/a
Upanishad where a being is referred to which eats everything. The reason
why that passage is introduced in this place seems to be correctly
assigned in the /S/rî-bhâshya, which remarks that, as in the preceding
Sûtra it had been argued that the highest Self is not an enjoyer, a
doubt arises whether by that being which eats everything the highest
Self can be meant[10]--The third adhikara/n/a again, whose topic is the
'two entered into the cave' (Ka/th/a Up. I, 3, 1), appears, as Râmânuja