Adhik. I (1-6) treats of the soul in the dreaming state. According to
/S/a@nkara the three first Sûtras discuss the question whether the
creative activity ascribed to the soul in some scriptural passages
produces things as real as those by which the waking soul is surrounded,
or not; Sûtra 3 settles the point by declaring that the creations of the
dreaming soul are mere 'Mâyâ,' since they do not fully manifest the
character of real objects. Sûtra 4 adds that dreams, although mere Mâyâ,
yet have a prophetic quality. Sûtras 5 and 6 finally reply to the
question why the soul, which after all is a part of the Lord and as such
participates in his excellencies, should not be able to produce in its
dreams a real creation, by the remark that the soul's knowledge and
power are obscured by its connexion with the gross body.

The considerably diverging interpretation given of this adhikara/n/a by
Râmânuja has the advantage of more closely connecting the Sûtras with
each other. According to him the question is not whether the creations
of a dream are real or not, but whether they are the work of the
individual soul or of the Lord acting within the soul. Sûtras 1 and 2
set forth the pûrvapaksha. The creations of dreams (are the work of the
individual soul); for thus Scripture declares: 'And the followers of
some /s/âkâs declare (the soul to be) a creator,' &c. The third Sûtra
states the siddhânta view: 'But the creations of dreams are Mâyâ, i.e.
are of a wonderful nature (and as such cannot be effected by the
individual soul), since (in this life) the nature (of the soul) is not
fully manifested.' Concerning the word 'mâyâ,' Râmânuja remarks,
'mâyâ/s/abdo hy â/sk/aryavâ/k/î janaka/s/ya kule jâtâ devamâyeva nirmitâ
ityâdishu tathâ dar/s/anât.' The three remaining Sûtras are exhibited in
the /S/rî-bhâshya in a different order, the fourth Sûtra, according to
/S/a@nkara, being the sixth according to Râmânuja. Sûtras 4 and 5
(according to Râmânuja's numeration) are explained by Râmânuja very much