in the same way as by /S/a@nkara; but owing to the former's statement of
the subject-matter of the whole adhikara/n/a they connect themselves
more intimately with the preceding Sûtras than is possible on
/S/a@nkara's interpretation. In Sûtra 6 (sû/k/aka/s/ /k/â hi) Râmânuja
sees a deduction from the siddhânta of the adhikara/n/a, 'Because the
images of a dream are produced by the highest Lord himself, therefore
they have prophetic significance.'

Adhik. II teaches that in the state of deep dreamless sleep the soul
abides within Brahman in the heart.

Adhik. III (9) expounds the reasons entitling us to assume that the soul
awakening from sleep is the same that went to sleep.--Adhik. IV (9)
explains the nature of a swoon.

Adhik. V (11-21) is, according to /S/a@nkara, taken up with the question
as to the nature of the highest Brahman in which the individual soul is
merged in the state of deep sleep. Sûtra 11 declares that twofold
characteristics (viz. absence and presence of distinctive attributes,
nirvi/s/eshatva and savi/s/eshatva) cannot belong to the highest Brahman
even through its stations, i.e. its limiting adjuncts; since all
passages which aim at setting forth Brahman's nature declare it to be
destitute of all distinctive attributes.--The fact, Sûtra 12 continues,
that in many passages Brahman is spoken of as possessing distinctive
attributes is of no relevancy, since wherever there are mentioned
limiting adjuncts, on which all distinction depends, it is specially
stated that Brahman in itself is free from all diversity; and--Sûtra 13
adds--in some places the assumption of diversity is specially objected
to.--That Brahman is devoid of all form (Sûtra 14), is the pre-eminent
meaning of all Vedânta-texts setting forth Brahman's nature.--That