is one only, viz. to show that the highest Self is higher than
everything, so that the passage constitutes one vidyâ only.--Adhik. VIII
(16, 17) determines, according to /S/a@nkara, that the Self spoken of in
Ait. Âr. II, 4, 1, 1 is not a lower form of the Self (the so-called
sûtrâtman), but the highest Self; the discussion of that point in this
place being due to the wish to prove that the attributes of the highest
Self have to be comprehended in the Aitarcyaka meditation.

According to Râmânuja the Sûtras 11-17 constitute a single adhikara/n/a
whose subject is the same as that of /S/a@nkara's sixth adhikar/n/a.
Sûtras 11-13 are, on the whole, explained as by /S/a@nkara; Sûtra 12,
however, is said to mean, 'Such attributes as having joy for its head,
&c. are not to be viewed as qualities of Brahman, and therefore not to
be included in every meditation; for if they were admitted as qualities,
difference would be introduced into Brahman's nature, and that would
involve a more or less on Brahman's part.' Sûtras 14-17 continue the
discussion of the passage about the priya/s/irastva.--If
priya/s/irastva, &c. are not to be viewed as real qualities of Brahman,
for what purpose does the text mention them?--'Because,' Sûtra 14
replies, 'there is no other purpose, Scripture mentions them for the
purpose of pious meditation.'--But how is it known that the Self of
delight is the highest Self? (owing to which you maintain that having
limbs, head, &c. cannot belong to it as attributes.)--'Because,' Sûtra
15 replies, 'the term "Self" (âtmâ ânandamaya) is applied to it.'--But
in the previous parts of the chapter the term Self (in âtma pra/n/amaya,
&c.) is applied to non-Selfs also; how then do you know that in âtmâ
ânandamaya it denotes the real Self?--'The term Self,' Sûtra 16 replies,
'is employed here to denote the highest Self as in many other passages
(âtmaâ vâ idam eka, &c.), as we conclude from the subsequent passage,
viz. he wished, May I be many.'--But, an objection is raised, does not