the context show that the term 'Self,' which in all the preceding
clauses about the prâ/n/amaya, &c. denoted something other than the
Self, does the same in ânandamaya âtman, and is not the context of
greater weight than a subsequent passage?--To this question asked in the
former half of 17 (anvayâd iti /k/et) the latter half replies, 'Still it
denotes the Self, owing to the affirmatory statement,' i.e. the fact of
the highest Self having been affirmed in a previous passage also, viz.
II, 1, 'From that Self sprang ether.'

Adhik. IX (18) discusses a minor point connected with the
prâ/n/asa/m/vâda.--The subject of Adhik. X (19) has been indicated
already above under Adhik. I.--Adhik. XI (20-22) treats of a case of a
contrary nature; in B/ri/. Up. V, 5, Brahman is represented first as
abiding in the sphere of the sun, and then as abiding within the eye; we
therefore, in spite of certain counter-indications, have to do with two
separate vidyâs.--Adhik. XII (23) refers to a similar case; certain
attributes of Brahman mentioned in the Râ/n/âyanîya-khila have not to be
introduced into the corresponding Chândogya vidyâ, because the stated
difference of Brahman's abode involves difference of vidyâ.--Adhik. XIII
(24) treats of another instance of two vidyas having to be held apart.

Adhik. XIV (25) decides that certain detached mantras and brâhma/n/a
passages met with in the beginning of some Upanishads--as, for instance,
a brâhma/n/a about the mahâvrata ceremony at the beginning of the
Aitareya-âra/n/yaka--do, notwithstanding their position which seems to
connect them with the brahmavidyâ, not belong to the latter, since they
show unmistakable signs of being connected with sacrificial acts.

Adhik. XV (26) treats of the passages stating that the man dying in the
possession of true knowledge shakes off all his good and evil deeds, and