/S/a@nkara and Râmânuja has been stated above in the conspectus of
contents; the points which render the interpretation given by Râmânuja
more probable are as follows. With regard to IV, 2, 12-14, we have to
note, in the first place, the circumstance--relevant although not
decisive in itself--that Sûtra 12 does not contain any indication of a
new topic being introduced. In the second place, it can hardly be
doubted that the text of Sûtra 13, 'spash/t/o hy ekeshâm,' is more
appropriately understood, with Râmânuja, as furnishing a reason for the
opinion advanced in the preceding Sûtra, than--with /S/a@nkara--as
embodying the refutation of a previous statement (in which latter case
we should expect not 'hi' but 'tu'). And, in the third place, the 'eke,'
i.e. 'some,' referred to in Sûtra 13 would, on /S/a@nkara's
interpretation, denote the very same persons to whom the preceding Sûtra
had referred, viz. the followers of the Kâ/n/va-/s/âkhâ (the two Vedic
passages referred to in 12 and 13 being B/ri/. Up. IV, 4, 5, and III, 2,
11, according to the Kâ/n/va recension); while it is the standing
practice of the Sûtras to introduce, by means of the designation 'eke,'
members of Vedic /s/âkhâs, teachers, &c. other than those alluded to in
the preceding Sûtras. With this practice Râmânuja's interpretation, on
the other hand, fully agrees; for, according to him, the 'eke' are the
Mâdhyandinas, whose reading in B/ri/. Up. IV, 4, 5, viz. 'tasmât,'
clearly indicates that the 'tasya' in the corresponding passage of the
Kâ/n/vas denotes the /s/ârira, i.e. the jîva. I think it is not saying
too much that /S/a@nkara's explanation, according to which the 'eke'
would denote the very same Kâ/n/vas to whom the preceding Sûtra had
referred--so that the Kâ/n/vas would be distinguished from themselves as
it were--is altogether impossible.

The result of this closer consideration of the first set of Sûtras,
alleged by /S/a@nkara to concern the owner of the higher knowledge of