e it will
remain for ever in undisturbed personal bliss.--As Ramanuja does not
distinguish a higher and lower Brahman, the distinction of a higher and
lower knowledge is likewise not valid for him; the teaching of the
Upanishads is not twofold but essentially one, and leads the enlightened
devotee to one result only [1].

I now proceed to give a conspectus of the contents of the Vedanta-sutras
according to /S/a@nkara in which at the same time all the more important
points concerning which Ramanuja disagrees will be noted. We shall here
have to enter into details which to many may appear tedious. But it is
only on a broad substratum of accurately stated details that we can hope
to establish any definite conclusions regarding the comparative value of
the different modes of interpretation which have been applied to the
Sutras. The line of investigation is an entirely new one, and for the
present nothing can be taken for granted or known.--In stating the
different heads of discussion (the so-called adhikara/n/as), each of
which comprises one or more Sutras, I shall follow the subdivision into
adhikara/n/as adopted in the Vyasadhika-ra/n/amala, the text of which is
printed in the second volume of the Bibliotheca Indica edition of the
Sutras.

FIRST ADHYAYA.
PADA I.

The first five adhikara/n/as lay down the fundamental positions with
regard to Brahman. Adhik. I (1) [2] treats of what the study of the
Vedanta presupposes. Adhik. II (2) defines Brahman as that whence the
world originates, and so on. Adhik. III (3) declares that Brahman is the
source of the Veda. Adhik. IV (4) proves Brahman to be the uniform topic
of all Vedanta-texts. Adhik. V (5-11) is engaged in proving by various
arguments that the Brahman, which the Vedanta-texts represent as the
cause of the world, is an intelligent principle, and cannot be
identified with the non-intelligent pradhana from which the world
springs according to the Sa@nkhyas.

With the next adhikara/n/a there begins a series of discussions of
essentially similar character, extending up to the end of the first
adhyaya. The question is throughout whether certain terms met with in
the Upanishads denote Brahman or some other being, in most cases the
jiva, the individual soul. /S/a@nkara remarks at the outset that, as the
preceding ten Sutras had settled the all-important point that all the
Vedanta-texts refer to Brahman, the question now arises why the enquiry
should be continued any