ical sense in the Sa@nkhya-/s/astra,
avyakta being a synonym for pradhana.--/S/a@nkara shows by an exhaustive
review of the topics of the Ka/th/a Upanishad that the term avyakta has
not the special meaning which the Sa@nkhyas attribute to it, but denotes
the body, more strictly the subtle body (sukshma /s/arira), but at the
same time the gross body also, in so far as it is viewed as an effect of
the subtle one.

Adhik. II (8-10) demonstrates, according to /S/a@nkara, that the
tricoloured aja spoken of in /S/ve. Up. IV, 5 is not the pradhana of the
Sankhyas, but either that power of the Lord from which the world
springs, or else the primary causal matter first produced by that
power.--What Ramanuja in contradistinction from /S/a@nkara understands
by the primary causal matter, follows from the short sketch given above
of the two systems.

Adhik. III (11-13) shows that the pa/nk/a pa/nk/ajana/h/ mentioned in
B/ri/. Up. IV, 4, 17 are not the twenty-five principles of the
Sa@nkhyas.--Adhik. IV (14, 15) proves that Scripture does not contradict
itself on the all-important point of Brahman, i.e. a being whose essence
is intelligence, being the cause of the world.

Adhik. V (16-18) is, according to /S/a@nkara, meant to prove that 'he
who is the maker of those persons, of whom this is the work,' mentioned
in Kau. Up. IV, 19, is not either the vital air or the individual soul,
but Brahman.--The subject of the adhikara/n/a is essentially the same in
Ramanuja's view; greater stress is, however, laid on the adhikara/n/a
being polemical against the Sa@nkhyas, who wish to turn the passage into
an argument for the pradhana doctrine.

The same partial difference of view is observable with regard to the
next adhikara/n/a (VI; Sutras 19-22) which decides that the 'Self to be
seen, to be heard,' &c. (B/ri/. Up. II, 4, 5) is the highest Self, not
the individual soul. This latter passage also is, according to Ramanuja,
made the subject of discussion in order to rebut the Sa@nkhya who is
anxious to prove that what is there inculcated as the object of
knowledge is not a universal Self but merely the Sa@nkhya purusha.

Adhik. VII (23-27) teaches that Brahman is not only the efficient or
operative cause (nimitta) of the world, but its material cause as well.
The world springs from Brahman by way of modification (pari/n/ama; Sutra
26).--Ramanuja views this adhikara/n/a as specially directed against the
Se/s/vara-sa@nkhyas who indeed admit th