ntroduced in this place because in the preceding adhikara/n/a it had
been said that ad/ri/sh/t/a, &c. denote the highest Self;--The reasons
to which the last adhikara/n/a of the second pada and the first and
third adhikara/n/as of the third pada owe their places are not apparent
(the second adhikara/n/a of the third pada treats of a Chandogya
passage). The introduction, on the other hand, of the passage from the
Pra/s/na Upanishad treating of the akshara. O/m/kara is clearly due to
the circumstance that an akshara, of a different nature, had been
discussed in the preceding adhikara/n/a.--The fifth and sixth
adhikara/n/as investigate Chandogya passages.--The two next Sutras (22,
23) are, as remarked above, considered by /S/a@nkara to constitute a new
adhikara/n/a treating of the 'being after which everything shines'
(Mu/nd/. Up. II, 2, 10); while Ramanuja looks on them as continuing the
sixth adhikara/n/a. There is one circumstance which renders it at any
rate probable that Ramanuja, and not /S/a@nkara, here hits the intention
of the author of the Sutras. The general rule in the first three padas
is that, wherever a new Vedic passage is meant to be introduced, the
subject of the discussion, i.e. that being which in the end is declared
to be Brahman is referred to by means of a special word, in most cases a
nominative form [12]. From this rule there is in the preceding part of
the adhyaya only one real exception, viz. in I, 2, 1, which possibly may
be due to the fact that there a new pada begins, and it therefore was
considered superfluous to indicate the introduction of a new topic by a
special word. The exception supplied by I, 3, 19 is only an apparent
one; for, as remarked above, Sutra 19 does not in reality begin a new
adhikara/n/a. A few exceptions occurring later on will be noticed in
their places.--Now neither Sutra 22 nor Sutra 23 contains any word
intimating that a new Vedic passage is being taken into consideration,
and hence it appears preferable to look upon them, with Ramanuja, as
continuing the topic of the preceding adhikara/n/a.--This conclusion
receives an additional confirmation from the position of the next
adhikara/n/a, which treats of the being 'a span long' mentioned in
Ka/th/a Up. II, 4, 12; for the reason of this latter passage being
considered here is almost certainly the reference to the alpa/s/ruti in
Sutra 21, and, if so, the a@ngush/th/amatra properly constitutes the
subject of the adhikara/n/a