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.