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 further, and thereupon proceeds to explain that the acknowledged distinction of a higher Brahman devoid of all qualities and a lower Brahman characterised by qualities necessitates an investigation whether certain Vedic texts of prima facie doubtful import set forth the lower Brahman as the object of devout meditation, or the higher Brahman as the object of true knowledge. But that such an investigation is actually carried on in the remaining portion of the first adhyaya, appears neither from the wording of the Sutras nor even from /S/a@nkara's own treatment of the Vedic texts referred to in the Sutras. In I, 1, 20, for instance, the question is raised whether the golden man within the sphere of the sun, with golden hair and beard and lotus-coloured eyes--of whom the Chandogya Upanishad speaks in 1, 6, 6--is an individual soul abiding within the sun or the highest Lord. /S/a@nkara's answer is that the passage refers to the Lord, who, for the gratification of his worshippers, manifests himself in a bodily shape made of Maya. So that according to /S/a@nkara himself the alternative lies between the sagu/n/a Brahman and some particular individual soul, not between the sagu/n/a Brahman and the nirgu/n/a Brahman.