Adhik. I (1-8) shows that the being which consists of mind, whose body is breath, &c., mentioned in Ch. Up. III, 14, is not the individual soul, but Brahman. The Sutras of this adhikara/n/a emphatically dwell on the difference of the individual soul and the highest Self, whence /S/a@nkara is obliged to add an explanation--in his comment on Sutra 6--to the effect that that difference is to be understood as not real, but as due to the false limiting adjuncts of the highest Self.--The comment of Ramanuja throughout closely follows the words of the Sutras; on Sutra 6 it simply remarks that the difference of the highest Self from the individual soul rests thereon that the former as free from all evil is not subject to the effects of works in the same way as the soul is [7].--Adhik. II (9, 10) decides that he to whom the Brahmans and Kshattriyas are but food (Ka/th/a. Up. I, 2, 25) is the highest Self.--Adhik. III (11, 12) shows that the two entered into the cave (Ka/th/a Up. I, 3, 1) are Brahman and the individual soul[8].--Adhik. IV (13-17) shows that the person within the eye mentioned in Ch. Up. IV, 15, 1 is Brahman.--Adhik. V (18-20) shows that the ruler within (antaraymin) described in B/ri/. Up. III, 7, 3 is Brahman. Sutra 20 clearly enounces the difference of the individual soul and the Lord; hence /S/a@nkara is obliged to remark that that difference is not real.--Adhik. VI (21-23) proves that that which cannot be seen, &c, mentioned in Mu/nd/aka Up. I, 1, 3 is Brahman.--Adhik. VII (24-32) shows that the atman vai/s/vanara of Ch. Up. V, 11, 6 is Brahman. PADA III.