The three last Sutras of the pada are, according to /S/a@nkara, to be divided into two adhikara/n/as (XIII and XIV), Sutra 41 deciding that the ether which reveals names and forms (Ch. Up. VIII, 14) is not the elemental ether but Brahman; and 42, 43 teaching that the vij/n/anamaya, 'he who consists of knowledge,' of B/ri/. Up. IV, 3, 7 is not the individual soul but Brahman.--According to Ramanuja the three Sutras make up one single adhikara/n/a discussing whether the Chandogya Upanishad passage about the ether refers to Brahman or to the individual soul in the state of release; the latter of these two alternatives being suggested by the circumstance that the released soul is the subject of the passage immediately preceding ('Shaking off all evil as a horse shakes off his hair,' &c.). Sutra 41 decides that 'the ether (is Brahman) because the passage designates the nature of something else,' &c. (i.e. of something other than the individual soul; other because to the soul the revealing of names and forms cannot be ascribed, &c.)--But, an objection is raised, does not more than one scriptural passage show that the released soul and Brahman are identical, and is not therefore the ether which reveals names and forms the soul as well as Brahman?--(The two, Sutra 42 replies, are different) 'because in the states of deep sleep and departing (the highest Self) is designated as different' (from the soul)--which point is proved by the same scriptural passages which /S/a@nkara adduces;--and 'because such terms as Lord and the like' cannot be applied to the individual soul (43). Reference is made to IV, 4, 14, where all jagadvyapara is said to belong to the Lord only, not to the soul even when in the state of release. PADA IV. The last pada of the first adhyaya is specially directed against the Sa@nkhyas. The first adhikara/n/a (1-7) discusses the passage Ka/th/a Up. I, 3, 10; 11, where mention is made of the Great and the Undeveloped--both of them terms used with a special technical 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.