Adhik. III (11-13) shows that the pa/nk/a pa/nk/ajana/h/ mentioned in B/ri/. Up. IV, 4, 17 are not the twenty-five principles of the Sa@nkhyas.--Adhik. IV (14, 15) proves that Scripture does not contradict itself on the all-important point of Brahman, i.e. a being whose essence is intelligence, being the cause of the world. Adhik. V (16-18) is, according to /S/a@nkara, meant to prove that 'he who is the maker of those persons, of whom this is the work,' mentioned in Kau. Up. IV, 19, is not either the vital air or the individual soul, but Brahman.--The subject of the adhikara/n/a is essentially the same in Ramanuja's view; greater stress is, however, laid on the adhikara/n/a being polemical against the Sa@nkhyas, who wish to turn the passage into an argument for the pradhana doctrine. The same partial difference of view is observable with regard to the next adhikara/n/a (VI; Sutras 19-22) which decides that the 'Self to be seen, to be heard,' &c. (B/ri/. Up. II, 4, 5) is the highest Self, not the individual soul. This latter passage also is, according to Ramanuja, made the subject of discussion in order to rebut the Sa@nkhya who is anxious to prove that what is there inculcated as the object of knowledge is not a universal Self but merely the Sa@nkhya purusha. Adhik. VII (23-27) teaches that Brahman is not only the efficient or operative cause (nimitta) of the world, but its material cause as well. The world springs from Brahman by way of modification (pari/n/ama; Sutra 26).--Ramanuja views this adhikara/n/a as specially directed against the Se/s/vara-sa@nkhyas who indeed admit the existence of a highest Lord, but postulate in addition an independent pradhana on which the Lord acts as an operative cause merely. Adhik. VIII (28) remarks that the refutation of the Sa@nkhya views is applicable to other theories also, such as the doctrine of the world having originated from atoms. After this rapid survey of the contents of the first adhyaya and the succinct indication of the most important points in which the views of /S/a@nkara and Ramanuja diverge, we turn to a short consideration of two questions which here naturally present themselves, viz., firstly, which is the principle on which the Vedic passages referred to in the Sutras have been selected and arranged; and, secondly, if, where /S/a@nkara and Ramanuja disagree as to the subdivision of the Sutras into Adhikara/n/as, and the determination of the Vedic passages discussed in the Sutras, there are to be met with any indications enabling us to determine which of the two commentators is right. (The more general question as to how far the Sutras favour either /S/a@nkara's or Ramanuja's general views cannot be considered at present.)