remarks, to come in at this place owing to the preceding adhikara/n/a; for if it could not be proved that one of the two is the highest Self, a doubt would attach to the explanation given above of the 'eater' since the 'two entered into the cave,' and the 'eater' stand under the same prakara/n/a, and must therefore be held to refer to the same matter.--The fourth adhikara/n/a is again occupied with a Chandogya passage.--The fifth adhikara/n/a, whose topic is the Ruler within (antaryamin), manifestly owes its place, as remarked by Ramanuja also, to the fact that the Vedic passage treated had been employed in the preceding adhikara/n/a (I, 2, 14) for the purpose of strengthening the argument [11].--The sixth adhikara/n/a, again, which discusses 'that which is not seen' (adre/s/ya; Mu/nd/. Up. I, 1, 6), is clearly introduced in this place because in the preceding adhikara/n/a it had been said that ad/ri/sh/t/a, &c. denote the highest Self;--The reasons to which the last adhikara/n/a of the second pada and the first and third adhikara/n/as of the third pada owe their places are not apparent (the second adhikara/n/a of the third pada treats of a Chandogya passage). The introduction, on the other hand, of the passage from the Pra/s/na Upanishad treating of the akshara. O/m/kara is clearly due to the circumstance that an akshara, of a different nature, had been discussed in the preceding adhikara/n/a.--The fifth and sixth adhikara/n/as investigate Chandogya passages.--The two next Sutras (22, 23) are, as remarked above, considered by /S/a@nkara to constitute a new adhikara/n/a treating of the 'being after which everything shines' (Mu/nd/. Up. II, 2, 10); while Ramanuja looks on them as continuing the sixth adhikara/n/a. There is one circumstance which renders it at any rate probable that Ramanuja, and not /S/a@nkara, here hits the intention of the author of the Sutras. The general rule in the first three padas is that, wherever a new Vedic passage is meant to be introduced, the subject of the discussion, i.e. that being which in the end is declared to be Brahman is referred to by means of a special word, in most cases a nominative form [12]. From this rule there is in the preceding part of the adhyaya only one real exception, viz. in I, 2, 1, which possibly may be due to the fact that there a new pada begins, and it therefore was considered superfluous to indicate the introduction of a new topic by a special word. The exception supplied by I, 3, 19 is only an apparent one; for, as remarked above, Sutra 19 does not in reality begin a new adhikara/n/a. A few exceptions occurring later on will be noticed in their places.--Now neither Sutra 22 nor Sutra 23 contains any word intimating that a new Vedic passage is being taken into consideration, and hence it appears preferable to look upon them, with Ramanuja, as continuing the topic of the preceding adhikara/n/a.--This conclusion receives an additional confirmation from the position of the next