The one Sutra (13) constituting Adhik. V teaches, according to /S/a@nkara, that although the enjoying souls as well as the objects of fruition are in reality nothing but Brahman, and on that account identical, yet the two sets may practically be held apart, just as in ordinary life we hold apart, and distinguish as separate individual things, the waves, ripples, and foam of the sea, although at the bottom waves, ripples, and foam are all of them identical as being neither more nor less than sea-water.--The /S/ri-bhashya gives a totally different interpretation of the Sutra, according to which the latter has nothing whatever to do with the eventual non-distinction of enjoying souls and objects to be enjoyed. Translated according to Ramanuja's view, the Sutra runs as follows: 'If non-distinction (of the Lord and the individual souls) is said to result from the circumstance of (the Lord himself) becoming an enjoyer (a soul), we refute this objection by instances from every-day experience.' That is to say: If it be maintained that from our doctrine previously expounded, according to which this world springs from the Lord and constitutes his body, it follows that the Lord, as an embodied being, is not essentially different from other souls, and subject to fruition as they are; we reply that the Lord's having a body does not involve his being subject to fruition, not any more than in ordinary life a king, although himself an embodied being, is affected by the experiences of pleasure and pain which his servants have to undergo.--The construction which Ramanuja puts on the Sutra is not repugnant either to the words of the Sutra or to the context in which the latter stands, and that it rests on earlier authority appears from a quotation made by Ramanuja from the Drami/d/abhashyakara[13]. Adhik. VI (14-20) treats of the non-difference of the effect from the cause; a Vedanta doctrine which is defended by its adherents against the Vai/s/eshikas according to whom the effect is something different from the cause.--The divergent views of /S/a@nkara and Ramanuja on this important point have been sufficiently illustrated in the general sketch of the two systems.