Adhik. I (1-6) treats of the soul in the dreaming state. According to /S/a@nkara the three first Sutras discuss the question whether the creative activity ascribed to the soul in some scriptural passages produces things as real as those by which the waking soul is surrounded, or not; Sutra 3 settles the point by declaring that the creations of the dreaming soul are mere 'Maya,' since they do not fully manifest the character of real objects. Sutra 4 adds that dreams, although mere Maya, yet have a prophetic quality. Sutras 5 and 6 finally reply to the question why the soul, which after all is a part of the Lord and as such participates in his excellencies, should not be able to produce in its dreams a real creation, by the remark that the soul's knowledge and power are obscured by its connexion with the gross body. The considerably diverging interpretation given of this adhikara/n/a by Ramanuja has the advantage of more closely connecting the Sutras with each other. According to him the question is not whether the creations of a dream are real or not, but whether they are the work of the individual soul or of the Lord acting within the soul. Sutras 1 and 2 set forth the purvapaksha. The creations of dreams (are the work of the individual soul); for thus Scripture declares: 'And the followers of some /s/akas declare (the soul to be) a creator,' &c. The third Sutra states the siddhanta view: 'But the creations of dreams are Maya, i.e. are of a wonderful nature (and as such cannot be effected by the individual soul), since (in this life) the nature (of the soul) is not fully manifested.' Concerning the word 'maya,' Ramanuja remarks, 'maya/s/abdo hy a/sk/aryava/k/i janaka/s/ya kule jata devamayeva nirmita ityadishu tatha dar/s/anat.' The three remaining Sutras are exhibited in the /S/ri-bhashya in a different order, the fourth Sutra, according to /S/a@nkara, being the sixth according to Ramanuja. Sutras 4 and 5 (according to Ramanuja's numeration) are explained by Ramanuja very much in the same way as by /S/a@nkara; but owing to the former's statement of the subject-matter of the whole adhikara/n/a they connect themselves more intimately with the preceding Sutras than is possible on /S/a@nkara's interpretation. In Sutra 6 (su/k/aka/s/ /k/a hi) Ramanuja sees a deduction from the siddhanta of the adhikara/n/a, 'Because the images of a dream are produced by the highest Lord himself, therefore they have prophetic significance.' Adhik. II teaches that in the state of deep dreamless sleep the soul abides within Brahman in the heart. Adhik. III (9) expounds the reasons entitling us to assume that the soul awakening from sleep is the same that went to sleep.--Adhik. IV (9) explains the nature of a swoon.