After having in this way shortly reviewed the chief elements of Vedantic doctrine according to the Upanishads, we may briefly consider /S/a@nkara's system and mode of interpretation--with whose details we had frequent opportunities of finding fault--as a whole. It has been said before that the task of reducing the teaching of the whole of the Upanishads to a system consistent and free from contradictions is an intrinsically impossible one. But the task once being given, we are quite ready to admit that /S/a@nkara's system is most probably the best which can be devised. While unable to allow that the Upanishads recognise a lower and higher knowledge of Brahman, in fact the distinction of a lower and higher Brahman, we yet acknowledge that the adoption of that distinction furnishes the interpreter with an instrument of extraordinary power for reducing to an orderly whole the heterogeneous material presented by the old theosophic treatises. This becomes very manifest as soon as we compare /S/a@nkara's system with that of Ramanuja. The latter recognises only one Brahman which is, as we should say, a personal God, and he therefore lays stress on all those passages of the Upanishads which ascribe to Brahman the attributes of a personal God, such as omniscience and omnipotence. Those passages, on the other hand, whose decided tendency it is to represent Brahman as transcending all qualities, as one undifferenced mass of impersonal intelligence, Ramanuja is unable to accept frankly and fairly, and has to misinterpret them more or less to make them fall in with his system. The same remark holds good with regard to those texts which represent the individual soul as finally identifying itself with Brahman; Ramanuja cannot allow a complete identification but merely an assimilation carried as far as possible. /S/a@nkara, on the other hand, by skilfully ringing the changes on a higher and a lower doctrine, somehow manages to find room for whatever the Upanishads have to say. Where the text speaks of Brahman as transcending all attributes, the highest doctrine is set forth. Where Brahman is called the All-knowing ruler of the world, the author means to propound the lower knowledge of the Lord only. And where the legends about the primary being and its way of creating the world become somewhat crude and gross, Hira/n/yagarbha and Viraj are summoned forth and charged with the responsibility. Of Viraj Mr. Gough remarks (p. 55) that in him a place is provided by the poets of the Upanishads for the purusha of the ancient /ri/shis, the divine being out of whom the visible and tangible world proceeded. This is quite true if only we substitute for the 'poets of the Upanishads' the framers of the orthodox Vedanta system--for the Upanishads give no indication whatever that by their purusha they understand not the simple old purusha but the Viraj occupying a definite position in a highly elaborate system;--but the