by the mention made of the heart in 25.—­The a@ngus/th/matra is referred to twice in the Ka/th/a Upanishad, once in the passage discussed (II, 4, 12), and once in II, 6, 17 (’the Person not larger than a thumb’).  To determine what is meant by the a@ngus/th/matra, Ramanuja says, we are enabled by the passage II, 6, 2, 3, which is intermediate between the two passages concerning the a@ngus/th/matra, and which clearly refers to the highest Brahman, of which alone everything can be said to stand in awe.

The next Sutra (40) gives rise to a similar difference of opinion.  According to Sa@nkara it constitutes by itself a new adhikara/n/a (XII), proving that the ‘light’ (jyotis) mentioned in Ch.  Up.  VIII, 12, 3 is the highest Brahman.—­According to Ramanuja the Sutra continues the preceding adhikara/n/a, and strengthens the conclusion arrived at by a further argument, referring to Ka/th/a Up.  II, 5, 15—­a passage intermediate between the two passages about the a@ngush/th/amatra—­which speaks of a primary light that cannot mean anything but Brahman.  The Sutra has in that case to be translated as follows:  ’(The a@ngush/th/amatra is Brahman) because (in a passage intervening between the two) a light is seen to be mentioned (which can be Brahman only).’

The three last Sutras of the pada are, according to Sa@nkara, to be divided into two adhikara/n/as (XIII and XIV), Sutra 41 deciding that the ether which reveals names and forms (Ch.  Up.  VIII, 14) is not the elemental ether but Brahman; and 42, 43 teaching that the vij/n/anamaya, ‘he who consists of knowledge,’ of B/ri/.  Up.  IV, 3, 7 is not the individual soul but Brahman.—­According to Ramanuja the three Sutras make up one single adhikara/n/a discussing whether the Chandogya Upanishad passage about the ether refers to Brahman or to the individual soul in the state of release; the latter of these two alternatives being suggested by the circumstance that the released soul is the subject of the passage immediately preceding (’Shaking off all evil as a horse shakes off his hair,’ &c.).  Sutra 41 decides that ’the ether (is Brahman) because the passage designates the nature of something else,’ &c. (i.e. of something other than the individual soul; other because to the soul the revealing of names and forms cannot be ascribed, &c.)—­But, an objection is raised, does not more than one scriptural passage show that the released soul and Brahman are identical, and is not therefore the ether which reveals names and forms the soul as well as Brahman?—­(The two, Sutra 42 replies, are different) ’because in the states of deep sleep and departing (the highest Self) is designated as different’ (from the soul)—­which point is proved by the same scriptural passages which Sa@nkara adduces;—­and ’because such terms as Lord and the like’ cannot be applied to the individual soul (43).  Reference is made to IV, 4, 14, where all jagadvyapara is said to belong to the Lord only, not to the soul even when in the state of release.