Adhik.  VIII (28) remarks that the refutation of the Sa@nkhya views is applicable to other theories also, such as the doctrine of the world having originated from atoms.

After this rapid survey of the contents of the first adhyaya and the succinct indication of the most important points in which the views of Sa@nkara and Ramanuja diverge, we turn to a short consideration of two questions which here naturally present themselves, viz., firstly, which is the principle on which the Vedic passages referred to in the Sutras have been selected and arranged; and, secondly, if, where Sa@nkara and Ramanuja disagree as to the subdivision of the Sutras into Adhikara/n/as, and the determination of the Vedic passages discussed in the Sutras, there are to be met with any indications enabling us to determine which of the two commentators is right. (The more general question as to how far the Sutras favour either Sa@nkara’s or Ramanuja’s general views cannot be considered at present.)

The Hindu commentators here and there attempt to point out the reason why the discussion of a certain Vedic passage is immediately followed by the consideration of a certain other one.  Their explanations—­which have occasionally been referred to in the notes to the translation—­rest on the assumption that the Sutrakara in arranging the texts to be commented upon was guided by technicalities of the Mima/m/sa-system, especially by a regard for the various so-called means of proof which the Mima/m/saka employs for the purpose of determining the proper meaning and position of scriptural passages.  But that this was the guiding principle, is rendered altogether improbable by a simple tabular statement of the Vedic passages referred to in the first adhyaya, such as given by Deussen on page 130; for from the latter it appears that the order in which the Sutras exhibit the scriptural passages follows the order in which those passages themselves occur in the Upanishads, and it would certainly be a most strange coincidence if that order enabled us at the same time to exemplify the various prama/n/as of the Mima/m/sa in their due systematic succession.

As Deussen’s statement shows, most of the passages discussed are taken from the Chandogya Upanishad, so many indeed that the whole first adhyaya may be said to consist of a discussion of all those Chandogya passages of which it is doubtful whether they are concerned with Brahman or not, passages from the other Upanishads being brought in wherever an opportunity offers.  Considering the prominent position assigned to the Upanishad mentioned, I think it likely that the Sutrakara meant to begin the series of doubtful texts with the first doubtful passage from the Chandogya, and that hence the sixth adhikara/n/a which treats of the anandamaya mentioned in the Taittiriya Upanishad has, in agreement with Ramanuja’s views, to be separated from the subsequent adhikara/n/as, and to be combined with