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VEDÂNTA-SOTRAS.
fluous to indicate the introduction of a new topic by a special word. The exception supplied by 1, 3, 19 is only an apparent one; for, as remarked above, Sûtra 19 does not in reality begin a new adhikarana. A few exceptions occurring later on will be noticed in their places.-Now neither Sûtra 22 nor Sûtra 23 contains any word intimating that a new Vedic passage is being taken into consideration, and hence it appears preferable to look upon them, with Râmânuga, as continuing the topic of the preceding adhikarana.—This conclusion receives an additional confirmation from the position of the next adhikarana, which treats of the being a span long' mentioned in Katha Up. II, 4, 12; for the reason of this latter passage being considered here is almost certainly the reference to the alpasruti in Sätra 21, and, if so, the angushthamâtra properly constitutes the subject of the adhikarana immediately following on Adhik. V, VI; which, in its turn, implies that Satras 22, 23 do not form an independent adhikarana.—The two next adhikaranas are digressions, and do not refer to special Vedic passages.Satra 39 forms a new adhikarana, according to Sankara, but not according to Râmânuga, whose opinion seems again to be countenanced by the fact that the Satra does not exhibit any word indicative of a new topic. The same difference of opinion prevails with regard to Satra 40, and it appears from the translation of the Sûtra given above, according to Ramânuga's view, that'syotih' need not be taken as a nomi. native. — The last two adhikaranas finally refer, according to Råmânuga, to one Khandogya passage only, and here also we have to notice that Sutra 42 does not comprise any word intimating that a new passage is about to be discussed.
From all this we seem entitled to draw the following conclusions. The Vedic passages discussed in the three first pâdas of the Vedânta-sútras comprise all the doubtful --or at any rate all the more important doubtful-passages from the Khåndogya Upanishad. These passages are arranged in the order in which the text of the Upanishad exhibits them. Passages from other Upanishads are discussed as opportunities offer, there being always a special reason why a certain Khandogya passage is followed by
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