This sec tion gives a bird's-eye view of the sub ject dealt with in the Brahma Sutras namely the na ture of the Su preme Brah man or the High est Self, of the in di vid ual soul and the uni verse and their inter-re - la tions and gives hints on med i ta tion on Brah man. Adhikarana I: Su tra 1 gives a hint that the book is meant for those who are en dowed with a real de sire for at tain ing the knowl edge of Brah man. Adhikarana II: Su tra 2 de fines Brah man as that whence the world orig i nates etc. Adhikarana III: Su tra 3 de clares that Brah man is the source of the Vedas and that Brah man is known only by the study of Sruti and by no other means of knowl edge. Adhikarana IV: Su tra 4 proves Brah man to be the uni form topic of all Vedanta texts. Adhikarana V: Sutras 5 to 11 show that none but Brah man is ad - mit ted by Sruti to be the cause of the world. They prove by var i ous co - gent and con vinc ing ar gu ments that the Brah man which the Vedantic texts pro claim as the cause of the uni verse is an in tel li gent prin ci ple, and can not be iden ti fied with the non-in tel li gent or in sen tient Pradhana from which the world orig i nates, as de clared by the Sankhyas. Adhikarana VI: Sutras 12 to 19 raise the ques tion whether the `Anandamaya' in Taittiriya Upanishad II-5 is merely the in di vid ual soul or the Su preme Self. The Sutras show that Brah man is All-Bliss and that by the term `Anandamaya' in Sruti is meant nei ther the in di vid ual soul, nor the Pradhana of Sankhyas. The Sutras prove that they all de scribe none but Brah man. Adhikarana VII: Sutras 20 and 21, show that the golden per son seen within the sun and the per son seen within the eye men tioned in Chh. Up. I-6 are not some in di vid ual soul of high em i nence, but the high est Brah man or the Su preme Self. Adhikarana VIII: Su tra 22 shows that the ether (Akasa) from which ac cord ing to Chh. Up. I-9 all be ings orig i nate, is not the el e - men tal ether but the Su preme Brah man. Adhikarana IX: Su tra 23 shows that Prana, also men tioned in Chh. Up. I-11-15 is the Su preme Brah man. Adhikarana X: Sutras 24 to 27 teach that the light spo ken of in Chh. Up. III-13-7 is not the or di nary phys i cal light but the Su preme Brah man. Adhikarana XI: Sutras 28 to 31 de cide that the Prana men tioned in Kau. Up. III-2 is Brah man.
