each other and that the Lord is possessed of a host of auspicious qualities bereft of all evils. The Lord could only be approached through Bhakti (devotion) or Prapatti which is only a form of Bhakti (devotion).
I Adhyaya. The four Sutras establish in a short compass the system of philosophy and religion as enunciated by Ramanuja, thus:
That the Vedantas establish the Brahman, who is blameless and possessed of good qualities, who is the cause of the universe and who has the nature of unsurpassed bliss. The Brahman then is the object of highest pursuit and He is both the instrumental and material cause of the universe.
The Sutras 5 to 12 refute the theory of Samkhya that the Pradhana or Prakrti causes the world.
The Sutras 13 to 22 advance another argument, namely: the Self mentioned for meditation in the text, 'Different from this which consists of knowledge, is the still Inner Self, the Anandamaya' (Tait. II-I-I) etc., can only be the Highest Self and not the individual self.
The next two Sutras determine that the Supreme Being is denoted by the word Akasa and Prana; because there are the scriptural texts--" All these beings are, indeed, born out of Akasa " (Chand. Up. 1-9-11) etc.
The Sutras 25 to 28 raise another point, namely : The word Jyotis (or light) occurring in the scriptural text, 'Now that Light, which shines beyond this Highest Heaven, etc. (Chand. III.13.7) cannot be the digestive heat in the stomach, because in the same context, there occurs a reference to the Highest Person who is denoted by the word, Jyotis (light). Further there is nothing wrong if Jyotis is taken as the digestive heat; because the teaching here is a commendation enjoining the continued meditation of that Highest Person
