s on the improbability
of qualities emphatically attributed to Brahman, in more than one
passage, having to be set aside in any meditation: 'Na /k/a
matapit/ri/sahasrebhyo-pi vatsalatara/m/ sastra/m/ pratarakavad
aparamarthikau nirasaniyau gu/n/au prama/n/antarapratipannau
adare/n/opadi/s/ya sa/m/sara/k/akraparivartanena purvam eva
bambhramyamanan mumukshun bhuyo-pi bhramayitum alam.']

[Footnote 18: The /S/ri-bh-ashya as well as several other commentaries
reads tadbhavabhavitvat for /S/an@kara's tadbhavabhavitvat.]

FOURTH ADHYAYA.
PADA I.

Adhikara/n/a I (1, 2).--The meditation on the Atman enjoined by
Scripture is not an act to be accomplished once only, but is to be
repeated again and again.

Adhik. II (3).--The devotee engaged in meditation on Brahman is to view
it as constituting his own Self.

Adhik. III (4).--To the rule laid down in the preceding adhikara/n/a the
so-called pratikopasanas, i.e. those meditations in which Brahman is
viewed under a symbol or outward manifestation (as, for instance, mano
brahmety upasita) constitute an exception, i.e. the devotee is not to
consider the pratika as constituting his own Self.

Adhik. IV (5).--In the pratikopasanas the pratika is to be meditatively
viewed as being one with Brahman, not Brahman as being one with the
pratika.--Ramanuja takes Sutra 5 as simply giving a reason for the
decision arrived at under Sutra 4, and therefore as not constituting a
new adhikara/n/a.

Adhik. V (6).--In meditations connected with constitutives of
sacrificial works (as, for instance, ya evasau tapati tam udgitham
upasita) the idea of the divinity, &c. is to be transferred to the
sacrificial item, not vice versa. In the example quoted, for instance,
the udgitha is to be viewed as Aditya, not Aditya as the udgitha.

Adhik. VI (7-10).--The devotee is to carry on his meditations in a
sitting posture.--/S/a@nkara maintains that this rule does not apply to
those meditations whose result is sa/m/yagdar/s/ana; but the Sutra gives
no hint to that effect.

Adhik. VII (11).--The meditations may be carried on at any time, and in
any place, favourable to concentration of mind.

Adhik. VIII (12).--The meditations are to be continued until
death.--/S/a@nkara again maintains that those meditations which lead to
sa/m/yagdar/s/ana are excepted.

Adhik. IX (13).--When through those meditations the knowledge of Brahman
has been reached, the vidvan is no longer affected by the consequence