Adhik. XXXIV (59) teaches that those meditations on Brahman for which the texts assign one and the same fruit are optional, there being no reason for their being cumulated.—Adhik. XXXV (60) decides that those meditations, on the other hand, which refer to special wishes may be cumulated or optionally employed according to choice.—Adhik. XXXVI (61-66) extends this conclusion to the meditations connected with constituent elements of action, such as the udgîtha.
PÂDA IV.
Adhik. I (1-17) proves that the knowledge of Brahman is not kratvartha, i.e. subordinate to action, but independent.—Adhik. II (18-20) confirms this conclusion by showing that the state of the pravrâjins is enjoined by the sacred law, and that for them vidyâ only is prescribed, not action.—Adhik. III (21, 22) decides that certain clauses forming part of vidyâs are not mere stutis (arthavâdas), but themselves enjoin the meditation.—The legends recorded in the Vedânta-texts are not to be used as subordinate members of acts, but have the purpose of glorifying—as arthavâdas—the injunctions with which they are connected (Adhik. IV, 23, 24).—For all these reasons the ûrdhvaretasah require no actions but only knowledge (Adhik. V, 25).—Nevertheless the actions enjoined by Scripture, such as sacrifices, conduct of certain kinds, &c., are required as conducive to the rise of vidyâ in the mind (Adhik. VI, 26, 27).—Certain relaxations, allowed by Scripture, of the laws regarding food, are meant only for cases of extreme need (Adhik. VII, 28-3l).—The âsramakarmâni are obligatory on him also who does not strive after mukti (Adhik. VIII, 32-35).—Those also who, owing to poverty and so on, are anâsrama have claims to vidyâ (Adhik. IX, 36-39).—An ûrdhvaretas cannot revoke his vow (Adhik. X, 40).—Expiation of the fall of an ûrdhvaretas (Adhik. XI, 41, 42).—Exclusion of the fallen ûrdhvaretas in certain cases (Adhik. XII, 43).—Those meditations, which are connected with subordinate members of the sacrifice, are the business of the priest, not of the yajamâna (Adhik. XIII, 44-46).—Bri. Up. III, 5, 1 enjoins mauna as a third in addition to bâlya and pânditya (Adhik. XIV, 47-49).—By bâlya is to be understood a childlike innocent state of mind (Adhik. XV, 50).
Sûtras 51 and 52 discuss, according to Râmânuja, the question when the vidyâ, which is the result of the means described in III, 4, arises. Sûtra 51 treats of that vidyâ whose result is mere exaltation (abhyudaya), and states that 'it takes place in the present life, if there is not present an obstacle in the form of a prabalakarmântara (in which latter case the vidyâ arises later only), on account of Scripture declaring this (in various passages).'—Sûtra 52, 'Thus there is also absence of a definite rule as to (the time of origination of) that knowledge whose fruit is release, it being averred concerning that one also that it is in the same condition (i.e. of sometimes having an obstacle, sometimes not).'—Sa@nkara, who treats the two Sûtras as two adhikaranas, agrees as to the explanation of 51, while, putting a somewhat forced interpretation on 52, he makes it out to mean that a more or less is possible only in the case of the saguna-vidyâs.
Footnote 16:[(return)]
All the mentioned modes of Brahman are known from Scripture only, not from ordinary experience. If the latter were the case, then, and then only, Scripture might at first refer to them 'anuvâdena,' and finally negative them.
Footnote 17:[(return)]
Râmânuja has here some strong remarks on the improbability of qualities emphatically attributed to Brahman, in more than one passage, having to be set aside in any meditation: 'Na ka mâtâpitrisahasrebhyo-pi vatsalataram sâstram pratârakavad apâramârthikau nirasanîyau gunau pramânântarâpratipannau âdarenopadisya samsârakakraparivartanena pûrvam eva bambhramyamânân mumukshûn bhûyo-pi bhramayitum alam.'
Footnote 18:[(return)]
The Srî-bhâshya as well as several other commentaries reads tadbhâvabhâvitvât for San@kara's tadbhâvâbhâvitvât.
FOURTH ADHYÂYA.
PÂDA I.
Adhikarana I (1, 2).—The meditation on the Âtman enjoined by Scripture is not an act to be accomplished once only, but is to be repeated again and again.