yet certain beings, although having reached the cognition of Brahman,
remain invested with a gross body, and hence liable to pleasure and pain
until they have fully performed certain duties.

Adhik. XX (33) teaches that the negative attributes of Brahman mentioned
in some vidyâs--such as its being not gross, not subtle, &c.--are to be
included in all meditations on Brahman.--Adhik. XXI (34) determines that
Kâ/th/a Up. III, 1, and Mu. Up. III, 1, constitute one vidyâ only,
because both passages refer to the highest Brahman. According to
Râmânuja the Sûtra contains a reply to an objection raised against the
conclusion arrived at in the preceding Sûtra.--Adhik. XXII (35, 36)
maintains that the two passages, B/ri/. Up. III, 4 and III, 5,
constitute one vidyâ only, the object of knowledge being in both cases
Brahman viewed as the inner Self of all.--Adhik. XXIII (37) on the
contrary decides that the passage Ait. Âr. II, 2, 4, 6 constitutes not
one but two meditations.--Adhik. XXIV (38) again determines that the
vidyâ of the True contained in B/ri/. Up. V, 4, 5, is one
only--According to Râmânuja, Sûtras 35-38 constitute one adhikara/n/a
only whose subject is the same as that of XXII according to /S/a@nkara.

Adhik. XXV (39) proves that the passages Ch. Up. VIII, 1 and B/ri/. Up.
IV, 4, 22 cannot constitute one vidyâ, since the former refers to
Brahman as possessing qualities, while the latter is concerned with
Brahman as destitute of qualities.--Adhik. XXVI (40, 41) treats,
according to /S/a@nkara, of a minor question connected with Ch. Up. V,
11 ff.--According to the /S/rî-bhâshya, Sûtras 39-41 form one
adhikara/n/a whose first Sûtra reaches essentially the same conclusion
as /S/a@nkara under 39. Sûtras 40, 41 thereupon discuss a general
question concerning the meditations on Brahman. The qualities, an
opponent is supposed to remark, which in the two passages discussed are