predicated of Brahman--such as va/s/itva, satyakâmatva, &c.--cannot be
considered real (pâramârthika), since other passages (sa esha neti neti,
and the like) declare Brahman to be devoid of all qualities. Hence those
qualities cannot be admitted into meditations whose purpose is final
release.--To this objection Sûtra 40 replies, '(Those qualities) are not
to be left off (from the meditations on Brahman), since (in the passage
under discussion as well as in other passages) they are stated with
emphasis[17].'--But, another objection is raised, Scripture says that he
who meditates on Brahman as satyakâma, &c. obtains a mere perishable
reward, viz. the world of the fathers, and similar results specified in
Ch. Up. VIII, 2; hence, he who is desirous of final release, must not
include those qualities of Brahman in his meditation.--To this objection
Sûtra 41 replies, 'Because that (i.e. the free roaming in all the
worlds, the world of the fathers, &c.) is stated as proceeding therefrom
(i.e. the approach to Brahman which is final release) in the case of
(the soul) which has approached Brahman;' (therefore a person desirous
of release, may include satyakâmatva, &c. in his meditations.)

Adhik. XXVII (42) decides that those meditations which are connected
with certain matters forming constituent parts of sacrificial actions,
are not to be considered as permanently requisite parts of the
latter.--Adhik. XXVIII (43) teaches that, in a B/ri/. Up. passage and a
similar Ch. Up. passage, Vâyu and Prâ/n/a are not to be identified, but
to be held apart.--Adhik. XXIX (44-52) decides that the firealtars made
of mind, &c., which are mentioned in the Agnirahasya, do not constitute
parts of the sacrificial action (so that the mental, &c. construction of
the altar could optionally be substituted for the actual one), but
merely subjects of meditations.

Adhik. XXX (53, 54) treats, according to /S/a@nkara, in the way of