digression, of the question whether to the Self an existence independent
of the body can be assigned, or not (as the Materialists
maintain).--According to the /S/rî-bhâshya the adhikara/n/a does not
refer to this wide question, but is concerned with a point more
immediately connected with the meditations on Brahman, viz. the question
as to the form under which, in those meditations, the Self of the
meditating devotee has to be viewed. The two Sûtras then have to be
translated as follows: 'Some (maintain that the soul of the devotee has,
in meditations, to be viewed as possessing those attributes only which
belong to it in its embodied state, such as j/ñ/at/ri/tva and the like),
because the Self is (at the time of meditation) in the body.'--The next
Sûtra rejects this view, 'This is not so, but the separatedness (i.e.
the pure isolated state in which the Self is at the time of final
release when it is freed from all evil, &c.) (is to be transferred to
the meditating Self), because that will be[18] the state (of the Self in
the condition of final release).'

Adhik. XXXI (55, 56) decides that meditations connected with constituent
elements of the sacrifice, such as the udgitha, are, in spite of
difference of svara in the udgitha, &c., valid, not only for that
/s/âkhâ in which the meditation actually is met with, but for all
/s/âkhâs.--Adhik. XXXII (57) decides that the Vai/s/vânara Agni of Ch.
Up. V, 11 ff. is to be meditated upon as a whole, not in his single
parts.--Adhik. XXXIII (58) teaches that those meditations which refer to
one subject, but as distinguished by different qualities, have to be
held apart as different meditations. Thus the daharavidyâ,
/S/a/nd/ilyavidyâ, &c. remain separate.

Adhik. XXXIV (59) teaches that those meditations on Brahman for which
the texts assign one and the same fruit are optional, there being no