of qualities emphatically attributed to Brahman, in more than one
passage, having to be set aside in any meditation: 'Na /k/a
mâtâpit/ri/sahasrebhyo-pi vatsalatara/m/ sâstra/m/ pratârakavad
apâramârthikau nirasanîyau gu/n/au pramâ/n/ântarâpratipannau
âdare/n/opadi/s/ya sa/m/sâra/k/akraparivartanena pûrvam eva
bambhramyamânân mumukshûn bhûyo-pi bhramayitum alam.']

[Footnote 18: The /S/rî-bh­âshya as well as several other commentaries
reads tadbhâvabhâvitvât for /S/an@kara's tadbhâvâbhâvitvât.]


FOURTH ADHYÂYA.
PÂDA I.


Adhikara/n/a 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.

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 pratîkopâsanas, i.e. those meditations in which Brahman is
viewed under a symbol or outward manifestation (as, for instance, mano
brahmety upâsîta) constitute an exception, i.e. the devotee is not to
consider the pratîka as constituting his own Self.

Adhik. IV (5).--In the pratîkopâsanas the pratîka is to be meditatively
viewed as being one with Brahman, not Brahman as being one with the