pratîka.--Râmânuja takes Sûtra 5 as simply giving a reason for the
decision arrived at under Sûtra 4, and therefore as not constituting a
new adhikara/n/a.

Adhik. V (6).--In meditations connected with constitutives of
sacrificial works (as, for instance, ya evâsau tapati tam udgîtham
upâsîta) the idea of the divinity, &c. is to be transferred to the
sacrificial item, not vice versa. In the example quoted, for instance,
the udgîtha is to be viewed as Âditya, not Âditya as the udgîtha.

Adhik. VI (7-10).--The devotee is to carry on his meditations in a
sitting posture.--/S/a@nkara maintains that this rule does not apply to
those meditations whose result is sa/m/yagdar/s/ana; but the Sûtra gives
no hint to that effect.

Adhik. VII (11).--The meditations may be carried on at any time, and in
any place, favourable to concentration of mind.

Adhik. VIII (12).--The meditations are to be continued until
death.--/S/a@nkara again maintains that those meditations which lead to
sa/m/yagdar/s/ana are excepted.

Adhik. IX (13).--When through those meditations the knowledge of Brahman
has been reached, the vidvân is no longer affected by the consequences
of either past or future evil deeds.

Adhik. X (14).--Good deeds likewise lose their efficiency.--The literal
translation of the Sûtra is, 'There is likewise non-attachment (to the
vidvân) of the other (i.e. of the deeds other than the evil ones, i.e.
of good deeds), but on the fall (of the body, i.e. when death takes