(sakshatkara), and which itself is dear above all things since the
object remembered is such; he, we say, is chosen by the highest Self,
and by him the highest Self is gained. Steady remembrance of this kind
is designated by the word 'devotion' (bhakti); for this term has the
same meaning as upasana (meditation). For this reason scripture and
smriti agree in making the following declarations, 'A man knowing him
passes over death' (Svet. Up. III, 8); 'Knowing him thus he here becomes
immortal' (Taitt. Ar. III, 12,7); 'Neither by the Vedas, nor by
austerities, nor by gifts, nor by sacrifice can I be so seen as thou
hast seen me. But by devotion exclusive I may in this form be known and
seen in truth, O Arjuna, and also be entered into' (Bha. Gi. XI, 53, 54);
'That highest Person, O Partha, may be obtained by exclusive devotion'
(VIII, 22).

That of such steady remembrance sacrifices and so on are means will be
declared later on (Ve. Su. III, 4, 26). Although sacrifices and the like
are enjoined with a view to the origination of knowledge (in accordance
with the passage 'They desire to know,' Bri. Up. IV, 4, 22), it is only
knowledge in the form of meditation which--being daily practised,
constantly improved by repetition, and continued up to death--is the
means of reaching Brahman, and hence all the works connected with the
different conditions of life are to be performed throughout life only
for the purpose of originating such knowledge. This the Sutrakara
declares in Ve. Su. IV, 1, 12; 16; III, 4, 33, and other places. The
Vakyakara also declares that steady remembrance results only from
abstention, and so on; his words being 'This (viz. steady remembrance =
meditation) is obtained through abstention (viveka), freeness of mind
(vimoka), repetition (abhyasa), works (kriya), virtuous conduct
(kalyana), freedom from dejection (anavasada), absence of exultation
(anuddharsha); according to feasibility and scriptural statement.' The