Adhik. XX (33) teaches that the negative attributes of Brahman mentioned in some vidyas--such as its being not gross, not subtle, &c.--are to be included in all meditations on Brahman.--Adhik. XXI (34) determines that Ka/th/a Up. III, 1, and Mu. Up. III, 1, constitute one vidya only, because both passages refer to the highest Brahman. According to Ramanuja the Sutra contains a reply to an objection raised against the conclusion arrived at in the preceding Sutra.--Adhik. XXII (35, 36) maintains that the two passages, B/ri/. Up. III, 4 and III, 5, constitute one vidya only, the object of knowledge being in both cases Brahman viewed as the inner Self of all.--Adhik. XXIII (37) on the contrary decides that the passage Ait. Ar. II, 2, 4, 6 constitutes not one but two meditations.--Adhik. XXIV (38) again determines that the vidya of the True contained in B/ri/. Up. V, 4, 5, is one only--According to Ramanuja, Sutras 35-38 constitute one adhikara/n/a only whose subject is the same as that of XXII according to /S/a@nkara. Adhik. XXV (39) proves that the passages Ch. Up. VIII, 1 and B/ri/. Up. IV, 4, 22 cannot constitute one vidya, since the former refers to Brahman as possessing qualities, while the latter is concerned with Brahman as destitute of qualities.--Adhik. XXVI (40, 41) treats, according to /S/a@nkara, of a minor question connected with Ch. Up. V, 11 ff.--According to the /S/ri-bhashya, Sutras 39-41 form one adhikara/n/a whose first Sutra reaches essentially the same conclusion as /S/a@nkara under 39. Sutras 40, 41 thereupon discuss a general question concerning the meditations on Brahman. The qualities, an opponent is supposed to remark, which in the two passages discussed are predicated of Brahman--such as va/s/itva, satyakamatva, &c.--cannot be considered real (paramarthika), 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 Sutra 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 satyakama, &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 Sutra 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 satyakamatva, &c. in his meditations.)