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1xxvi
VEDÂNTA-SOTRAS.
32-35).—Those also who, owing to poverty and so on, are anasrama have claims to vidya (Adhik. IX, 36-39).--An ûrdhvaretas cannot revoke his vow (Adhik. X, 40).—Expiation of the fall of an ûrdhvaretas (Adhik. XI, 41, 42).Exclusion of the fallen ûrdhvaretas in certain cases (Adhik. XII, 43).—Those meditations, which are connected with subordinate members of the sacrifice, are the business of the priest, not of the yagamâna (Adhik. XIII, 44-46).Bri. Up. III, 5, I enjoins mauna as a third in addition to bâlya and pânditya (Adhik. XIV, 47-49).—By bâlya is to be understood a childlike innocent state of mind (Adhik. XV, 50).
Sätras 51 and 52 discuss, according to Râmânuga, the question when the vidya, which is the result of the means described in III, 4, arises. Sūtra 51 treats of that vidya whose result is mere exaltation (abhyudaya), and states that it takes place in the present life, if there is not present an obstacle in the form of a prabalakarmântara (in which latter case the vidyâ arises later only), on account of Scripture declaring this (in various passages).'—Sûtra 52, "Thus there is also absence of a definite rule as to the time of origination of) that knowledge whose fruit is release, it being averred concerning that one also that it is in the same condition (i.e. of sometimes having an obstacle, sometimes not).-Sankara, who treats the two Sutras as two adhikaranas, agrees as to the explanation of 51, while, putting a somewhat forced interpretation on 52, he makes it out to mean that a more or less is possible only in the case of the saguna-vidyâs.
FOURTH ADHYAYA.
Pada I.
Adhikarana I (1, 2).-The meditation on the Atman 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.
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