hich they are connected
(Adhik. IV, 23, 24).--For all these reasons the urdhvaretasa/h/ require
no actions but only knowledge (Adhik. V, 25).--Nevertheless the actions
enjoined by Scripture, such as sacrifices, conduct of certain kinds,
&c., are required as conducive to the rise of vidya in the mind (Adhik.
VI, 26, 27).--Certain relaxations, allowed by Scripture, of the laws
regarding food, are meant only for cases of extreme need (Adhik. VII,
28-3l).--The a/s/ramakarma/n/i are obligatory on him also who does not
strive after mukti (Adhik. VIII, 32-35).--Those also who, owing to
poverty and so on, are ana/s/rama have claims to vidya (Adhik. IX,
36-39).--An urdhvaretas cannot revoke his vow (Adhik. X, 40).--Expiation
of the fall of an urdhvaretas (Adhik. XI, 41, 42).--Exclusion of the
fallen urdhvaretas 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 yajamana (Adhik.
XIII, 44-46).--B/ri/. Up. III, 5, 1 enjoins mauna as a third in addition
to balya and pa/nd/itya (Adhik. XIV, 47-49).--By balya is to be
understood a childlike innocent state of mind (Adhik. XV, 50).

Sutras 51 and 52 discuss, according to Ramanuja, the question when the
vidya, which is the result of the means described in III, 4, arises.
Sutra 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 prabalakarmantara (in
which latter case the vidya arises later only), on account of Scripture
declaring this (in various passages).'--Sutra 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).'--/S/a@nkara, who treats the two Sutras as two
adhikara/n/as, 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 sagu/n/a-vidyas.

Notes:

[Footnote 16: All the mentioned modes of Brahman are known from
Scripture only, not from ordinary experience. If the latter were the
case, then, and then only, Scripture might at first refer to them
'anuvadena,' and finally negative them.]

[Footnote 17: Ramanuja has here some strong remark