s
of either past or future evil deeds.

Adhik. X (14).--Good deeds likewise lose their efficiency.--The literal
translation of the Sutra is, 'There is likewise non-attachment (to the
vidvan) 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
place).' The last words of the Sutra, 'but on the fall,' are separated
by /S/a@nkara from the preceding part of the Sutra and interpreted to
mean, 'when death takes place (there results mukti of the vidvan, who
through his knowledge has freed himself from the bonds of
works).'--According to Ramanuja the whole Sutra simply means, 'There is
likewise non-attachment of good deeds (not at once when knowledge is
reached), but on the death of the vidvan[19].'

Adhik. XI (15).--The non-operation of works stated in the two preceding
adhikara/n/as holds good only in the case of anarabdhakarya works, i.e.
those works which have not yet begun to produce their effects, while it
does not extend to the arabdhakarya works on which the present existence
of the devotee depends.

Adhik. XII (16, 17).--From the rule enunciated in Adhik. X are excepted
such sacrificial performances as are enjoined permanently (nitya): so,
for instance, the agnihotra, for they promote the origination of
knowledge.

Adhik. XIII (18).--The origination of knowledge is promoted also by such
sacrificial works as are not accompanied with the knowledge of the
upasanas referring to the different members of those works.

Adhik. XIV (19).--The arabdhakarya works have to be worked out fully by
the fruition of their effects; whereupon the vidvan becomes united with
Brahman.--The 'bhoga' of the Sutra is, according to /S/a@nkara,
restricted to the present existence of the devotee, since the complete
knowledge obtained by him destroys the nescience which otherwise would
lead to future embodiments. According to Ramanuja a number of embodied
existences may have to be gone through before the effects of the
arabdhakarya works are exhausted.

PADA II.

This and the two remaining padas of the fourth adhyaya describe the fate
of the vidvan after death. According to /S/a@nkara we have to
distinguish the vidvan who possesses the highest knowledge, viz. that he
is one with the highest Brahman, and the vidvan who knows only the lower
Brahman, and have to refer certain Sutras to the former and others to
the latter. According to Ramanuja the vidvan is one o