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 yajamâna (Adhik.
XIII, 44-46).--B/ri/. Up. III, 5, 1 enjoins mauna as a third in addition
to bâlya and pâ/nd/itya (Adhik. XIV, 47-49).--By bâlya is to be
understood a childlike innocent state of mind (Adhik. XV, 50).

Sûtras 51 and 52 discuss, according to Râmânuja, the question when the
vidyâ, which is the result of the means described in III, 4, arises.
Sûtra 51 treats of that vidyâ 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).'--/S/a@nkara, who treats the two Sûtras 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-vidyâs.

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
'anuvâdena,' and finally negative them.]

[Footnote 17: Râmânuja has here some strong remarks on the improbability