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

Adhik. XI (15).--The non-operation of works stated in the two preceding
adhikara/n/as holds good only in the case of anârabdhakârya works, i.e.
those works which have not yet begun to produce their effects, while it
does not extend to the ârabdhakârya 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
upâsanas referring to the different members of those works.

Adhik. XIV (19).--The ârabdhakârya works have to be worked out fully by
the fruition of their effects; whereupon the vidvân becomes united with
Brahman.--The 'bhoga' of the Sûtra 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 Râmânuja a number of embodied
existences may have to be gone through before the effects of the