In the text discussed above we meet with the word 'bâlya,' which may
mean either 'being a child' or 'being and doing like a child.' The
former meaning is excluded, as that particular age which is called
childhood cannot be assumed at will. With regard to the latter meaning,
however, a doubt arises, viz. whether the text means to say that he who
aims at perfect knowledge is to assume all the ways of a child, as e.g.
its wilful behaviour, or only its freedom from pride and the like.--The
former, the Pûrvapakshin maintains. For the text gives no specification,
and texts enjoining restraints of different kinds (on the man desirous
of knowledge) are sublated by this specific text which enjoins him to be
in all points like a child.--This view the Sûtra disposes of. 'Not
manifesting itself.' That aspect of a child's nature which consists in
the child not manifesting its nature (viz. in pride, arrogance, and so
on), the man aiming at true knowledge is to make his own. 'On account of
connexion,' i.e. because thus only the 'balya' of the text gives a
possible sense. The other characteristic features of 'childhood' the
texts declare to be opposed to knowledge, 'He who has not turned away
from wicked conduct, who is not tranquil and attentive, or whose mind is
not at peace, he can never attain the Self by knowledge' (Ka. Up. I, 2,
24); 'When food is pure, the whole nature becomes pure' (Ch. Up. VII, 26,
2), and so on.--Here terminates the adhikarana of 'non-manifestation.'
50. What belongs to this world, there being no obstruction at hand; as
this is seen.
Knowledge, as enjoined by Scripture, is twofold, having for its fruit
either exaltation within the sphere of the Samsâra, or final Release.
With regard to the former the question arises whether it springs up only
immediately subsequent to the good works which are the means to bring it
about; or, indefinitely, either subsequent to such works or at some
later time.--The Pûrvapakshin holds the former view. A man reaches
knowledge through his good deeds only, as the Lord himself declares,
'Four kinds of men doing good works worship me,' &c.(Bha. Gî. VII, 16);
and when those works have been accomplished there is no reason why the
result, i.e. knowledge, should be delayed.--This view the Sûtra disposes
of. 'What is comprised in this world,' i.e. meditation, the result of
which is worldly exaltation, springs up immediately after the works to
which it is due, in case of there being no other works of greater
strength obstructing the rise of knowledge; but if there is an
obstruction of the latter kind, knowledge springs up later on only. 'For
this is seen,' i.e. Scripture acknowledges the effects of such
obstruction; for a statement such as 'what he does with knowledge, with
faith, with the Upanishad that is more vigorous,' means that works
joined with the knowledge of the Udgîtha, and so on, produce their
results without obstruction (which implies that the action of other
works is liable to be obstructed).--Here terminates the adhikarana of
'what belongs to this world.'
51. In the same way there is non-determination with regard to what has
Release for its result; that condition being ascertained, that condition
being ascertained.
So likewise in the case of the origination, through works of very great
merit, of such knowledge as has for its result final Release, the time
is not definitely fixed; for here also there is ascertained the same
condition, viz. the termination of the obstruction presented by other
works. A further doubt might in this case be raised on the ground that
such works as give rise to knowledge leading to final Release are
stronger than all other works, and therefore not liable to obstruction.
But this doubt is disposed of by the reflection that even in the case of
a man knowing Brahman there may exist previous evil deeds of
overpowering strength.--The repetition of the last words of the Sûtra
indicates the completion of the adhyâya.--Here terminates the adhikarana
of 'what has Release for its result.'