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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1In the preceding adhikara;?a it has been shown that, according to scriptural statements, all natural sin — which is the cause of the soul's bondage — does, owing to the power of knowledge, either not cling to the soul or undergo destruction. One might now think that works of religious duty which are enjoined by scripture are not opposed to knowledge also founded on scripture. In order to dispel this notion the reasoning of the last adhikarawa is formally extended to the case under discussion. For him who knows there is ' in the same way,' i. e. as in the case of sin, 'non-clinging" and destruction 'of the other also,' i.e. of good works also ; because such works also, as productive of their own results, would be apt to obstruct thereby the result of knowledge. Scripture also — in passages such as ' He overcomes both ' (Brz. Up. IV, 4, 22) — declares that good works are extinguished no less than evil ones, and the extinction of works which depends on the cognition of the Self not being an agent is the same in the case of good and of evil works, and moreover there is a passage making a general statement without any distinction, viz. 'And his works are extinguished' (Mu. Up. II, 2, 8). And even there where the text mentions evil works only, we must consider good works also to be implied therein, because the results of the latter also are inferior to the result of knowledge. Moreover scripture directly applies the term ' evil works ' to good works also, viz. in the passage, Kh. Up. VIII, 4, I, ' Day and night do not pass that bank,' where good works are mentioned together with evil works, and finally the term ' evil ' is without any distinction applied to all things mentioned before, ' All evil things
2IV ADHYAYA, I PADA, 1 5. 357 turn back from it.' — 'But at death.' The word 'but' is meant for emphatical assertion. As it is estabhshed that good as well as evil works — which are both causes of bondage — do, owing to the strength of knowledge, on the one hand not cling and on the other hand undergo destruction, there necessarily results final release of him who knows as soon as death takes place. 15. But only those former (works) whose effects have not yet begun (are destroyed by knowledge) ; because (scripture states) that (i. e. the death of the body) to be the term. In the two preceding adhikara;/as it has been proved that good as well as evil works are annihilated through knowledge. We now have to consider the question whether this annihilation extends, without distinction, to those works whose effects have already begun to operate as well as to those whose effects have not yet begun ; or only to works of the latter kind. Here the purvapakshin maintains that on the ground of scriptural passages such as 'He thereby overcomes both,' which refer to all works without any distinction^ all works whatever must be considered to undergo destruction.
3To this we reply, ' But only those whose effects have not begun.' Former works, i.e. works, whether good or evil, which have been accumulated in previous forms of existence as well as in the current form of existence before the origination of knowledge, are destroyed by the attainment of knowledge only if their fruit has not yet begun to operate. Those works, on the other hand, whose effects have begun and whose results have been half enjoyed — i.e. those very works to which there is due the present state of existence in which the knowledge of Brahman arises — are not destroyed by that knowledge. This opinion is founded on the scriptural passage, ' For him there is delay only as long as he is not delivered (from the body) ' (AV/. Up. VI, 14, 2), which fixes the death of the body as the term of the attainment of final release. Were it otherwise, T.,^S VEDANTA-SUTRAS.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1In the preceding adhikara;?a it has been shown that, according to scriptural statements, all natural sin — which is the cause of the soul's bondage — does, owing to the power of knowledge, either not cling to the soul or undergo destruction. One might now think that works of religious duty which are enjoined by scripture are not opposed to knowledge also founded on scripture. In order to dispel this notion the reasoning of the last adhikarawa is formally extended to the case under discussion. For him who knows there is ' in the same way,' i. e. as in the case of sin, 'non-clinging" and destruction 'of the other also,' i.e. of good works also ; because such works also, as productive of their own results, would be apt to obstruct thereby the result of knowledge. Scripture also — in passages such as ' He overcomes both ' (Brz. Up. IV, 4, 22) — declares that good works are extinguished no less than evil ones, and the extinction of works which depends on the cognition of the Self not being an agent is the same in the case of good and of evil works, and moreover there is a passage making a general statement without any distinction, viz. 'And his works are extinguished' (Mu. Up. II, 2, 8). And even there where the text mentions evil works only, we must consider good works also to be implied therein, because the results of the latter also are inferior to the result of knowledge. Moreover scripture directly applies the term ' evil works ' to good works also, viz. in the passage, Kh. Up. VIII, 4, I, ' Day and night do not pass that bank,' where good works are mentioned together with evil works, and finally the term ' evil ' is without any distinction applied to all things mentioned before, ' All evil things
2IV ADHYAYA, I PADA, 1 5. 357 turn back from it.' — 'But at death.' The word 'but' is meant for emphatical assertion. As it is estabhshed that good as well as evil works — which are both causes of bondage — do, owing to the strength of knowledge, on the one hand not cling and on the other hand undergo destruction, there necessarily results final release of him who knows as soon as death takes place. 15. But only those former (works) whose effects have not yet begun (are destroyed by knowledge) ; because (scripture states) that (i. e. the death of the body) to be the term. In the two preceding adhikara;/as it has been proved that good as well as evil works are annihilated through knowledge. We now have to consider the question whether this annihilation extends, without distinction, to those works whose effects have already begun to operate as well as to those whose effects have not yet begun ; or only to works of the latter kind. Here the purvapakshin maintains that on the ground of scriptural passages such as 'He thereby overcomes both,' which refer to all works without any distinction^ all works whatever must be considered to undergo destruction.
3To this we reply, ' But only those whose effects have not begun.' Former works, i.e. works, whether good or evil, which have been accumulated in previous forms of existence as well as in the current form of existence before the origination of knowledge, are destroyed by the attainment of knowledge only if their fruit has not yet begun to operate. Those works, on the other hand, whose effects have begun and whose results have been half enjoyed — i.e. those very works to which there is due the present state of existence in which the knowledge of Brahman arises — are not destroyed by that knowledge. This opinion is founded on the scriptural passage, ' For him there is delay only as long as he is not delivered (from the body) ' (AV/. Up. VI, 14, 2), which fixes the death of the body as the term of the attainment of final release. Were it otherwise, T.,^S VEDANTA-SUTRAS.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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