The Vedânta-Sûtras, Part II, with the Commentary by Sankarâkârya — SBE Vol. 38

i.e. were all works whatever extinguished by knowledge, there would be no reason for the continuance of the current form of existence, and the rise of knowledge would therefore be immediately followed by the state of final release ; in which case scripture would not teach that one has to wait for the death of the body. — But, an objection is raised, the knowledge of the Self being essentially non-active does by its intrinsic power destroy (all) works ; how then should it destroy some only and leave others unaffected ? We certainly have no right to assume that when fire and seeds come into contact the germinative power of some seeds only is destroyed while that of others remains unimpaired ! — The origination of knowledge, we reply, cannot take place without dependence on an aggregate of works whose effects have already begun to operate, and when this dependence has once been entered into, we must — as in the case of the potter's wheel — wait until the motion of that which once has begun to move comes to an end, there being nothing to obstruct it in the interim. The knowledge of our Self being essentially non-active destroys all works by means of refuting wrong knowledge ; but wrong knowledge — comparable to the appearance of a double moon — lasts for some time even after it has been refuted, owing to the impression it has made. — Moreover it is not a matter for dispute at all whether the body of him who knows Brahman continues to exist for some time or not. For how can one man contest the fact of another possessing the knowledge of Brahman — vouched for by his heart's conviction — and at the same time continuing to enjoy bodily existence ? This same point is explained in scripture and Smrz'ti, where they describe him who stands firm in the highest knowledge. — The final decision therefore is that knowledge effects the destruction of those works only — whether good or evil — whose effects have not yet begun to operate.

non-clinging and destruction of good deeds also. Against a notion which now might present itself, viz. that this extension comprehends all good works alike, the Sutrakara remarks, ' But the Agnihotra and so on.' — The word ' but ' is meant to set that notion aside. Works of permanent obligation enjoined by the Veda, such as the Agnihotra, tend 'towards the same effect,' i.e. have the same effect as knowledge. For this is declared by texts such as the following one, ' Brahmawas seek to know him by the study of the Veda, by sacrifices, by gifts' (Br/. Up. IV, 4, 22). — But, an objection is raised, as knowledge and works have different effects, it is impossible that they should have one and the same effect ! — It is observed, we reply, that sour milk and poison whose ordinary effects are fever and death have for their effects satisfaction and a flourishing state of the body, if the sour milk is mixed with sugar and the poison taken while certain mantras are recited ; in the same way works if joined with knowledge may effect final release. — But final release is something not to be effected at all ; how then can you declare it to be the effect of works ? — Works, we reply, may subserve final release mediately. For in so far as furthering knowledge, work may be spoken of as an indirect cause of final release. For the same reason the equality of effect spoken of above extends only to works past (at the time when knowledge springs up). Because for him who knows Brahman no future Agnihotras and the like are possible, since the attainment of the Self of Brahman — which Brahman is not subject to injunction — lies outside the sphere of sacred precept. In those meditations, on the other hand, which refer to the qualified Brahman, the Self does not cease to be an agent, and consequently future Agnihotras and the like are not excluded. Such works also — because they have no other effect if undertaken without a view to reward — may be brought into connexion with knowledge.

To what works then, it may be asked, does the statement refer made above about the non-clinging and the destruction, and to what works the following statement made in some Jiikha about the application of works, ' His sons enter upon

360 vedanta-sOtras.

his inheritance, his friends on his good works, his enemies upon his evil works?' — To this question the next Sutra replies.

17. For (there is) also (a class of good works) other than this, according to some. (There is agreement) of both (teachers) (as to the fate of those works.)

' For also one other than this,' i. e. there is also a class of good works different from works of permanent obligation, viz. those good works which are performed with a view to a fruit. Of those latter works the passage quoted above from some 5akha (' His friends enter on his good works ') teaches the application. And first of those works Sutra 14 teaches that, in the same way as evil deeds, they do not cling to the doer or else are destroyed. Both teachers, Caimini as well as Badarayawa, are agreed that such works, undertaken for the fulfilment of some special wish, do not contribute towards the origination of true knowledge.

18. For (the text) ' whatever he does with knowledge ' (intimates that).