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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1cognition of the Self! — By no mean?, we reply. The proper assumption is that the Agnihotra and so on, if accompanied by knowledge, possess a greater capability of originating knowledge and therefore are of superior causal efficiency with regard to the cognition of the Self; while the same works if devoid of knowledge possess no such superiority. We cannot, however, admit that the Agnihotra and similar works which scripture, without making any distinction, declares to subserve knowledge (cp. ' they seek to know through sacrifices') should not subserve it. With this our conclusion agrees the scriptural text, 'Whatever he performs with knowledge, faith, and the Upanishad that is more powerful' {Kh.\]^. I, i, to); for this text — in speaking of the greater power of work joined with knowledge and thus proclaiming the superiority of such work with regard to its effect — intimates thereby that work destitute of knowledge possesses some power towards the same effect. By the ' power ' of work we understand its capacity of effecting its purpose. We therefore accept as settled the following conclusion : All works of permanent obligation, such as the Agnihotra — whether joined with or devoid of knowledge— which have been performed before the rise of true knowledge, either in the present state of existence or a former one, by a person desirous of release with a view to release ; all such works act, according to their several capacities, as means of the extinction of evil desert which obstructs the attainment of Brahman, and thus become causes of such attainment, subserving the more immediate causes such as the hearing of and reflecting on the sacred texts, faith, meditation, devotion, &c. They therefore operate towards the same effect as the knowledge of Brahman.
219. But having destroyed by fruition the two other (sets of work) he becomes one with Brahman. It has been shown that all good and evil deeds whose effects have not }et begun are extinguished by the power of knowledge. ' The two others,' on the other hand, i. e. those good and evil works whose effects have begun, a man IV ADHYAYA, I PADA, 1 9. 363
3has at first to exhaust by the fruition of their consequences, and then he becomes one with Brahman. This appears from scriptural passages such as ' For him there is delay so long as he is not delivered (from the body), then he will become one with Brahman' {Kh. Up. VI, 14, 2); and ' Being Brahman he goes to Brahman ' (Br/. Up. IV, 4, 6), — But, an objection is raised, even when perfect intuition has risen the practical intuition of multiplicity may continue after the death of the body, just as it continued before death ; analogously to the visual appearance of a double moon (which may continue even after it has been cognized as false). — Not so, we reply. After the death of the body there no longer exists any cause for such continuance ; while up to death there is such a cause, viz. the extinction of the remainder of works to be enjoyed. — But a new aggregate of works will originate a new fruition ! — Not so, we reply ; since the seed of all such fruition is destroyed. What, on the death of the body, could originate a new period of fruition, is only a new set of works, and works depend on false knowledge ; but such false knowledge is completely destroyed by perfect intuition. When therefore the works whose effects have begun are destroyed, the man who knows necessarily enters into the state of perfect isolation. 364 VEDANTA-StjTRAS. SECOND PADA. Reverence to the highest Self!
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.
1cognition of the Self! — By no mean?, we reply. The proper assumption is that the Agnihotra and so on, if accompanied by knowledge, possess a greater capability of originating knowledge and therefore are of superior causal efficiency with regard to the cognition of the Self; while the same works if devoid of knowledge possess no such superiority. We cannot, however, admit that the Agnihotra and similar works which scripture, without making any distinction, declares to subserve knowledge (cp. ' they seek to know through sacrifices') should not subserve it. With this our conclusion agrees the scriptural text, 'Whatever he performs with knowledge, faith, and the Upanishad that is more powerful' {Kh.\]^. I, i, to); for this text — in speaking of the greater power of work joined with knowledge and thus proclaiming the superiority of such work with regard to its effect — intimates thereby that work destitute of knowledge possesses some power towards the same effect. By the ' power ' of work we understand its capacity of effecting its purpose. We therefore accept as settled the following conclusion : All works of permanent obligation, such as the Agnihotra — whether joined with or devoid of knowledge— which have been performed before the rise of true knowledge, either in the present state of existence or a former one, by a person desirous of release with a view to release ; all such works act, according to their several capacities, as means of the extinction of evil desert which obstructs the attainment of Brahman, and thus become causes of such attainment, subserving the more immediate causes such as the hearing of and reflecting on the sacred texts, faith, meditation, devotion, &c. They therefore operate towards the same effect as the knowledge of Brahman.
219. But having destroyed by fruition the two other (sets of work) he becomes one with Brahman. It has been shown that all good and evil deeds whose effects have not }et begun are extinguished by the power of knowledge. ' The two others,' on the other hand, i. e. those good and evil works whose effects have begun, a man IV ADHYAYA, I PADA, 1 9. 363
3has at first to exhaust by the fruition of their consequences, and then he becomes one with Brahman. This appears from scriptural passages such as ' For him there is delay so long as he is not delivered (from the body), then he will become one with Brahman' {Kh. Up. VI, 14, 2); and ' Being Brahman he goes to Brahman ' (Br/. Up. IV, 4, 6), — But, an objection is raised, even when perfect intuition has risen the practical intuition of multiplicity may continue after the death of the body, just as it continued before death ; analogously to the visual appearance of a double moon (which may continue even after it has been cognized as false). — Not so, we reply. After the death of the body there no longer exists any cause for such continuance ; while up to death there is such a cause, viz. the extinction of the remainder of works to be enjoyed. — But a new aggregate of works will originate a new fruition ! — Not so, we reply ; since the seed of all such fruition is destroyed. What, on the death of the body, could originate a new period of fruition, is only a new set of works, and works depend on false knowledge ; but such false knowledge is completely destroyed by perfect intuition. When therefore the works whose effects have begun are destroyed, the man who knows necessarily enters into the state of perfect isolation. 364 VEDANTA-StjTRAS. SECOND PADA. Reverence to the highest Self!
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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