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The Vedanta Sutras of Badarayana, Commentary by Sankara (SBE38), tr. by George Thibaut [1896] at

14. Of the other (i.e. good works) also there is, in the same way, non-clinging; but at death.

In the preceding adhikarana 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 adhikarana 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' (Bri. 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

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turn back from it.'--'But at death.' The word 'but' is meant for emphatical assertion. As it is established 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.

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