anārabdhakārye eva tu pūrve tadavadheḥ ..4.1.15..

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14. The same is the case with the other (namely, the good deeds); the stored-up good deeds are destroyed and the good deeds done in the present life do not cling to the man. He verily gets Mukti on the falling off of his Prarabdha Karmas. — 495.

COMMENTARY

With regard to the other, namely, the good works whether they be Sanchita or stored-up, or whether they be Kryamana being done in the present life, the rule is the same as with regard to sinful works. Vidya produces her two-fold effects with regard to good works also. She burns up the store of good works and does not allow the good deeds done in the present life to cling to the man. No doubt, good deeds are works done in conformity with the law of the Vedas; but it cannot be said that, therefore, they are not in conflict with Vidya. They are opposed to Vidya in this much that their result is to produce heavenly joy and Svargic bliss; while the fruit of Vidya is release; and as Svarga and Mukti cannot co-exist together; therefore, Punya, though Vaidic, is opposed to Vidya. And as a matter of fact, the so-called Pun yam is after all not so pure as people think it to be. In the Scriptures, the Punyam accruing from Vaidic works is considered as sin after all. In the eye of a Vedantin, all good works are Papam. In fact, in the Chhandogya Upanishad (VIII., 4. 1) the term Papam is applied to good deeds (Sukritam) in the same way as it is applied to evil deeds (Dushkritam). Both Sukrita and Dushkrita are evils, which are left behind when the man gets Mukti.

This Self is a Bridge (refuge) and-a support, so that these worlds (may be kept in their proper places and) may not clash with each other. Night and day do not pass that Bridge, nor old age, nor death, nor grief, nor the good deeds, nor the evil- deeds (of men). All evils turn hack from Him, because He is free from all evils. He is Brahman, the Great Refuge.

Consequently in the Gita (IV., 37) it is stated that all actions, whether good or bad, are destroyed when knowledge is obtained. The word Sarvakarmani used there is a generic term and includes good deeds also.

As the burning fire reduces fuel to ashes. O Arjuna, so doth the fire of wisdom reduce all actions to ashes.

Therefore, it has been established that the two kinds of Punyam also, like the two kinds of sins, are respectively destroyed, and made unclinging. The Sutrakara farther adds ‘Pate tu’. The word «Tu» has the force of verily. Verily on the destruction of the Prarabdha Karmas, the man gets Mukti. Therefore, the saying that on the origination of Vidya a man gets Mukti is not a void statement.

Adhikarana XI — The Prarabdha Karmas, however,

are not destroyed by Vidya,

and the Jnanin lives on to exhaust such Karmas

When through Vidya or Divine Wisdom there are destroyed both sorts of Sanchita Karmas, namely, the good as well as the bad Karmas; then at that very moment, it must reasonably follow that the body of the man should fall off from him, because the body is the effect of such Karmas; and when the Karmas are destroyed, the body naturally falls off. If this be so, then anyone who gets the Divine knowledge, must immediately pass out of this world, and so the teaching of the Divine knowledge by the knowers of Brahman becomes an impossibility. The present Adhikarana is commenced in order to remove this doubt.

The stored-up good and evil deeds are of two sorts, one which has commenced its fruition in this world, and the other which has not commenced to produce its effects.

Doubt: Are both these kinds of Sanchita Karmas, namely, the Arabdha-phala and the Anarabdha-phala destroyed by Vidya, or only the Anarabdha-phala Karmas are destroyed?

Purvapaksha: In. the Brihadaranyaka Upanishad (IV., 4. 22) already quoted above, it is said that both these are destroyed. There is no exception mentioned there in favour of the Karmas whose effect has already commenced; and as the action of Vidya is everywhere uniform (like the action of fire on every kind of dry grass), therefore, both sorts of Sanchita Karmas, mature as well immature, are destroyed by Vidya.

Siddhanta: This view is set aside in the next Sutra.

SUTRA IV. 1. 15.

अनारब्धकार्ये एव तु पूर्वे तदवधेः॥४.१.१५॥

Anarabdha-karye, the effects of which have not yet begun, … Eva, only. …. Tu, but. … Purve, in the case of the former or stored good deeds and sins, … Tad, that. …. Avadheh, being the duration of time.

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