But in the case of fall there is the absolute non-clinging (as welt as destruction) of the other (i.e., merit) also of the other.

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13. On the attainment of the eight of that (Brahman), the non-clinging of the future sins and the destruction of the previous sins result, (as seen) from scriptural declaration to that effect.

On seeing Brahman (when Brahman is directly seen) the sins that may be committed thereafter do not cling to the wise; and all the previous sins that have become accumulated till the dawn of wisdom) become destroyed; for Scripture declares that as follows: “Here is a simile: Just as water does not cling (adhere) to a lotus-leaf, so to the person who knows Him thus the sinful action does not cling” (Ch. IV. 14.3). Again, “Just as a broomstick or any fibre of cotton falling into fire becomes burnt up, so also all the sins of the wise are burnt up by the light of wisdom” (Ch. v. 24.3).

14. But in the case of fall there is the absolute non-clinging (as welt as destruction) of the other (i.e., merit) also of the other.

In the same manner, there is the absolute non-clinging (as well as destruction) of merit (in the case of him) who falls. The term But 1 indicates (the fall) from which there is no rising up again. This is said in the Agneya: “Just as the non-clinging and destruction take place of the evil works of him who goes to heaven, so do they take place of the good works also of him that falls down into Tamas”.

15. But only those good and evil works that have not begun to produce their effect become destroyed, (not those that have come to fruition); that (release) being deferred to that limit.

“The delay will be only so long a time as the wise requires to get free from his Prarabdhakarma; then (without any further delay) he attains to heaven ” (Ch. VI. 14. 2). Thus the term is fixed by the Shruti for the attainment of final release (after the rise of knowledge). The term ‘tu’ (but), points to the Smriti (declaring the same). It is said in the Narayana Tantra thus: “Whatever evil work has not begun to bear fruits, surely becomes destroyed in the case of him who sees the unsurpassed Lord; so also destruction of all merit takes place in the case of him who looks down upon Brahman and hates Him, and this is beyond a doubt. However, (in either case), there is no destruction at all of the work which has begun to bear its fruits; and only a very insignificant part of such works (good and evil) may become destroyed without being enjoyed by fruition.”

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