The declaration made in the text 'whatever he does with knowledge that
is more vigorous,' viz. that the knowledge of the Udgîtha has for its
result non-obstruction of the result of the sacrifice, implies that the
result of works actually performed _may_ be obstructed. We thus arrive
at the conclusion that the text of the Sâtyâyanins,' his friends enter
upon his good works,' refers to those good works of the man possessing
knowledge the results of which were somehow obstructed (and hence did
not act themselves out during his lifetime, so that on his death they
may be transferred to others).--Here terminates the adhikarana of 'the
Agnihotra and the rest.'
19. But having destroyed by fruition the other two sets he becomes one
with Brahman.
There now arises the doubt whether the good and evil works other than
those the non-clinging and destruction of which have been declared, that
is to say those works the results of which have begun to act, come to an
end together with that bodily existence in which knowledge of Brahman
originates, or with the last body due to the action of the works last
mentioned, or with another body due to the action of the anârabdhakârya.--
The second of these alternatives is the one to be accepted, for there is
a text declaring that works come to an end with the deliverance of the
Self from the current bodily existence: 'For him there is delay so long
as he is not delivered (from the body), then he will become one with
Brahman' (Ch. Up. VI, 14, 2).--This view the Sûtra sets aside. Having
destroyed the other good and evil works the results of which had begun
to operate by retributive experience he, subsequently to the termination
of such retributive enjoyment, becomes one with Brahman. If those good
and evil works are such that their fruits may be fully enjoyed within
the term of one bodily existence, they come to an end together with the
current bodily existence; if they require several bodily existences for
the full experience of their results, they come to an end after several
existences only. This being so, the deliverance spoken of in the text
quoted by the Pûrvapakshin means deliverance from those works when
completely destroyed by retributive enjoyment, not deliverance from
bodily existence about which the text says nothing. All those works, on
the other hand, good and evil, which were performed before the rise of
knowledge and the results of which have not yet begun to operate--works
which have gradually accumulated in the course of infinite time so as to
constitute an infinite quantity--are at once destroyed by the might of
the rising knowledge of Brahman. And works performed subsequently to the
rise of such knowledge do not 'cling.' And, as Scripture teaches, the
friends of the man possessing true knowledge take over, on his death,
his good works, and his enemies his evil deeds. Thus there remains no
contradiction.--Here terminates the adhikarana of 'the destruction of
the others.'