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VEDÂNTA-SOTRAS.
To this we make the following reply. On the obtainment of Brahman there take place the non-clinging (to the agent) of the posterior sins and the annihilation of anterior ones. On account of this being declared. For in a chapter treating of the knowledge of Brahman scripture expressly declares that future sins which might be presumed to cling to the agent do not cling to him who knows: 'As water does not cling to a lotus-leaf, so no evil deed clings to him who knows this' (Kh. Up. IV, 14, 3). Similarly scripture declares the destruction of previously accumulated evil deeds: 'As the fibres of the Ishikà reed when thrown into the fire are burned, thus all his sins are burned' (Kh. Up. V, 24, 3). The extinction of works the following passage also declares, *The fetter of the heart is broken, all doubts are solved, extinguished are all his works when He has been beheld who is high and low' (Mu. Up. II, 2,8).-Nor is there any force in the averment that the assumption of works being extinguished without their fruits having been enjoyed would render scripture futile. For we by no means deny the fruit-producing power of works; this power actually exists; but we maintain that it is counteracted by other causes such as knowledge. Scripture is concerned only with the existence of this power in general, not with its obstruction and non-obstruction. Thus also the Smriti passage, 'For work is not extinguished,' expresses the general rule; for as fruition of the result is the purpose of work, work is not extinguished without such fruition. But it is assumed that evil deeds are extinguished through expiatory ceremonies and the like, on account of scriptural and Smriti passages such as 'All sins transcends he, the murder of a Brâhmana transcends he who offers the asvamedha-sacrifice and who knows it thus' (Tai. Samh. V, 3, 12, 1).—Nor is there any truth in the assertion that expiatory ceremonies are due to certain special occurrences (without possessing the power of extinguishing the evil inherent in such occurrences). For as these expiatory acts are enjoined in connexion with evil events, we may assume that they have for their fruit the destruction of such evil,
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