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VEDÂNTA-SOTRAS.
the vidvân, who through his knowledge has freed himself from the bonds of works).'-- According to Râmânyga the whole Satra simply means, 'There is likewise non-attachment of good deeds (not at once when knowledge is reached), but on the death of the vidvân!!
Adhik. XI (15).-The non-operation of works stated in the two preceding adhikaranas holds good only in the case of anarabdhakarya works, i.e. those works which have not yet begun to produce their effects, while it does not extend to the arabdhakârya works on which the present existence of the devotee depends.
Adhik. XII (16,17).-From the rule enunciated in Adhik. X are excepted such sacrificial performances as are enjoined permanently (nitya): so, for instance, the agnihotra, for they promote the origination of knowledge.
Adhik. XIII (18). — The origination of knowledge is promoted also by such sacrificial works as are not accompanied with the knowledge of the upåsanas referring to the different members of those works.
Adhik. XIV (19).—The ärabdhakarya works have to be worked out fully by the fruition of their effects; whereupon the vidvan becomes united with Brahman.-The 'bhoga' of the Satra is, according to Sankara, restricted to the present existence of the devotee, since the complete knowledge obtained by him destroys the nescience which otherwise would lead to future embodiments. According to Råmânuga a number of embodied existences may have to be gone through before the effects of the arabdhakarya works are exhausted.
PADA II.
This and the two remaining pâdas of the fourth adhyâya describe the fate of the vidvân after death. According to Sankara we have to distinguish the vidvân who possesses the highest knowledge, viz. that he is one with the highest
1 Nana vidusho s pi setikartavyatakopa sananirvrittaye vrishtyannadiphalknish any eva katham tesben virodhad vina sa akyate. Tatráha pâte tv iti. Sarirapate tu tesbam vinasah sarirapåtad ardhvam tu vidyanugunadrishtaphalini sukritani nasyantity artha).
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