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The System of the Vedanta according to Badarayana's Brahma-Sutras and Cankara's Commentary c10.s2.t3: 3. Destruction of Good Works also

The System of the Vedânta according to Bâdarâyana's Brahma-Sûtras and Çankara's Commentary c10.s2.t3

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3. Destruction of Good Works also

c10.s2.t3.1

When knowledge arises, past sins, as we have seen, are annihilated, and future sins can no longer cleave to the Soul. But how about the good works? For these indeed are commanded by the same scripture which is the source of knowledge and it cannot contradict itself. Must not good works therefore be excepted from annihilation?—We reply: annihilation and non-cleaving apply equally to good works and evil, for the following reasons: 1) good works also bring their own fruit and thereby hinder the fruit of knowledge; 2) the scripture teaches that both, the good and the evil works, disappear at the appearance of knowledge (Brih. 4, 4, 22, translated above p. 196): "[Who thus knows] him both overcome not whether he therefore [because he was in the body] has done evil or has done good; but he overcomes both; him neither what he has done nor what he has not done burns;" 3) in the destruction of works resulting from the knowledge that the Soul is not an agent, good and evil deeds are of equal value (tulya); of both it is said indifferently (Mund. 2, 2, 8) "and his works are naught;" 4) where evil works only are mentioned, good works must be understood as well, because their fruit, in comparison with that of knowledge, is inferior; 5) when the scripture says (Chând. 8, 4; translated above p. 162): "this bridge day and night traverse not, nor old age, nor death, nor pain, nor good, nor evil works, and from it all sins turn back," then in the words "all sins" both the good and evil works just mentioned are included (p. 1079).

c10.s2.t3.2

—We may compare with this, the explanations of the Apostle Paul in the Epistles to the Romans and Galatians as to the impossibility of a redemption through the law. According to Paul the law, if fulfilled, would set us free; but, in consequence of the sinfulness of our nature, it cannot be fulfilled; according to Çankara the law can be fulfilled, but its fulfilment does not bring liberation, but only reward on the path of transmigration. The former has the deeper consciousness of the sinfulness of our nature, the latter the more correct estimate of the value of the works of the law;—both combined give the philosophical truth. The law (for instance the Vedic or Mosaic) can unquestionably be fulfilled, but, in consequence of our innate egotism can be fulfilled only from selfish motives; hence its fulfilment has no moral value; lawful and unlawful actions both depend upon egotism, and are therefore, morally considered, both equally valueless and do not lead to liberation. This is only accomplished through that transformation of our Ego, which according to the Christian view proceeds from Faith, according to the Hindu view consists in Knowledge.—Both, Faith and Knowledge, are at the bottom one and the same,—that metaphysical consciousness which lifts us above the world and raises us above all possibility of sin. Whether this consciousness, assuming its genuineness, leads over into Quietism as among the Indians, or, as among us, is realised in deeds of love, touches only its form of appearance and establishes no difference in the value of what appears here.

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