The System of the Vedanta according to Badarayana's Brahma-Sutras and Cankara's Commentary c10.s2.t3.1

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).