19. But having destroyed by fruition the other two sets he becomes one with Brahman

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

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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' (Kh. 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.'