15. But only those former works the effects of which have not yet begun; on account of that being the term.
A new doubt arises here, viz. whether all previous good and evil works are destroyed by the origination of knowledge, or only those the effects of which have not yet begun to operate.--All works alike, the Pûrvapakshin says; for the texts-as e.g. 'all sins are burned'--declare the fruits
of knowledge to be the same in all cases; and the fact of the body continuing to exist subsequently to the rise of knowledge may be accounted for by the force of an impulse once imparted, just as in the case of the revolution of a potter's wheel.--This view the Sûtra sets aside. Only those previous works perish the effects of which have not yet begun to operate; for the text 'For him there is delay as long as he is not delivered from the body' (Kh. Up. VI, 14, 2) expressly states when the delay of the body's death will come to an end (the body meanwhile continuing to exist through the influence of the anârabdhakârya works). There is no proof for the existence of an impetus accounting for the continuance of the body's life, other than the Lord's pleasure or displeasure caused by--good or evil deeds.--Here terminates the adhikarana of 'the works the operation of which has not yet begun.'