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200
VIVEKACHUDAMANI
ever new (ancient), and is not destroyed . when the body is destroyed." ]
प्रारब्धं सिध्यति तदा यदा देहात्मना स्थितिः । देहात्मभावो नेवेष्टः प्रारब्धं त्यज्यतामतः ॥ ४६०॥
460. The Prârabdha can be maintained only so long as one lives identified with the body. But no one admits that the man of realisation ever identifies himself with the body. Hence the Prârabdha should be rejected in his case:
शरीरस्यापि प्रारब्धकल्पना भ्रान्तिरेव हि। . मध्यस्तस्य कुतः सत्वमसत्यस्य कुतो जनिः।।
भजातस्य कुतो नाशः प्रारब्धमसतः कुतः॥४६१॥
461. The attributing of Prârabdha to the body even is certainly a delusion. How can something that is superimposed (on another) have any existence, and how can that which is unreal have a birth? And how can that which has not been born at all, die ? So how can the Prârabdha exist for something that is unreal ?
[The body being an effect of Maya is unreal, and it is absurd to speak of Prârabdha as affecting this unreal body. ].
झानेनाज्ञानकार्यस्य समूलस्य लयो यदि । तिष्ठत्ययं कथं देह इति शङ्कावतो जडान् ॥ ४६२ ॥
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