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by Divine will or Consciousness, any action associated with his mind or body is not to be considered his, but as the out-come of the Supreme will in the act of dispensation. In this connection we have had occasion to say a good deal when we referred to the different kinds of Prarabdha in the lives of Jivanmukta persons. This is of course the view of a Vedāntist but in fact it is the view of all wise men belonging to every school of thought, Every system of Indian Philosophy-Hindu, Buddhist or Jaina-endorses this view. A Buddha is always above criticism, so is a Tirthankara or a Jivanmukta puruṣa. Acārya Kundakunda says properly that the external actions of a man of true wisdom do not in any way effect the purity of his wisdom.
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The relation between spiritual awakening and teachership is very mysterious for though it is true that every teacher i. e. world teacher is an awakend person it is not conversally true that every awakened person becomes a teacher. In Vedantic thought which is generally followed by many a thinker, Aparokṣa Jñāna or immediate Intuition of Brahma does not necessarily mean Jivanmukti which is a state of a world teacher, In the scheme of thought usually accepted by Vedantic thinkers the entire course of spiritual evolution is divided into seven stages or Bhumis which need not be described here in detail. Of these stages the fourth stage is certainly present, the state of Aparokṣa Jñāna—a state in which the Supreme Truth is into it by immediate awareness. This is very important stage in the course of the human evolution as it means direct knowledge and elimination of ignorance, yet one cannot say that this means perfection for though the Supreme Truth lies it that is immediately known, the Prarabdha karma of a Sādhaka still remains. The origin of knowledge destroys the accumulated karmas called totally and this knowledge has also the effect of Sadhaka who was an egocentric man till now into as a result of this the Kriyamāņa or present karmas of the seeker
Sañcita karma converting the
a witness and
