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426
VIVEKACODAMANI
yavanna vimoksye'tha sampatsye (Chand): "For him there is delay only so long as he is not delivered (from the body); then he will become one with Brahman;" and the Brahma Sūtra: bhogena tvitare kşapayitvā sampadyate: “But, having destroyed by fruition (experience) the two other (sets of work, meritorious and otherwise) he becomes one with Brahman". Prārabdha etc., are qualities of the anātman. It does not accrue to the knowers of nirguņaBrahman.
447 What is conveyed in the sloka is further explained.
सुखाद्यनुभवौ यावत्तावत्प्रारब्धमिष्यते।
फलोदयः क्रियापूर्वो निष्क्रियो न हि कुत्रचित् ॥४४७॥ sukhadyanubhavo yāvat tävat prärabdhamisyate i phalodayaḥ kriyāpūrvo niskriyo nahi kutracit il
So long as there is experience of pleasure etc., till then prärabdha is said to persist. Every effect is preceded by an action generating it. There is nowhere an effect that happens without an antecedent action.
sukhādi: pleasure etc. ādi: 'etc'. is intended to include duhkha: pain. So long as there is experience of sukha etc., so long prārabdha is said to operate. The reason for that is stated. For, every effect is preceded and produced by an action. There is nowhere an effect without a causal action. Sukha and duḥkha are to be traced to the operation of good and evil deeds. The connection with the effect of action associated with the anātman will not ensue without the super-imposition of the anātman on the ātman. Hence, it is shown that experience of karma arises in the case of one who, though given to meditation, has external awareness (bāhyapratyaya).
448 In order to remove the doubt of the unlearned in respect of the aforesaid śruti and Brahma Sūtra, and in accordance at first with the Sūtra: 'tadadhigama uttara-pūrvāghayor aślesavināšau' (which means, when Brahman is comprehended-realised—there is no contact of future sins and destruction of past sins) and in accordance with the śruti: ksīyante cāsya karmāņi (all his karmas are liquidated), it is implied that reference is to karmas other than prārabdha. So, the destructibility of sancita-karmas (accumulated actions), by Brahmasākşātkāra is conveyed.
