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428
VIVEKACŪDAMANI
which was the locus of karma, the person imagined himself to be the doer. These actions done during the imagination of doership get destroyed when the sense of doership goes away. Now, however, upon the realisation of Brahman which is not a doer (which is akartā), that there is no connection at all with future action is conveyed in this sloka.
स्वमसङ्गमुदासोनं परिज्ञाय नभो यथा ।
न श्लिष्यते यतिः किंचित्कदाचिद् भाविकर्मभिः ॥४५०॥ svamasangam udāsīnam parijñāya nabho yathā , na ślişyate yatiḥ kiñcit kadācid bhāvikarmabhiḥ 11
Knowing himself as unattached and as indifferent like the sky, the yati (the man of self-realisation), is not affected by future actions even in the least at any time. svam: svātmānam: his ātman. asangam: ekam: lone. udāsīnam: as not acting-indifferent. parijñāya: experiencing perfectly. nabho yathā: as the sky is untouched by water, fire and air.
So too, the yati who is an ātmavit (the knower of the ātman) is not ever affected even in the least by future actions, i.e., by actions posterior to ātmānubhava (realisation of the ātman) even if they take place in the body etc. For there is no connection with them in the form of attachment. According to the rule dharmädhväsa-pūrvakah dharmyadhyāsah: “The quality (dharma) of a serpent is first super-imposed on the quality (dharma) of a rope; thereupon ensues the super-imposition of the dharmin, the serpent on the rope", when there is a super-imposition of the qualities of the body on the atman, then there arises affection by the accordant karmas. When that super-imposition vanishes by the destruction of primordial ajñāna (mūlājñāna), there will then be no affection by the qualities of the anātman.
451 The aforesaid meaning is illustrated in the example and connected with the object of illustration.
न नभो घटयोगेन सुरागन्धेन लिप्यते । तथात्मोपाधियोगेन तद्धमः नैव लिप्यते ॥४५१॥
abho ghațayogena surāgandhena lipyate , tathātmopādhiyogena taddharmair naiva lipyate 11
