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VIVEKACUDAMANI
By reason of its connection with the jar, the sky is not tainted by the odour of the liquor in it. So too, the ātman is not affected by the qualities of the upadhi with which it is connected.
The sky (space) is co-extensive with the universe. It looks limited by reason of its being enclosed in a jar. But it is pure and formless. It is not tainted by the smell of the liquor in the limited space of the jar. Even so the ātman is not affected by the connection with upadhis of the form of gross and subtle bodies like worship of the gods and meditation on the divinities in the stars etc., which continue to be associated with it till videhamokṣa (release after death).
452
Now is taught the meaning of the Brahma Sutra: bhogena tvitare kṣapayitva sampadyate: "But having destroyed by fruition (experiencing their effects) the two other (sets of work, punya and pāpa), he becomes one with Brahman."
ज्ञानोदयात् पुरारब्धं कर्म ज्ञानान्न नश्यति ।
अदत्त्वा स्वफलं लक्ष्यमुद्दिश्योत्सृष्टबाणवत् ।। ४५२ ॥ jñānodayat purarabdham karma jñānānna naśyati adattva svaphalam lakṣyam uddiśyotsṛṣṭabāṇavat ||
Like an arrow released towards its target, the karma begun before the dawn of jñāna is not destroyed by jñāna.
429
The action which has started effectuation before the rise of the realisation:-'I am Brahman'-does not get destroyed like sañcita (accumulated) karma without issuing out its fruit as sukha or duḥkha, i.e., pleasure or pain, as the case may be, like an flung at a target. (This is explained in the next sloka.)
arrow
jñānāt: by the realisation of the atman as akartā, non-doer.
453
The illustration of the arrow and the target is explained. anggaður fafmjant am: gang ninat i न तिष्ठति च्छिनत्त्येव लक्ष्यं वेगेन निर्भरम् ॥। ४५३ ॥ vyāghrabuddhyā vinirmukto bāṇah paścättu gomatau na tişṭhati chinattyeva lakṣyam vegena nirbharam 11
The arrow which is released from the bow under the impression that the target is a tiger does not tarry upon the
