________________
432
VIVEKACŪDAMAŅI
To those who remain thus having attained to the stage of turya, which is the topmost and fourth, none of these three kinds of karma, operates anywhere and at any time. Such persons are the qualityless Brahman itself. That means that in their case, there is no occasion for the operation of the sattva and other gunas.
455
That is further clarified. उपाधितादात्म्यविहीनकेवल
ब्रह्मात्मनैवात्मनि तिष्ठतो मुनेः। प्रारब्धसद्भावकथा न युक्ता
स्वप्नार्थसंबन्धकथेव जाग्रतः ॥४५५ ॥ upādhitādātmya-vihina-kevala
brahmātmanaivātmani tisthato muneh prārabdha-sadbhāva-kathā na yuktā
. svapnārtha-sambandhakatheva jāgrataḥ 11
For the sage who remains solely established in himself as Brahman devoid of identification with upādhis, it is not appropriate to speak of the existence of prārabdha even as a man who has awakened from a dream has no concern with objects seen in it.
In the state of ajñāna, there was the identification of the individual with the upādhis as a result of super-imposition. Now, however, by the knowledge of śruti and the grace of the guru, in full measure the sense of the oneness of the infinite Brahman and the finite jivā has been acquired. The identification (with the body etc.) wrought by the upādhis like ahamkāra has disappeared. He (the sage) is now the sole Brahman, free from the three kinds of limitations of space, time and object. He remains established in himself as such Brahman. Vide the śruti; sa bhagavaḥ kasmin pratişthita iti; sve mahimni (Chand): "Oh! Worshipful One! in what is it established? In its own excellence". Previously, the jīva was established in the upādhis; to show that it is not the case now, it is said: ātmani tişthatah: remaining established in his own ātman. To the sage thus established in his ātman, there is no relevance in speaking of the existence of prārabdha. That is likened to the impropriety of an awakened person to talk of the objects he saw in a dream.
