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436
VIVEKACŪDAMAŅI
461 That is further clarified. प्रारब्धं सिद्ध्यति तदा यदा देहात्मना स्थितिः। . देहात्मभावो नैवेष्टः प्रारब्धं त्यज्यतामतः।
शरीरस्यापि प्रारब्धकल्पना भ्रान्तिरेव हि ॥४६१॥ prārabdham siddhyati tadă yadā dehātmanā sthitiḥ, dehātmabhāvo naiveștaḥ prārabdham tyajyatāmataḥ 11 śarīrasyāpi prārabdhakalpana bhrāntireva hi 11
Prārabdha is relevant so long as there is identification (of the ātman) with the body. But the sense of the body being the ātman is not valid; hence the prārabdha has to be rejected. The attribution of prārabdha to the body, too, is the product of imagination.
So long as one identifies one's ātman with the body, then the prārabdha, which is a character of the body accrues to the ātman by imagination. But such identification of the ātman with the body is not valid as the primordial nescience (mūlājñāna) has been destroyed.
ataḥ prārabdham tyajyatām: therefore, the association of prārabdha with the atman should be abandoned. On careful inquiry, it will be found that the attribution of prārabdha to the body, too, is a delusion.58(a)
hi: shows certainty.
462 That is explained with reason.
अध्यस्तस्य कुतस्सत्त्वम् असत्त्वस्य कुतो जनिः ।
अजातस्य कुतो नाशः प्रारब्धमसतः कुतः ॥४६२॥ adhyastasya kutassattvam asattvasya kuto janiḥ 1 ajātasya kuto nāśaḥ prārabdham asataḥ kutaḥ 11
How can anything that is super-imposed be said to exist really? How can what is not real, be said to be born? How can what is unborn be destroyed? Whence then is prārabdha ?
5a For the body is acetana, insentient. If prārabdha is to pertain to it, it should be a karty and bhoktr, doer and enjoyer. It cannot be a kartr or bhoktr in dissociation with the mind. Body being acetana means it is inert, not active.
