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VIVEKACODAMANI
437
asattvasya: of what does not have sattva, i.e., existence, i.e., of what is non-existent.
kutah: How or whence: intended to negate.
ajātasya nāśaḥ kutaḥ: Whence is destruction of the unborn? That too is not.
Prārabdha is accepted for origination (or birth); otherwise the differences of devas, creatures and men cannot be produced. When it has been determined that everything other than Brahman is mithyā, then there can be no operation of karma with reference to what is the product of super-imposition due to ajñāna like a shell-silver. The śruti like sthanumanye 'nusaryanti yathākarma yathaşrutam (Katha.): "Others attain sub-human forms according to their karmas and upāsanās,” should be considered to have been stated only from a vyāvahārika point of view.
463 Now is stated the meaning of the śruti: tasya tāvadeva ciram yāvanna vimokşye atha sampatsye: "For him there is delay only so long as he is not delivered (from the body); then he will become one with Brahman."
ज्ञानेनाज्ञानकार्यस्य समूलस्य लयो यदि । तिष्ठत्ययं कथं देह इति शङ्कावतो जडान् ।
समाधातुं बाह्यदृष्ट्या प्रारब्धं वदति श्रुतिः ॥४६३ ॥ jñānenājñānakaryasya samülasya layo yadi tişthatyayam katham deha iti sankāvato jadan 11 samadhātum bāhyadsstyā prārabdham vadati śrutiḥ 11
In reply to the fools who asked if whatever is the result of ajñāna is liquidated along with its root by jñāna, then how does the body live, the śruti speaks of prārabdha from an empirical point of view.
ajñānakaryasya: of the universe beginning with the sky etc., to whatever begins with ahamkāra and ends with the body; of whatever is caused by the mind.
samülasya: müla here is ajñāna; associated with it. jñānena: by realisation of Brahman.
yadi layaḥ: if there is annulment, cancellation.
ayam dehaḥ: this body made of five elements. There may be doubt about how it remains.
