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VIVEKACHUDAMANI
197
only by the actual experience of its fruit; while the actions previously accumulated and those yet to come are destroyed by the fire of perfect knowledge. But none of the three at all affects those who realising their identity with Brahman are always living absorbed in that idea. They are verily the transcendent Brahman.
[ 'The Prárabdha &c.—The argument in the Srutis in support of Pràrabdha being binding on even the Jnâni (as set forth in the first half of this Sloka as well as in Slokas 445 and 451-2) is only a tentative recapitulation (Anuvada ) of the popular view. Strictly speaking, the Jnani himself is not even aware of its existence. The truth about it is given in the last half of this Sloka and in Sloka 463, and reasons for this view are set forth in Slokas 454 and following. We may add in passing that we have here the boldest pronouncement on the exalted status of a man of realisation, who is affected by, nothing whatsoever in creation. ),
उपाधितादात्म्यविहीनकेवल
ब्रह्मात्मनैवात्मनि तिष्ठतो मुनेः। प्रारब्धसद्भावकंथा न युक्ता
FIARTERT Ua Hua: 1184801
454. For the sage who lives in his own Self as the Brahman, the One without a second, devoid of identification with the limiting adjuncts, the question of the existence of Prârabdha work is
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