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Shloka

प्रारब्धं सिध्यति तदा यदा देहात्मना स्थितिः ।
देहात्मभावो नैवेष्टः प्रारब्धं त्यज्यतामतः ।
शरीरस्यापि प्रारब्धकल्पना भ्रान्तिरेव हि ॥ ४६१ ॥

prārabdhaṃ sidhyati tadā yadā dehātmanā sthitiḥ ;
dehātmabhāvo naiveṣṭaḥ prārabdhaṃ tyajyatāmataḥ ;
śarīrasyāpi prārabdhakalpanā bhrāntireva hi . 461 .

Anvaya

अजःajaḥ
Originless
नित्यःnityaḥ
eternal
इति ब्रूतेiti brūte
so says
श्रुतिःśrutiḥ
the scripture
एषा तुeṣā tu
but this (scripture)
अमोघ–वाक्amogha–vāk
unfailing in its word
तिष्ठतःtiṣṭhataḥ
For the person staying
तद्–आत्मनाtad–ātmanā
in that form
अस्यasya
for this person
कुतःkutaḥ
where is
प्रारब्ध–कल्पनाprārabdha–kalpanā
the attribution of prārabdham

Translation

The prārabdha karma can be assumed (or accepted) in the case of a person staying in identification with the body. Such talk of identification is not accepted in the case of a realised person. Hence let it not be talked of. The assumption of prārabdha is indeed due to nescience even for the body.

Annotation

A realised person is one with Brahman and hence there is no prārabdha karma. On proper enquiry it will be seen that prārabdha is fictitious even in the case of body, as the body is a mere superimposition (Jagadguru).

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