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Shloka

अध्यस्तस्य कुतः सत्त्वमसत्त्वस्य कुतो जनिः ।अजातस्य कुतो नाशः प्रारब्धमसतः कुतः ॥ ४६२ ॥

adhyastasya kutaḥ sattvamasattvasya kuto janiḥ ;ajātasya kuto nāśaḥ prārabdhamasataḥ kutaḥ . 462 .

Anvaya

यदाyadā
When
देह–आत्मना स्थितिःdeha–ātmanā sthitiḥ
a person stays in identification with the body
तदाtadā
then
प्रारब्धंprārabdhaṃ
the talk of prārabdha karma
सिद्ध्यतिsiddhyati
can be assumed
देह–आत्म–भावःdeha–ātma–bhāvaḥ
Such identification with the body
न–एवna–eva
never
इष्टःiṣṭaḥ
accepted (for the realised person)
अतःataḥ
Hence
त्यजताम्tyajatām
let it not be done
शरीरस्य अपिśarīrasya api
Even for the body
प्रारब्ध–कल्पनाprārabdha–kalpanā
assumption of prārabdha
भ्रान्तिः एव हिbhrāntiḥ eva hi
is indeed due to nescience

Translation

Where is reality for the superimposed (body–mind–complex) thing? Where is birth for the unreal one and where is death for the unborn? Where is prārabdham for the unreal one?

Annotation

prārabdham is accepted in order to explain the diversity such as gods, humans, lower animals and trees in creation. However, when Brahman is realised and when all else is seen as unreal then all diversity is unreal and prārabdham becomes irrelevant. Scripture which talk of different births due to different karma–s are merely from the worldly point of view (Jagadguru).

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