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Shloka

ज्ञानेनाज्ञानकार्यस्य समूलस्य लयो यदि ।
तिष्ठत्ययं कथं देह इति शङ्कावतो जडान् ।
समाधातुं बाह्यदृष्ट्या प्रारब्धं वदति श्रुतिः ॥ ४६३ ॥

jñānenājñānakāryasya samūlasya layo yadi ;
tiṣṭhatyayaṃ kathaṃ deha iti śaṅkāvato jaḍān ;
samādhātuṃ bāhyadṛṣṭyā prārabdhaṃ vadati śrutiḥ . 463 .

Anvaya

अध्यस्तस्यadhyastasya
For the superimposed thing
सत्त्वम् कुतःsattvam kutaḥ
where is reality?
जनिः कुतःjaniḥ kutaḥ
where is birth?
नाशः कुतःnāśaḥ kutaḥ
where is death?
प्रारब्धम् कुतःprārabdham kutaḥ
where is prārabdham?

Anvaya

असतःasataḥ
For the unreal one
असत्यस्यasatyasya
For the unreal one
अजातस्यajātasya
For the unborn thing

Translation

For those imbeciles who doubt – “how can the body exist when by realisation the effect of nescience along with its root is destroyed” – the scripture postulates prārabdham from an empirical point of view.

Annotation

The postulation of prārabdham does not validate the reality of the body (Jagadguru). Scriptures say that the whole world gets negated in the case of a realised person. On this, one can question as to why the body does not fall off when a person gets realisation. In order to answer such question the scriptures postulate prārabdham and say that the body of a realised person does not fall immediately but will continue till the prārabdham gets exhausted. After the fall of the body the realised person becomes one with Brahman, says the scripture (Ch.Up 6–14–2).

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