Section 2 101
आत्मज्ञान के बाद प्रारब्ध की स्थिति | The state of prarabdha after Self-Knowledge
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Summary (in English)
These slokas from Vivekachudamani delve into the intricate relationship between prārabdha karma (destiny) and self-realization. The text explains that even after attaining self-knowledge, the body still experiences prārabdha, or initial karma, just as an arrow continues its course until it reaches its target. However, the real Self (ātman) is not affected by these karmic influences as it remains unattached and beyond the limitations of time, space, and actions. Through realization of one's identity as Brahman, accumulated karmas (sañcita) are dissolved, akin to how dreams dissolve upon awakening. The wise, when liberated, view the world and its illusions with detachment, similar to perceiving dreams without attachment after waking up. This imparts that the state of knowing Brahman transcends the cycles of karma and perceived reality.
सारांश
ये श्लोक विवेकचूडामणि से हैं, वे प्रारब्ध कर्म (भाग्य) और आत्म-साक्षात्कार के बीच की जटिल संम्बन्ध को स्पष्ट करते हैं। पाठ ये समझाता है कि आत्म-ज्ञान प्राप्ति के बाद भी शरीर प्रारब्ध कर्म, या प्रारंभिक कर्म का अनुभव करता है, जैसे एक बाण अपनी दिशा में आगे बढ़ता है जब तक कि वह अपने लक्ष्य तक न पहुँच जाए। हालांकि, सच्चा आत्मा (आत्मा) इन कर्मिक प्रभावों से अप्रभावित रहता है क्योंकि वह समय, स्थान और कार्यों की सीमाओं से परे है। ब्रह्मा के रूप में अपनी पहचान की प्राप्ति के माध्यम से, संचित कर्म (आकृत) नष्ट हो जाते हैं, जैसे कि जागते ही स्वप्न समाप्त हो जाता है। ज्ञानी, जब मुक्त होते हैं, संसार और इसके भ्रमों को उदासीन भाव से देखते हैं, जैसे जागने के बाद स्वप्न को बिना आसक्ति के देखना। इसका अर्थ यह है कि ब्रह्मा के ज्ञान की अवस्था पुर्नजन्म और माया के चक्रों से परे होती है।
Important Concepts (महत्वपूर्ण अवधारणाएँ)
- prārabdha karma (प्रारब्ध कर्म)
- ātman (आत्मा)
- brahman (ब्रह्म)
- sañcita karma (संचित कर्म)
- asaṅga (असंग)
- jñāna (ज्ञान)
Topics
- The relationship between self-realization and karmic experiences.
- The nature of prārabdha karma in enlightened beings.
- The dissolution of sañcita karma upon self-realization.
- The concept of detachment and its role in spiritual freedom.
Categories (वर्गीकरण)
- Teaching a method
- Philosophical discourse on fate and free will
- Explanation of spiritual liberation
- Vedantic understanding of karma and reality
S-V-O Tuples or Propositions as Text
| Subject | Verb | Object |
|---|---|---|
| The wise | experience | prārabdha karma |
| Self-realization | dissolves | sañcita karma |
| The ātman | remains | unattached |
| Knowledge | does not erase | commenced karma |
| Awakened individuals | detach | from prārabdha |
| Scriptural teachings | guide | toward self-realization |
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Slokas & Translations
Sloka 445
निदिध्यासनशीलस्य बाह्यप्रत्यय ईक्ष्यते । ब्रवीति श्रुतिरेतस्य प्रारब्धं फलदर्शनात् ॥ ४४५ ॥
Translation: For one who is engaged in meditation, external awareness is noted. The scripture declares that this is due to prārabdha karma, as evidenced by the visible results.
Sloka 446
सुखाद्यनुभवो यावत्तावत्प्रारब्धमिष्यते । फलोदयः क्रियापूर्वो निष्क्रियो न हि कुत्रचित् ॥ ४४६ ॥
Translation: As long as the experience of pleasure and such exists, prārabdha karma is accepted; the fruition of deeds is never without action anywhere.
Sloka 447
अहं ब्रह्मेति विज्ञानात्कल्पकोटिशतार्जितम् । सञ्चितं विलयं याति प्रबोधात्स्वप्नकर्मवत् ॥ ४४७ ॥
Translation: Upon realization of "I am Brahman," the karmas accumulated over countless aeons dissolve, just as actions in a dream dissolve upon awakening.
Sloka 448
यत्कृतं स्वप्नवेलायां पुण्यं वा पापमुल्बणम् । सुप्तोत्थितस्य किं तत्स्यात्स्वर्गाय नरकाय वा ॥ ४४८ ॥
Translation: What is done during the dream state, whether good or grievous sin, how does it matter to one who has awakened, for heaven or hell?
Sloka 449
स्वमसङ्गमुदासीनं परिज्ञाय नभो यथा। न श्लिष्यति च यत्किंचित्कदाचिद्भाविकर्मभिः ॥ ४४९ ॥
Translation: Just as the sky remains unattached and indifferent, never clinging to anything through future actions.
Sloka 450
न नभो घटयोगेन सुरागन्धेन लिप्यते । तथात्मोपाधियोगेन तद्धर्मैर्नैव लिप्यते ॥ ४५ ॥
Translation: Just as the sky is not tainted by association with a pot or fragrance, similarly, the soul is not tainted by its association with material adjuncts and their qualities.
Sloka 451
ज्ञानोदयात्पुरारब्धं कर्मज्ञानान्न नश्यति । अदत्वा स्वफलं लक्ष्यमुद्दिश्योत्सृष्टबाणवत् ॥ ४५१ ॥
Translation: The karma that has already begun does not get destroyed by knowledge until it yields its results, like an arrow released aiming at its target.
Sloka 452
व्याघ्रबुद्ध्या विनिर्मुक्तो बाणः पश्चात्तु गोमतौ । न तिष्ठति छिनत्येव लक्ष्यं वेगेन निर्भरम् ॥ ४५२ ॥
Translation: A released arrow, like a tiger, swiftly and forcefully cuts through the target without stopping once it is released.
Sloka 453
प्राब्धं बलवत्तरं खलु विदां भोगेन तस्य क्षयः सम्यग्ज्ञानहुताशनेन विलयः प्राक्षंचितागामिनाम् । ब्रह्मात्मैक्यमवेक्ष्य तन्मायातया ये सर्वदा संस्थिताः तेषां तत्त्रितयं नहि क्वचिदपि ब्रह्मैव ते निर्गुणम् ॥ ४५३ ॥
Translation: The wise, by experiencing, exhaust the strong prarabdha karma; the accumulated and future karmas dissolve in the fire of true knowledge. For those who constantly abide in the unity of Brahman and Atman, these three karmas do not exist; they are indeed Brahman without qualities.
Sloka 454
उपाधितादात्म्यविहीनकेवल ब्रह्मात्मनैवात्मनि तिष्ठतो मुनेः । प्रारब्धसद्भावकथा न युक्ता स्वप्नार्थसंबन्धकथेव जाग्रतः ॥ ४५४ ॥
Translation: For the sage who abides in the Self, devoid of association with any imposed identities, the idea of prārabdha (destiny) is as irrelevant as dream objects to a wakeful person.
Sloka 455
न हि प्रबुद्धः प्रतिभासदेहे देहोपयोगिन्यपि च प्रपञ्चे । करोत्यहन्तां ममतानिदन्तां किन्तु स्वयं तिष्ठति जागरेण ॥ ४५५ ॥
Translation: The awakened soul does not identify with the illusory body or the phenomenal world, and stands firmly in awareness without ego or attachment.
Sloka 456
न तस्य मिथ्यार्थसमर्थनेच्छा न संग्रहस्तज्जगतोऽपि दृष्टः । तत्रानुवृत्तिर्यदि चेन्मृषार्थे न निद्रया मुक्त इतीष्यते ध्रुवम् ॥ ४५६ ॥
Translation: He has no desire to support false meanings; no attachment to the world is seen. If involved thus in falsehood, surely he is not free from sleep.
Sloka 457
तद्वत्परे ब्रह्मणि वर्तमानः सदात्मना तिष्ठति नान्यदीक्षते । स्मृतिर्यथा स्वप्नविलोकितार्थे तथा विदः प्राशनमोचनादौ ॥ ४५७ ॥
Translation: Just as one recalls a dream upon waking, so does the wise remain focused on the Supreme Brahman, without seeing anything else, even during worldly activities.
Sloka 458
कर्मणा निर्मितो देहः प्रारब्धं तस्य कल्प्यताम्। नानादेरात्मनो युक्तं नैवात्मा कर्मनिर्मितः ॥ ४५८ ॥
Translation: The body is formed by karma and its destiny should be considered accordingly. The self, beginningless, is not formed by karma.
Sloka 459
अजो नित्यः शाश्वत इति ब्रूते श्रुतिरमोघवाक् । तदात्मना तिष्ठतोऽस्य कुतः प्रारब्धकल्पना ॥ ४५९ ॥
Translation: The infallible words of the Śruti declare the self to be unborn, eternal, and everlasting; thus, for the one established in that self, where is the concept of prārabdha (karma)?
Sloka 460
प्रारब्धं सिध्यति तदा यदा देहात्मना स्थितिः । देहात्मभावो नैवेष्टः प्रारब्धं त्यज्यतामतः ॥ ४६० ॥
Translation: Destiny is fulfilled when there is identification with the body; since the body-identified state is not desired, give up destiny (i.e., shedding attachment thereto).
Sloka 461
शरीरस्यापि प्रारब्धकल्पना भ्रान्तिरेव हि । अध्यस्तस्य कुतः सत्त्वमसत्यस्य कुतो जनिः अजातस्य कुतो नाशः प्रारब्धमसतः कुतः ॥ ४६१ ॥
Translation: Even the notion of predestined actions for the body is a delusion. How can there be existence for what is superimposed, birth for the unreal, destruction for the unborn, and predestined karma for the non-existent?
Sloka 462
ज्ञानेनाज्ञानकार्यस्य समूलस्य लयो यदि । तिष्ठत्ययं कथं देह इति शङ्कावतो जडान् ॥ ४६२ ॥
Translation: If ignorance along with its roots is dissolved by knowledge, how does this body persist, a question raised by the ignorant.
Sloka 463
समाधातुं बाह्यदृष्ट्या प्रारब्धं वदति श्रुतिः । न तु देहादिसत्यत्वबोधनाय विपश्चिताम् ॥ ४६३ ॥
Translation: The scriptures speak of karma being fulfilled in an external sense, not to establish the reality of the body or others for the wise.