Chapter – 46 – Viveka Choodamani - 451 – 460
Preceptor speaks “I shall describe how did
the Prarabdha Karma work in the Jeeva. As I have described earlier, the arrow released
to hit the object cannot be annulled or get back, in the same manner, all those
Karma performed before achieving the knowledge of Athman follows as Prarabdha
Karma of the Athmajjani, even after attaining the wisdom, like the arrow
released to kill the prey, assuming as Vyaghra/leopard, hits the Jackal. The
hunter came to know about it after releasing the arrow, but that knowledge won’t
keep the Jackal free from the shot of the arrow. Therefore, even the Athmajjani
also not free from the Prarabdhakarma. The Karma gets annulled by experiencing
the same, but the highest of piousness achieved during the process of the
Athmajjana is the Jjani get rid of Sanchitha and Agami Karma, with the
contemplation and meditation upon the Bhramam. Jjani immerses in the Bhramathmaikhya
Anubhoothi/union with the supreme Bhramam and remain Nirgunabhramam/free from
attributes, remains free from all those Sanchitha, Agami, and Prarabhdhakarma.
Oh! Mune, the Mahatmas who constantly engage in meditation and austerities,
get freed from the Upadhi/deeds of Karma, Gnenendhriyas, and achieves union
with the Bhramam, get released from the Prarabdhakarma as well. The deeds
performed in the Jagrathavastha/awakening state, remain the same as in the Sushupthi/deep
sleep to the Jjani. The Athmajjani get rid of interest in worldly matters, body
and I’ consciousness, do not take pride in the body or possession, remain
Bhramaswaroopa. They do not have the Prapanchabodha/Prapanchanubhoothi while in
the Jagrathavastha/awakening, and moreover, the Prapanchabodha/consciousness of
Prakrithi and Jagrathavastha/awakening is the same as the Sushupthi/sleep for them, they
are vigilant in the state of Athmabodha and Athmarathi. Bhramajjani does not make
any effort to demonstrate ‘The Jagath is Sathyam’ or will not prove it, or take
pleasure in it because the eternal truth is the Jagath/Prakrithi and its
living and non-living things have impermanent nature, it constantly undergoes
transformation and ruin. If the Athmajjani continues to take pleasure in the impermanent
nature of Prapancha, then it is visible that he has not achieved the core
spirit of Bhramanandham. Bhramajjani perceives the all-pervasive Paramthma Parambhramam,
and Oneness-in all, like the visions and matters obtained in the
Swapnavastha/dream has fleeting nature. If the matter does not exist, then the
aftereffects of rejection or acceptance of it do not make any difference at
all. The Bhramamjjani consider those Prapanchavasthu/material matters, richness,
wealth, money, people, fame, possession, etc. as visions/Dhrishya and matters of
Swapnavastha/dream, therefore the rejection and acceptance of the same do not
make any difference in them. The human body achieved from the unfinished
desires is bound by the Prarabdha Karma, but the Athman is free from the
Karma. Athman is Anandhi/primordial, Anantha /eternal, and free from Karma,
therefore the Prarabdhakarma of the Jeeva does not affect the Athman in anyhow,
Athmajjani undertakes austerities, vows, penances, contemplates upon that Athman
which is free from Karma and miseries and engages in the ‘Athmarathi’ remain
free from the PrarabdhaKarma as well. Shruthi affirms that the Athman is free
from birth or death, Shashvatha/eternal, changeless. The Athmajjani remain that
supreme Athman and get freed from Prarabdhakarma or Prapancha. The ignorant Jeeva
who is drenched in worldly matters and bondage, takes pride in the ‘Body’, and mistaken
it as ‘Athman, and continues to perform the deeds to satisfy the senses, get fastened
by the Prarabdhakarma and eventually undergoes constant sufferings and miseries
of the worldly existence. The Athmajjani assumes ‘Aham Bhramamsmi’ remain
supreme Bhramam gets freed from the Prarabdhakarma, do not take pleasure in the
material matters or Prapancha, therefore the Prarabdhakarma is the fruit of
ignorant Jeeva drenched in Kama, Krodha, Lobha, Madha, Moha, and Mathshcharya,
and it is not for Athmajjani. In fact, the human body is perishable nature, undergoes
constant transformation, aging, illnesses, and death, therefore the
Prarabdhakarma fastened by the Jeeva has a fleeting nature too. If the Jeeva attains
union with the Athman/Parambhrama Paramathma, where is the Prarabdhakarma?”
Vyaghra Budhdhya Vinirmuktho Bana:
Pashchaththu Gomathau | Na Thishtathi Cchinaththyeva Lakshyam Vegena Nirbharam ||
Prarabdham Balavaththaram Khalu Vidham Bhogena
Thasya Kshaya: | Samyak Jjana Huthashanena Vilaya: Prak
Sanchithagaminam |Bhramathmaikhyamavekshya Thanmayathaya
Ye Sarvadha Samsthitha | Sthesham
Thath Thrithayam Na Hi Kvachidhapi
Bhramaiva The Nirgunam ||
Upadhithadhathmya Viheena
Kevala Bhramathma Naivathmani Thishtatho Mune: | Prarabdha
Sadhbhavakatha Na Yuktha Swapnarththa Sambandha Kadheva
Jagratha: ||
Na Hi Prabudhdha: Prathibhasa Dhehe | Dhehopa Yoginyapi Cha
Prapanche | Karothyahantham Mamathamidhantham | Kinthu Swayam Thishtathi
Jagarena||
Na Thasya
Mithyarththa Samarththaneccha | Na Samgraha Sthajjagathoapi Dhrishta: |
Thathranu Vriththiryadhi Chenmrisharththe | Na NidhrayaMuktha Itheeshyathe
Dhruvam ||
Thvadh Pare Bhramani Varththamana: | Sadhathmana Thishtathi Nanyadheekshathe |
Smrithiryadha Swapnari Lokitharththe |
Thadha Vidha: Prashana Mochanadhau ||
Karmana Nirmitho Dheha: Prarabdham
Thasya Kallyatham | Nanadherathmano
Yuktham Naivathma Karmanirmmitha: ||
Ajonithya:
Shashvatha Ithibhroothe Shruthiramoghavak | Thadhathmana
Thishtathoasya Kutha: Prarabdha Kalpana ||
Prarabdham Sidhyathi Thadha Yadha Dhehathmana
Sthithi: | DhehathmaBhavo Naiveshta:
Prarabdham Thyajathamatha: ||
Shareerasyapi Prarabdha Kalpana
Bhranthireva Hi | Adhyasthasya
Kutha: Saththvamasathyasya Kutho Jani: | Ajathasya Kutho Nasha:
Prarabdhamasatha: Kutha: ?
