2026-03-26 04:58:32 by ambuda-bot
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LIBERATION-IN-LIFE
क प्रारब्धानि कर्माणि जीवन्मुक्तिरपि क्क वा ।
व तद्विदेहकैवल्यं निर्विशेषस्य सर्वदा ॥४॥
219
सर्वदा Ever निर्विशेषस्य of the Undifferentiated प्रारब्धानि
'commenced' कर्माणि actions क्व where जीवन्म ुक्ति: libera-
tion-in-life even क्व where वा or तत् that विदेह-
liberation-at-death where ?
4. What are Prârabdha ('commenc-
ed') Karmas, what is even liberation-in-
life, or what is that liberation-at-death, to
the ever Undifferentiated?
[What etc.-The fruits of the 'commenced*
(Prârabdha) actions may be enjoyed only by being
born, and are therefore quite inapplicable to the Self
which ever is and is never born. Cf. note 3 verse 13.
and note 1 verse 18 in Ch. XVIII.
What etc.-Jivanmukti, liberation-in-life, is
the usual Vedântic ideal and the summum bonum. It
is attained when ignorance vanishes. In this state
the adept realizes his identity of being-the undiffer-
entiated existence.
The author refutes here the conception of Jivan-
mukti; for to him liberation-in-life is a contradiction
and is as much a creation of ignorance as bondage.
He denies life itself as well as liberation altogether.
Liberation also presupposes bondage; but the Self is
ever existent, ever unborn, ever free%3B It has never
been born, never been in bondage. The idea of even
क प्रारब्धानि कर्माणि जीवन्मुक्तिरपि क्क वा ।
व तद्विदेहकैवल्यं निर्विशेषस्य सर्वदा ॥४॥
219
सर्वदा Ever निर्विशेषस्य of the Undifferentiated प्रारब्धानि
'commenced' कर्माणि actions क्व where जीवन्म ुक्ति: libera-
tion-in-life even क्व where वा or तत् that विदेह-
liberation-at-death where ?
4. What are Prârabdha ('commenc-
ed') Karmas, what is even liberation-in-
life, or what is that liberation-at-death, to
the ever Undifferentiated?
[What etc.-The fruits of the 'commenced*
(Prârabdha) actions may be enjoyed only by being
born, and are therefore quite inapplicable to the Self
which ever is and is never born. Cf. note 3 verse 13.
and note 1 verse 18 in Ch. XVIII.
What etc.-Jivanmukti, liberation-in-life, is
the usual Vedântic ideal and the summum bonum. It
is attained when ignorance vanishes. In this state
the adept realizes his identity of being-the undiffer-
entiated existence.
The author refutes here the conception of Jivan-
mukti; for to him liberation-in-life is a contradiction
and is as much a creation of ignorance as bondage.
He denies life itself as well as liberation altogether.
Liberation also presupposes bondage; but the Self is
ever existent, ever unborn, ever free%3B It has never
been born, never been in bondage. The idea of even