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Aparokshanubhuti-35
Verse No 98
“An objection may be raised: ‘Does the scripture speak of karma for the sake of instructing the jñānī?’
The reply: No. The śruti itself declares — ‘When Brahman, the higher and the lower, is realized, then the knots of the heart are cut, all doubts are destroyed, and all karmas are destroyed’ (Muṇḍaka Up. 2.2.8).
The plural word ‘karmāṇi’ (karmas) here is deliberate. It is used not merely to distinguish between two types (sañcita and kriyamāṇa), but to indicate that all three — including prārabdha — are destroyed. If the intent was only two, the śruti would have used the dual form ‘karmani.’
Therefore, it is taught that upon the direct realization of Brahman as the Self, with the breaking of the knot (the false union of consciousness with the inert body-mind), all three types of karma — sañcita, kriyamāṇa, and prārabdha — are annihilated.
Thus, the scripture speaks in this way to reveal to the jñānī that the highest human goal (mokṣa) is indeed freedom from all karmic bondage.”
Verse No 99
“It is refuted: The talk of ‘prārabdha’ continuing for the jñānī is asserted only by the ignorant, who are unacquainted with the true intent of the śruti and misinterpret it due to lack of discrimination. If prārabdha is held to be real, then the non-dual Self is not realized, and two great faults arise:
- Liberation becomes impossible (since duality is affirmed).
- In the absence of liberation, the entire tradition of Vedānta as a means to mokṣa collapses.
Thus not only are these two defects incurred, but it would amount to abandoning Advaita Vedānta altogether, reducing it to dualism by affirming prārabdha as real.
What then should be accepted? That śruti alone which produces true knowledge. Such as: ‘Knowing Him alone, the wise seeker should cultivate prajñā; one should not dwell on many ritualistic words, for that only weakens speech’ (Bṛhadāraṇyaka 4.4.21).
The intent is this: The wise aspirant, desiring to be Brahman, must first know the Self taught in Vedānta through scripture and teacher, and then cultivate direct realization that concludes inquiry. He should not waste effort ruminating over many passages prescribing karma and upāsanā, for that is mere fatigue of speech (vāco-viglāpanam), universally experienced as fruitless.”
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By Aurobind PadiyathVerse No 98
“An objection may be raised: ‘Does the scripture speak of karma for the sake of instructing the jñānī?’
The reply: No. The śruti itself declares — ‘When Brahman, the higher and the lower, is realized, then the knots of the heart are cut, all doubts are destroyed, and all karmas are destroyed’ (Muṇḍaka Up. 2.2.8).
The plural word ‘karmāṇi’ (karmas) here is deliberate. It is used not merely to distinguish between two types (sañcita and kriyamāṇa), but to indicate that all three — including prārabdha — are destroyed. If the intent was only two, the śruti would have used the dual form ‘karmani.’
Therefore, it is taught that upon the direct realization of Brahman as the Self, with the breaking of the knot (the false union of consciousness with the inert body-mind), all three types of karma — sañcita, kriyamāṇa, and prārabdha — are annihilated.
Thus, the scripture speaks in this way to reveal to the jñānī that the highest human goal (mokṣa) is indeed freedom from all karmic bondage.”
Verse No 99
“It is refuted: The talk of ‘prārabdha’ continuing for the jñānī is asserted only by the ignorant, who are unacquainted with the true intent of the śruti and misinterpret it due to lack of discrimination. If prārabdha is held to be real, then the non-dual Self is not realized, and two great faults arise:
- Liberation becomes impossible (since duality is affirmed).
- In the absence of liberation, the entire tradition of Vedānta as a means to mokṣa collapses.
Thus not only are these two defects incurred, but it would amount to abandoning Advaita Vedānta altogether, reducing it to dualism by affirming prārabdha as real.
What then should be accepted? That śruti alone which produces true knowledge. Such as: ‘Knowing Him alone, the wise seeker should cultivate prajñā; one should not dwell on many ritualistic words, for that only weakens speech’ (Bṛhadāraṇyaka 4.4.21).
The intent is this: The wise aspirant, desiring to be Brahman, must first know the Self taught in Vedānta through scripture and teacher, and then cultivate direct realization that concludes inquiry. He should not waste effort ruminating over many passages prescribing karma and upāsanā, for that is mere fatigue of speech (vāco-viglāpanam), universally experienced as fruitless.”