Jivanmukta doesn't have
sañcitakarma or āgāmikarma since his tripuṭi is eliminated. But his prārabdha
karma remains as long as his body falls. Now coming to my doubt. The text
tatvabodha ascertain that his karmaphala will get transferred to good people.
But how a jñānī's karma has a fruit as his he is has no kartr̥tvābhimānah.
That is a very valid doubt.
and every vedanti has to face this, at some point.
the doubt arises because of the iidentification with the karma.
therefore it should be understood properly.
1. there is no karma, from the standpoint of the ultimate truth, Sefl.
therefore there can be no association with it, before, during and
after (B-D-A) the knowledge. this association with it B-D-A is because of
ignorance. and if it exists the knowledge has not ripen. this from the
stand point of the Truth.
2. from the standpoint of the non-realized :). the karma exists until
the identification with the body-sense organ complex exists. just
because i know the rules of the traffic or for that matter dont know
or dont care i cannot be relieved of the traffic rules.
the knowledge destroys all the karmas (gnana-agni sarvakarmaani
basmasat kurute) there is no doubt about that. and there as you
rightly understood, the prarabdha is accepted, for holding the body as
holding to the body.this we call lesha-avidya (small ignorance) or
iswara-prerita (guided by iswara).
But the reality, when the gnani reacts (!) to the world it is accepted
to in "badha-samanadhikaranya", and therefore he cannot have any idea
of reality in it, and therefore it cannot be producing any karma, and
that is why, the shruti says he is free from the defects of punya and
papa from the action "vidhi-nisheda para" beyond the injuctions of the
do and donts of the shruti.
Now, if during the period of prarabdha karma i do some activity, and
no one can resist the activity, which takes place. then this is a
karma and has to produce the result. and in the iswaras mainframe all
the identity of this jiva is deleted, but still this jiva as a single
node still exists, and there in this jiva as a temporary memory, the
karmas has to be registered. the karmas cannot exists without
producing the result, and there is no birth for the jnani, were will
it go. so, we logically answer, it will go to the others, for
producing the results. this karma will be split after the deha viyoga
of the gnani by the iswara.
नासीदस्ति भविष्यति---> Avidyalesha -> if it is not accepted then the
whole vyavahara of the jnani cannot be explained,. that is why i gave
an option of accepting the iswara prerita. remember Vidyaranya
bhagavans three prarabdhas ones own, others and iswaras. these are to
logically explain the existence of the body, otherwise, there is
nothing for the gnani from his view is what is said as nasit ...
the doubt arises because of the iidentification with the karma.
therefore it should be understood properly.
1. there is no karma, from the standpoint of the ultimate truth, Sefl.
therefore there can be no association with it, before, during and
after (B-D-A) the knowledge. this association with it B-D-A is because of
ignorance. and if it exists the knowledge has not ripen. this from the
stand point of the Truth.
2. from the standpoint of the non-realized :). the karma exists until
the identification with the body-sense organ complex exists. just
because i know the rules of the traffic or for that matter dont know
or dont care i cannot be relieved of the traffic rules.
the knowledge destroys all the karmas (gnana-agni sarvakarmaani
basmasat kurute) there is no doubt about that. and there as you
rightly understood, the prarabdha is accepted, for holding the body as
holding to the body.this we call lesha-avidya (small ignorance) or
iswara-prerita (guided by iswara).
But the reality, when the gnani reacts (!) to the world it is accepted
to in "badha-samanadhikaranya", and therefore he cannot have any idea
of reality in it, and therefore it cannot be producing any karma, and
that is why, the shruti says he is free from the defects of punya and
papa from the action "vidhi-nisheda para" beyond the injuctions of the
do and donts of the shruti.
Now, if during the period of prarabdha karma i do some activity, and
no one can resist the activity, which takes place. then this is a
karma and has to produce the result. and in the iswaras mainframe all
the identity of this jiva is deleted, but still this jiva as a single
node still exists, and there in this jiva as a temporary memory, the
karmas has to be registered. the karmas cannot exists without
producing the result, and there is no birth for the jnani, were will
it go. so, we logically answer, it will go to the others, for
producing the results. this karma will be split after the deha viyoga
of the gnani by the iswara.
नासीदस्ति भविष्यति---> Avidyalesha -> if it is not accepted then the
whole vyavahara of the jnani cannot be explained,. that is why i gave
an option of accepting the iswara prerita. remember Vidyaranya
bhagavans three prarabdhas ones own, others and iswaras. these are to
logically explain the existence of the body, otherwise, there is
nothing for the gnani from his view is what is said as nasit ...
you asked (about the karma)
, the Shastra says (some excuse for its existence). in reality, see answer 1.
