God to do many thingsbefore it comes to an end; thatin this manner, the force of the fructified karma is of varying strength in the case of different jiwannuktas, it cannot be stopped like the force of a discharged arrow 72 and it must spend itself out through its workings being experienced (bh%ga (s) in one embodied form or another ; that the iman nuktas who don many other corporeal forms remember distinctly all their previous incarnations and should be differentiated from those who are reborn and remember distinctly their previous birth (UJatisrarab); that the state of adiualya, which is entirely free from any possibility of living in the present or in any future body, is reached by a jtamukta only after a complete annihilation of his fructified karta through the experience of its workings (bhbgc; and that the stMithroji 75, referred to in the second chapter of the Bhagavadgita is the joinuta who has realised himself to be Brahman and continues to live in his corporeal form. Mandana's view in this matter exhibits a striking contrast in many respects. In discussing the question of the destruction of Ear ma by the realisation of Brahman (tattuadarsaa, Mandana holds that two views can possibly be put forward :-one view 78 being that Brahmanrealisation brings about the total annihilation of all, Aarmas, the fructified as well as the unfructified, and that it is immediately followed by the falling off of the body (dkhapata) and complete liberation from embodied existence (viddhakaialya); and the other view 77 being thatin some cases, even after realising Brahman, the body in which realisation is achieved does not fall of and persists for some time as a result of a trace of nescience (audya-saskard) persisting in the form of
prairahaha and that this condition is described as liberation in the
1A Se. Bhi. on Br, S6, 3-3-32 .
प्रवृत्तफलस्य तु कर्माशयस्य मुक्तंषोरिव वेगक्षयान्निवृत्तिः ।
Bha. on Brs. sh, 3-3-32
सकृस्प्रवृत्तमेव हि ते फलदानाय कर्माशयमतिवाहयन्तः ।
Bb6. ०n Bra. su, 3-3-3a
'खातन्त्र्येणैव गृहादिव गृहान्तरमन्यं देहं संचरन्तः स्वाधिकार निर्वर्तनाय अपरिमुषितस्मृतय एव देहेन्द्रियप्रकृतिवशित्वान्निर्माय देहान् युगपत् क्रमेण वा अधितिष्ठन्ति । न चैते जातिस्मरा इत्युच्यन्ते । त एवेते' इति स्मृतिप्रसिद्धः ।
S. Bht. on Gita, 2-54 to 1; and on Brast, 4-7-5.
Bra ,Sid., p. 3०, ines 7 t० 20, Part I.
Bra, Sid., P 13०, line 2 to p. 43a, line 5, Part 1.
