य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह | सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते
ya evaṃ vetti puruṣaṃ prakṛtiṃ ca guṇaiḥ saha . sarvathā vartamāno.api na sa bhūyo.abhijāyate
Wer so den Purusha (die Seele) und die Prakriti (Natur) samt ihren Gunas (Eigenschaften) kennt, wird, wie auch immer er lebt, nicht wiedergeboren.
He who knows thus the Person and Nature along with the alities will not be born again, in whatever way he may live.
Wer die Seele und die Prakriti mit ihren Gunas kennt, befreit sich vom Kreislauf der Geburten und Tode, unabhängig von seinem Verhalten. Dieses unterscheidende Wissen über Geist und Materie lässt ihn erkennen, dass er ewig und unveränderlich ist und alle Veränderungen auf Modifikationen der Prakriti zurückzuführen sind. Die durch dieses Wissen verbrannten Handlungen können keine neuen Körper oder weitere Geburten hervorbringen, ähnlich wie geröstete Samen nicht mehr keimen. Obwohl Prarabdha Karma (das bereits wirkende Karma) den gegenwärtigen Körper aufrechterhält, ist der Weise davon unberührt, da er sich mit Brahman identifiziert hat und über das Körperbewusstsein hinausgewachsen ist.
One who knows the Soul and Nature with its alities? whatever his conduct may be? frees himself from the cycle of births and deaths. Such is the advantage he gains from the discriminative knowledge of Spirit and Matter. He knows that he is eternal and changeless and that all changes are due to the modifications of Nature on account of its alities. The self through ignorance identifies itself with the body and suffers rirth.In whatsoever condition he may be? whether he is engaged in prescribed or forbidden acts (like Indra who killed the Purohita Visvarupa and many Sannyasins)? he is not born again? because the,actions (which are the seeds of rirth)? of one who knows the Spirit and Matter? who has gained the knowledge of the Self? are burnt by the fire of that knowledge. Just as the seeds that are fried in fire do not sprout again? so also the actions burnt in the fire of knowledge cannot produce new bodies or further births. In his case they are Karmabhasa (mere semblance of Karma). They are not effective causes and cannot produce further births. A burnt cloth cannot serve the purpose of the cloth.Those actions which are done with egoism and desire (expectation of fruits) will produce fruits or results. In the case of a wise man? the seeds of evil? viz.? ignorance? egoism? attachment? etc.? are burnt by the fire of knowledge. Therefore he cannot have rirths.The Karmas (Prarabdha) which have already started their operation by producing this present birth do not perish? notwithstanding the dawn of the knowledge of the Self. When an arrow is once sent out from a bow at a mark? it pierces the mark and continues to act till it falls to the ground when the full force with which it was dischared is exhausted. Even so the Prarabdha Karma which has given rise to the body continues to act till the inherent force is fully exhausted? although the sage has attained Selfrealisation through his body. But he is not in the least affected by this? because he has no identification with the body? and as he has identified himelf with Brahman or the Absolute. If a carbuncle or cancer arises in the body on account of Prarabdha Karma? he will not suffer a bit as he has risen above bodyconsciousness? and as he stands as a witness of his body. But a bystander or a spectator wrongly imagines that the liberated sage is also suffering like an ordinary worldly man. This is a serious and sad mistake. From the viewpoint of the liberated sage he has neither body nor Prarabdha Karma.An arrow that is placed ready on the bow but not discharged with force can be withdrawn. Similarly? the Karmas which have not begun to generate their fruits or effects can be neutralised or destroyed by the knowledge of the Self. Therefore it is proper to say that the liberated sage is not born again. He will not take another body when the body through which he attained knowledge perishes. As ignorance? the cause of this body? is destroyed by the knowledge of the Self? birth? the effect of ignorance? is also destroyed. As one takes birth through virtuous and vicious actions? a sage will not take birth as his virtuous and visiouc actions (the whole Sanchita or accumulated Karmas of his previous births) are destroyed by the knowledge of the Self. The Karmas done by him after he has attained Selfrealisation cannot touch him at all as he has neither egoism (agency) nor desires. (Cf.XIII.32)