Bhashya
कार्य्यं यदुत्पित्सु तन्निरुणद्धि, अनागतत्वात् ; अतीतं हि इतरत् ।किंच न च विपरीतप्रत्ययो विद्यावत उत्पद्यते, निर्विषयत्वात्—अनवधृतविषयविशेषस्वरूपं हि सामान्यमात्रमाश्रित्य विपरीतप्रत्यय उत्पद्यमान उत्पद्यते, यथा शुक्तिकायां रजतमिति ; स च विषयविशेषावधारणवतो अशेषविपरीतप्रत्ययाशयस्योपमर्दितत्वात् न पूर्ववत्संभवति, शुक्तिकादौ सम्यक्प्रत्ययोत्पत्तौ पुनरदर्शनात् ।कचित्तु विद्यायाः पूर्वोत्पन्नविपरीतप्रत्ययजनितसंस्कारेभ्यो विपरीतप्रत्ययावभासाः स्मृतयो जायमाना विपरीतप्रत्ययभ्रान्तिम् अकस्मात् कुर्वन्ति—यथा विज्ञातदिग्विभागस्याप्यकस्माद्दिग्वपर्ययविभ्रमः ।सम्यग्ज्ञानवतोऽपि चेत् पूर्ववद्विपरीतप्रत्यय उत्पद्यते, सम्यग्ज्ञानेऽप्यविस्त्रम्भाच्छास्त्रार्थविज्ञानादौ प्रवृत्तिरसमञ्जसा स्यात् , सर्वे च प्रमाणमप्रमाणं संपद्येत, प्रमाणाप्रमाणयोर्विशेषानुपपत्तेः ।एतेन सम्यग्ज्ञानानन्तरमेव शरीरपाताभावः कस्मादित्येतत्परिहृतम् ।ज्ञानोत्पत्तेः प्राक् ऊर्ध्वं तत्कालजन्मान्तरसंचितानां च कर्मणामप्रवृत्तफलानां विनाशः सिद्धो भवति फलप्राप्तिविघ्ननिषेधश्रुतेरेव ; ‘क्षीयन्ते चास्य कर्माणि’ ‘तस्य तावदेव चिरम्’ ‘सर्वे पाप्मानः प्रदूयन्ते’ ‘तं विदित्वा न लिप्यते कर्मणा पापकेन’ ‘एतमु हैवैते नतरतः' 'नैनं कृताकृते तपतः' 'एत५ ह वाव न तपति' 'न बिभेति कुतश्चन' इत्यादिश्रुतिभ्यश्च ; 'ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते' इत्यादिस्मृतिभ्यश्च ॥
In plain words
Furthermore, knowledge arrests any impending effect before it can arise, because it has not yet manifested; past karma, on the other hand, is already spent. Moreover, erroneous perception never arises in one who possesses true knowledge, because its objective basis is gone. False perception requires an unascerned object and fastens onto mere generality—like mistaking a shell for silver. But in a wise person whose subconscious roots of error have been completely crushed, such an illusion is impossible. Once true knowledge arises regarding shells and the like, error never returns. Occasionally, however, lingering mental impressions left by past ignorance may throw up fleeting memories that momentarily simulate error—just as someone who perfectly knows the cardinal directions may still experience a momentary confusion of direction. If an actual illusion could befall a wise person just as before, then trust in scriptural knowledge would be destroyed, and valid knowledge could no longer be distinguished from invalid error, rendering all proof meaningless. This explains why the physical body does not drop off the very second enlightenment occurs. Both prior to and following the dawn of knowledge, the total destruction of unmanifested karma accumulated across past and present lives is firmly established by Vedic declarations that prohibit any obstacle to liberation: 'His karmas are destroyed', 'His delay lasts only until he is freed from the body', 'All sins are burned away', 'Knowing Him, one is untouched by evil', 'These two do not cross this', 'Done and undone do not afflict him', 'This one is never scorched', 'He fears nothing from any quarter'—and likewise by traditional texts such as: 'The fire of knowledge reduces all karma to ashes.'
Close to the Sanskrit
Moreover, the effect which is about to arise it restrains, because of its not having come yet; for the other has passed. Furthermore, a contrary cognition does not arise for a person of knowledge, because of being devoid of an object—for an erroneous cognition arising by taking shelter of mere generality without the specific nature of the object being ascertained, like silver in a shell, that, because the repository of all contrary cognitions of one who has ascertainment of specific objects has been crushed, is not possible as before, since upon the arising of correct cognition in shells and the like it is not seen again. However, in some cases, appearances of contrary cognitions arising from impressions produced by previously arisen contrary cognitions of knowledge suddenly create the delusion of contrary cognition—like the delusion of the reversal of directions suddenly even for one who has known the divisions of directions. If a contrary cognition were to arise like before even for one of correct knowledge, pursuit in scriptural knowledge and the like would be absurd due to lack of trust even in correct knowledge, and all valid knowledge would become invalid, due to the impossibility of distinction between valid and invalid knowledge. By this, why there is no falling of the body immediately after correct knowledge has been refuted. Before and after the arising of knowledge, the destruction of karmas whose fruits have not yet begun to operate, accumulated at that time and in other births, is established precisely from the shruti text prohibiting obstacles to the attainment of the fruit: 'His karmas are destroyed', 'For him there is delay only so long', 'All sins are burned away', 'Having known Him he is not tainted by sinful action', 'These two do not cross this', 'Done and undone do not scorch him', 'Verily this one does not scorch', 'He fears not from anywhere', and from such shruti texts; and from smriti texts such as 'The fire of knowledge burns all actions to ashes'.