291. That in which there is this reflection of the universe, as of a city in a mirror – that Brahman art thou; knowing this thou wilt
attain the consummation of thy life.
292. That which is real and one’s own primeval Essence, that Knowledge and Bliss Absolute, the One without a second, which is
beyond form and activity – attaining That one should cease to identify oneself with one’s false bodies, like an actor giving up his
assumed mask.
293. This objective universe is absolutely unreal; neither is egoism a reality, for it is observed to be momentary. How can the
perception, “I know all”, be true of egoism etc., which are momentary ?
294. But the real ‘I” is that which witnesses the ego and the rest. It exists always, even in the state of profound sleep. The Shruti
itself says, “It is birthless, eternal”, etc. Therefore the Paramatman is different from the gross and subtle bodies.
295. The knower of all changes in things subject to change should necessarily be eternal and changeless. The unreality of the gross
and subtle bodies is again and again clearly observed in imagination, dream and profound sleep.
296. Therefore give up the identification with this lump of flesh, the gross body, as well as with the ego or the subtle body, which are
both imagined by the Buddhi. Realising thy own Self, which is Knowledge Absolute and not to be denied in the past, present or
future, attain to Peace.
297. Cease to identify thyself with the family, lineage, name, form and the order of life, which pertain to the body that is like a rotten
corpse (to a man of realisation). Similarly, giving up ideas of agency and so forth, which are attributes of the subtle body, be the
Essence of Bliss Absolute.
298. Other obstacles are also observed to exist for men, which lead to transmigration. The root of them, for the above reasons, is
the first modification of Nescience called egoism.
299. So long as one has any relation to this wicked ego, there should not be the least talk about Liberation, which is unique.
300. Freed from the clutches of egoism, as the moon from those of Rahu, man attains to his real nature, and becomes pure, infinite,
ever blissful and self-luminous.
Adi Sankaracharya’s
VIVEKACHUDAMANI [2]
Translated by Swami Madhavananda
Published by Advaita Ashram, Kolkatta
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301. That which has been created by the Buddhi extremely deluded by Nescience, and which is perceived in this body as “I am
such and such” – when that egoism is totally destroyed, one attains an unobstructed identity with Brahman.
302. The treasure of the Bliss of Brahman is coiled round by the mighty and dreadful serpent of egoism, and guarded for its own use
by means of its three fierce hoods consisting of the three Gunas. Only the wise man, destroying it by severing its three hoods with
the great sword of realisation in accordance with the teachings of the Shrutis, can enjoy this treasure which confers bliss.
303. As long as there is a trace of poisoning left in the body, how can one hope for recovery ? Similar is the effect of egoism on the
Yogi’s Liberation.
304. Through the complete cessation of egoism, through the stoppage of the diverse mental waves due to it, and through the
discrimination of the inner Reality, one realises that Reality as “I am This”.
305. Give up immediately thy identification with egoism, the agent, which is by its nature a modification, is endued with a reflection
of the Self, and diverts one from being established in the Self – identifying thyself with which thou hast come by this relative
existence, full of the miseries of birth, decay and death, though thou art the Witness, the Essence of Knowledge and Bliss
Absolute.
306. But for thy identification with that egoism there can never be any transmigration for thee who art immutable and eternally the
same, the Knowledge Absolute, omnipresent, the Bliss Absolute, and of untarnished glory.
