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VIVEKACŪDĀMAŅI
243
Therefore, for one who desires release (mokşa) which is the realisation of permanent incomparable bliss, untained by grief, there is no way for liberation from the bonds of samsāra apart from understanding one's own real nature, i.e., as one essentially is.
225
ye
Having thus determined the nature of what is designated as 'Thou' Tvam as the witness of three states of consciousness, as distinct from the five kośas and as unattached, the guru proceeds to determine the nature of what is designated by 'That' Tat and to explain at length in the traditional method the identity between the two which is the main thesis of all the Upanişads. To this end, he makes the following introduction.
ब्रह्माभिन्नत्वविज्ञानं भवमोक्षस्य कारणम्।
येनाद्वितीयमानन्दं ब्रह्म संपद्यते बुधः ॥२२५ ॥ brahinābhinnatvavijñānam bhavamokşasya kāraṇami yenādvitiyamānandam brahma sampadyate budhaḥ 11
The realisation of one's non-difference from Brahman is the cause for liberation from samsāra. By that the wise man attains (becomes) Brahman which is without a second and is supreme bliss.
brahmābhinnatvavijñānam: direct intuition of the truth 'I am Brahman'.
bhavamokşasya: of liberation from samsāra.
kāraṇam: by that realisation the wise man attains or becomes Brahman without a second, without difference, and blissful. Vide the śrutis: brahmavidāpnoti param (Taitt.), brahmavid brahmaiva bhavati (Praśna). The knower of Brahman (he who has immediate knowledge, aparoksa jñāna of Brahman) attains the Supreme. The knower of Brahman is Brahman only. In accordance with the śruti: asato mā sad gamaya, mộtyurvā asat, sad amstam, mrtyormā amrtam gamaya, amytam mā kuru ityevaitadāḥ (Byh.). "Lead me from non-being to being; death is non-being; being is immortality; lead me from death to immortality, make me immortal; being Brahman itself is liberatitn."
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226 To the one who doubts how liberation from samsāra can arise from being Brahman, it is replied:
