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300
VIVEKACŪDAMANI
imagination (day-dream), in dream and in dreamless sleep, the unreality of the gross body and of the mind is seen frequently. One lost in continuous uninterrupted imagination of the day-dream, is not conscious of the hardships of rain and sun. For, at that time there is no consciousness of the body. Even if such body-consciousness exists, as there is no attachment to it at that time, it should be understood that in the absence of attachment the object of attachment too does not exist. Thus in dream, another body is created in that experience; he who is attached to it is also another. Always the witness is one only. Hence it has been said: svapne’rthaśūnye srjati svašaktyā bhoktrādiviśvam mana eva sarvam: "In the dream which is devoid of concrete objects, the mind creates by its power all the objects of experience.” In dreamless sleep it is quite clear that there is non-existence (non-functioning) of the body and the mind. Hence it is said that the witness of whatever is present and whatever is absent is eternal and one only.
297 अतोऽभिमानं त्यज मांसपिण्डे
पिण्डाभिमानिन्यपि बुद्धिकल्पिते। कालत्रयाबाध्यमखण्ड
ज्ञात्वा स्वमात्मानमुपैहि शान्तिम् ॥२९७ ॥ ato'bhimānam tyaja māmsapinde
pindābhimaninyapi buddhikalpite kālatrayābādhyam akhandabodham
jñātvā svamātmānam upaihi śāntim II
Hence, give up your identification with this lump of flesh and also with the ego which is attached to it and is imagined by the inteliect. Attain peace realising your ātman which is unlimited cit and which cannot be sublated in any of the three periods of time.
ataḥ māmsapinde: therefore in the lump of flesh as it is not eternal and is subject to change.
piņdābhimāninyapi buddhikalpite: the pratibimba or reflection of the cit in the buddhi.
tyaja ātmabuddhim: give up the sense of the ātman; i.e., do not identify it with the ātman.
If you ask: then who am I? You are the atmā who cannot be sublated in any of the three periods of time, the eternal cit.
