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·उपदेशसाहस्री
गद्यपद्यभागद्वयम्
A THOUSAND TEACHINGS“
IN TWO PARTS-PROSE AND POETRY
OF SRI SANKARACHARYA
TRANSLATED INTO ENGLISH WITH EXPLANATORY NOTES
BY
SWAMI JAGADANANDA
SRI RAMAKRISHNA MATH
MYLAPORE, MADRAS
INDIA
1961

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·FACTALFI Upadeshasahasri winiet gyorisnankara...se great Teacher is translated into English with explanatory footnotes which will be found useful by readers while going through the book. References to Upanishats, the Vedanta Aphorisms and the Bhagavad-Gitâ mostly quoted by the author have been carefully traced and shown at the bottom of the pages, which, it is presumed, will throw much clear light on the Text and solve difficulties. In his eagerness to do good to people the great author, while writing the book, has spared no pains in making clear the idea of the distinction between oneself and one's body, mind, etc., which, when rightly comprehended under the benevolent guidance of a Teacher, a man of Knowledge, will perfectly convince one that one is not other than the Unlimited Bliss untouched by hunger and thirst, grief and delusion, old age and death, the only real Existence, the Goal of all human beings to be realized in life. Råmatirtha's glossary on Sankara's Upadeshasahasrî has been followed in translating the book and appending footnotes. Certain words not to be found in the text but necessary for making the meaning clear have very often been

·jy
A THOUSAND TEACHINGS
placed within brackets. Explanatory paragraphs have been
added to the translation in a few places. In studying the
book one may begin either with the prose part or the
tetrical. We have adopted the most acceptable readings
after consulting the Nımayasagara, Lotus Library and
Mysore editions of the book.
An index to the verses is appended at the end of the
book. It will, it is hoped, be found useful.
Srinagar, Kashmir
July 24, 1941
TRANSLATOR

·LIST OF ABBREVIATIONS
Ai. U. Aitareyopanishat
Bh. Gita Bhagavadgitâ
Br. Sû. Brahma Sutra (Vedanta Sútras)
Br. U. Brihadaranyakopanishat
Chh. U. Chhandogyopanishat
GK. Gaudapäda's Mândukya-Karika
Ish. U. Ishopanishat
Kath. U. Kathopanishat
Ke. U.
Kenopanishat
Ma. U. Mândukyopanishat
M. N. U. Mahânårâyanopanishat
Mu. U. Mundakopanishat
Na. U. Narayanopanishat
Pra. U. Prasnoparishat
Sw. U. Swecâ swataropanishat
T. A. Taittiriya Aranyaka
Tai. U. Taittiriyopanishat

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·CONTENTS PAGE 1 PART I (PROSE) CHAPTER 1 A method of enlightening the disciple 2 The knowledge of the changeless and nondual Sell 3 Reiteration and Reflection 31 66 ... . 73 82 84 86 ... ... ... PART II (METRICAL) 1 Introduction 2 Negation 3 Self-Brahman 4 The nature of right knowledge 5 Error in understanding 6 Negation of attributes ... 7 Kpowledge through the intellect 8 Merging of the mind 9 Subtleness and pervasiveness 10 Right conception of the nature of Consciousness 11 Nature of the Witness 12 Light 13 Eyelessness 89 92 95 98 100 ... . . 104 109 115 121 ... ..

·viii
A THOUSAND TEACHINGS
.
PAGE
129
143
...
...
..
CHAPTER
14 Dream and memory
15 Impossibility of one being another
16 Consisting of earth
17 Right knowledge
18 Thou art That
19 A conversation between the Self and the Mind ...
Index to verses
.
...
158
180
205
273
285

·उपदेशसाहस्री A THOUSAND TEACHINGS गठवन्धः प्रथमो भागः Part I (Prose) शिष्यप्रतियोधविधिप्रकरणम् ॥ १॥ CHAPTER I A METHOD OF CYLIGIITENING TIIC DISCIPIT भय मोक्षमाधनोपदेशपिथि पारयाम्यामो मुमुभूणां घर- धानानामधिनामाप .. 1. We shall now' explain a method of leaching the means to liberation for the benefit of those aprants after liberation who are desirous (ol thus teaching) and are froskused of faith (int) *Aner writing varuste 'SurAmathem.

·2 A TIIOUSAND TEACHINGS तदिदं मोक्षमाधनं शानं साधनमाध्यादनित्यात्मर्वस्माद्विर- काय त्यक्तपुप्रचित्तलोकरणाय प्रतिपनपरमहंसपारिमान्याय शमदमदयादियुक्ताय शास्त्रप्रसिद्धशिप्यगुणसपनाय शुचये माह्मपाय विधिवदुपसमाय शिप्याय जातिकर्मवृत्तविद्याभिजनः परीक्षिताय व्यात् पुनःपुनः यायग्रहणं दृढीभवति ॥२॥ 2. That means to liberation, viz., Knowledge, should be explained again and again until it is firmly grasped, to a pure Brahmana disciple who is indifferent to everything that is transitory and achievable through certain means, who has given up the desire for a son. for wealth and for this world! and the next,' who has adopted the life of a wandering monk and is endowed with control over the mind and senses, with compassion etc., as well as with the qualities of a disciple well-known in the scriptures, and who has approached the teacher in the prescribed manner, and been examined in respect of his caste. profession, conduct, learning and parentage. श्रुतिश्च–'परीक्ष्य लोकान्...तत्त्वतो ब्रह्मविद्याम्' इति । दृढगृहीता हि विद्या आत्मनः श्रेयसे सन्तत्यै च भवति । विद्यासन्ततिश्च प्राण्यनुग्रहाय भवति नौरिव नदी तितीपों। शास्त्रं च-यद्यप्यस्मा इमामद्भिः परिगृहीतां धनस्य पूर्णा दद्यात् एतदेव ततो भूयः' इति । अन्यथा च ज्ञानप्राप्त्य- भावात्-'आचार्यवान् पुरुषो वेद', 'आचार्यायव विद्या १ 1 Attainable through the birth of a son. Br. U., 1. S. 16. and Br. U., 6.4.1. Sankara's Commentary, * The region of the fathers, the result of Vedic actions, and that of the .sods, the result of meditation. Br.U., 1.5.16.

·A METHOD OF ENLIGHTENING THE DISCIPLE 3 farzars, rara: traitan', 'ITH T aeterea इत्यादिश्रुतिभ्यः, 'उपदेक्ष्यन्ति ते शान ' इत्यादिस्मृतेश्च ॥३॥ 3. The Sruti also says "A Brahmana after examining those worlds which are the result of Vedic actions should be indifferent to them seeing that nothing eterna) can be achieved by means of those actions. Then, with fuel in his hands he should approach a teacher versed in the Vedas and established in Brahman, in order to know the Eternal. The learned teacher should correctly explain to that disciple who has self-control and a tranquil mind, and has approached him in the prescribed manner, the knowledge of Brahnan revealing the imperishable and eternal Being." For only when knowledge is firmly grasped, it conduces to one's own good and is capable of transmission. This transmission of knowledge is helpful to people, like a boat to one who wants to cross a river. The scriptures too say " Although one may give to the teacher this world surrounded by oceans and full of riches, this knowledge is even greater than that,” Otherwise there would be no attainment of knowledge. For the Srutis say, "A man having a teacher can know Brahman," "Knowledge received from a teacher alone (becomes perfect)," "The teacher is the pilot," "Right Knowledge is called in this world a raft." etc. The Smriu. also says, " kaowledge will be imparted to you" etc. शिप्यस्य ज्ञानाग्रहणं च लिङ्गयुद्धा अग्रहणे हेतून अधर्म- लौकिक -प्रमाद - नित्यानित्यविवेकविण्यासंजातहदपूर्वश्रुतत्य - लोकचिन्तावेक्षण-जात्यायभिमानादीन् तत्प्रतिपक्षः श्रुतिस्मृति- My U., 1.2. 12. 13. 3 st were DOL taught by a ttacher. Chh. U., 6. 14. 2. Chh. U., 4 9.3. * Bn. Gitt, 4. 34.

·4 A THOUSAND TEACHINGS विहितः अपनयेत, अमोधादिमिरहिमादिमिय यमः, माना. विश्व नियमः ॥४॥ 4. When the teacher finds from signs that knowledge has not been grasped (or has been wrongly grasped) by the disciplc he should remove the causes of non-comprehension which are past and present sins, laxity.' want of previous firm knowledge of what constitutes the subjects of discrimination between the eternal and the non-cternal. courting popular esteerm, vanity of caste etc.. and so on.. through means contrary to those causes, enjoined by the Srutis and Smritis viz., avoidance of anger etc.. and the vows (Yama') consisting of non-injury etc.. also the rules of conduct that are not inconsistent with knowledge. अमानित्वादिगुणं च शानोपायं सम्यक् ग्राहयेत् ॥५॥ 5. He should also thoroughly impress upon the disciple qualities like humility, which are the means to knowledge. आचार्यस्तूहापोहग्रहणधारणशमदमदयानुग्रहादिसम्पन्नो लन्धागमो दृष्टादृष्टभोगेप्वनासक्तः त्यक्तसकर्मसाधनो ब्रह्मवित् ब्रह्मणि स्थितोऽभिन्नवृत्तो दम्भदर्पकुहकशाट्यमायामात्सर्यान्ता. हङ्कारममत्यादिदोपवर्जितः केवलपरानुग्रहप्रयोजनो विद्योपयो- गार्थी पूर्वमुपदिशेत्–'सदेव सोम्येदमन आसीदेकमेवाद्वि- तीयम्', 'यत्र नान्यत्पश्यति', 'आत्मैवेदं सर्वम् ', ' आत्मा धा इदमेक एवान आसीत् ', 'सवं खल्विदं ब्रह्म' इत्याद्याः आत्मै- फ्यातिपरदनपराः थुतीः ॥६॥ Unrestrained conduct, speech, eating, etc. *viz, the Self and the non-Self. i.e., non-injury, truthfulness, non-stealing, continence and non-acceptance of gifts.

·A METHOD OF ENLIGHTENING THE DISCIPLE 5 6. The teacher is one who is endowed with the power of furnishing arguments pro and con, of understanding questions' and remembering' them. who possesses tranquillity, self-control, compassion and a desire to help others, who is versed in the scriptures and unattached to enjoyments both seen and unseen, who has renounced the means to all kinds of actions, is a knower of Brahman and established in It, is never a transgressor of the rules of conduct, and who is devoid of shortcomings such as ostentation. pride, deceit, cunning. jugglery, jealousy. falsehood, egotism and attachment. He has the sole aim of helping others and desire to impart the knowledge of Brahman only. He should first of all teach the Sruti texts establishing the oneness of the Self with Brahman such as " My child. in the beginning it (the universe) was Existence only, one alone without a second," "Where one secs nothing else." " All' this is but the Self." "In the beginning all this was but the one Self" and " All' this is verily Brahman." उपदिश्य च ग्राहयेत् ब्रह्मणो लक्षणम्-'य आत्माऽपहत- पाप्मा', 'यत्साक्षादपरोक्षाब्रह्म ', 'योऽशनायापिपासे', 'नेति नेति', 'अस्थूलमनणु', 'स एप नेति', 'अदृष्टं द्रष्ट', 'विज्ञान- मानन्दम्', 'सत्यं ज्ञानमनन्तम् ', 'अदृश्येऽनात्म्ये', 'स घा एप महानज आत्मा', 'अप्राणो हमनाः', 'सवाह्याभ्यन्तरो ह्यजः', 'विज्ञानधन एव', 'अनन्तरमवाहम् ', 'अन्यदेव तद्विदितादयो अविदितात् ', 'आकाशो चे नाम' इत्यादि- थुतिभिः ॥७॥ Put by the disciple. So as to answer them Through instructions traditionally handed down to hun. Le, both here and hereafter. • Chh. U.,6.2.1. Chh.U.,7.24.1. Chh.U..1.25.2. U., 1, 1, 1, * Chh. Ư, 3, 14. 1, . ALL ·6 A THOUSAND TEACHINGS .. स्मृतिभिश्च-'न जायते म्रियते घा', 'नादत्ते कस्यचि- त्पापम्', 'यथाकाशस्थितो नित्यम्', 'क्षेत्रशं चापि मां विद्धि', 'न सत्तनासदुच्यते', 'अनादित्यानिर्गुणत्वात् ', 'समं सपु भूतेषु', 'उत्तमः पुरुपस्त्वन्यः' इत्यादिभिः श्रुत्युक्त- लक्षणाविरुद्धाभिः परमात्मासंसारित्वप्रतिपादनपराभिः तस्य सर्यणानन्यत्वप्रतिपादनपराभिश्च ॥८॥ 7. 8. After teaching these he should teach the definition of Brahman through such Sruti texts as "The Self.' devoid of sins", "The Brahman' that is immediate and direct." "That' which is beyond hunger and thirst", " Not-this, notthis", "Neither gross nor subtle", " This Self is not-this". "It' is the Scer Itself unseen", "Knowledge "-Bliss". "Existence'-Knowledge-Infinite", "Imperceptible" bodiless," "That " great unborn Seir" " Without - the vital force and the mind." “Unborn", comprising the interior and exterior". "Consisting".of knowledge only". "Without'" interior or erterior", "IE * 1s verily beyond what is known as also what is unknown" and "Called katha (the selfeffulgeat Onc)", and also through such Smriti texts as the following . "It s" nether born nor dies", "It is not affected by anybody's sins.' Just as air is always in the ether." "The individusti Selt should be regarded as the universal one, *Jt called neither existent nor noncustent. "As" the Sell is beginningless and devoid of ICh.U...। • Br.U.14.1. *Br. U.3.3.1. •br.U.216 •BrU.". •BrU.3926 'BrU.11 -Br U.Slokal. under J.9M. lu, 0,3 | • TILU.2.1 "BrU,44.22. MMAU,.. Mu........ "BrU,2.4.12. "BU.:..19 KeU.1.3. "Chh.UNI "CI.:.0 "Bh.GILS.15. •Bh G96. "E.Gu,12 BH GHID 12. "Bh.GAU11. . १७ ..

·A METHOD OF EXLIGIITENING THE DISCITLE qualities." " The' same in all beings" and "The Supreme Bcing is different,"-all these support thedefitution gucaby the Sruns and prove that the innermost Self is beyond transmigratory custence and that it is not different from Brahma, the all-comprehensive principle. पर्व श्रुतिस्मृतिभिः गृहीतररमात्मलक्षणे शिप्य संसारसाग- रादुसितीपुं पृच्छेत्-कस्त्वमसि सोम्येति ॥९॥ 9. The disciple who has thus learnt the definition of the inner Self from the Srutis and the Smritis and is cager to cross the ocean or transmigratory etistence is asked, "Who are you, my child ?" स यदि यात्-पाहणपुषः अदोन्धयः प्रहाचार्यासम् , गृहस्थो या, इदानीमस्मि परमहंसपरिमाद संसारसागरात् जन्ममृत्युमहामाहात् उत्तितीपुरिति ॥१०॥ भाचार्यों ध्यात्-हैव तय सोम्य मृतस्य शरीरं पयोमि- रयते मुद्भाव यापद्यते, तत्र फर्थ संसारादुर्तुमिच्छसीति । नदि नद्याः अपरे फूले भस्मीभूते नयाः पारं तरिष्यसीति ॥ ११ ॥ 10. 1. If he says, “I am the son of a Brahmana belonging to such and such a lincage. I was a student or a householder and am now a sandering monk antious 10 CTOSS the occan of transmigratory existence inſested with the temble sharks of birth and death, the teacher should say, "My chud. how do you desire to go beyond transmigratory cuistence as your body will besten up by birds or will turn into carth even here when you die? For, burnt to ashes on this side of the river, you cannot cross to the other side." IBA GIRA 13.27. * Bh. Gitl.15.17.

·6 A THOUSAND TEACHINGS स्मृतिभिश्च न जायते म्रियते या', 'नादत्ते कस्यचि. स्पापम्, 'यथाकाशस्थितो नित्यम्', 'क्षेपमं चापि मां विद्धि', 'न सत्तनासदुच्यते', 'अनादित्यानिर्गुणत्यात् ', 'समं सर्वेषु भूतेषु', 'उत्तमः पुरुपस्यन्यः' इत्यादिभिः श्रुत्युक्त लक्षणाविरुद्धाभिः परमात्मासंसारित्वप्रतिपादनपरामिः तस्य सर्वेणानन्यत्वप्रतिपादनपराभिश्च ॥ ८॥ 7, 8. After teaching these he should teach the definition of Brahman through such Sruti texts as "The Sell,' devoid of sins", "The Brahman' that is immediate and direct." "That' which is beyond hunger and thurst", "Not -this, notthis ", "Neither gross nor subtle", " This • Self is not-this", "It' is the Seer Itself unseen", "Knowledge -Bliss", "Existence'-Knowledge-Infinite", "Imperceptible bodiless," " That " great unborn Self" " Without the vital force and the mind," " Unborn". comprising the interior and exterior", "Consisting", of knowledge only", "Without" interior or exterior", "It" is verily beyond what is known as also what is unknown" and "Called " Akasha (the self. effulgent One)", and also through such Smriti texts as the following . “It is in neither born nor dies", "It is "not affected by anybody's sins," " Just as air is always in the ether," " The individualsi Self should be regarded as the universal one," "It is " called neither existent nor nonexistent," "As the Self is beginningless and devoid of IChh. U.8.7.1. * Br. U., 3.4.1. •Br. U..3.5.1. •Br. U,2.36 'Br. U.,3.8.8. • Bt. U..3.9.26- * Br. U., 3.8.11. * Br U., Slokal, under 3.9.27. •Tai. U.,2.1. 10 Tal. U..2.7. 11 Br.U..4.4.22. Hfu.U..2.1.2. Wu.U..2.1.2. "Br.U.,2.4.12. WBr.U.,2.5.19. BKe.U.,1..3. MChh. U.,8.14.1. ." Bh.Gita,2.20. " Bh.Gita,5.15. 10 Bh. GH,9.6. HBh.Giti, 13.2. *Bh.GIRI, 13.12. "Bh. Gita 13.31. . .

·A METHOD OF ENLIGHTENING THE DISCIPLE 9 my past actions, and having in the course of time obtained the present body I have got tired of this going round and round in the wheel of transmigration, and have come to you. Sir, to put an end to this rotation. I am, therefore, always diderent from the body. It is bodies that come and go, like clothes on a person. "--the teacher would reply. "You have spoken well. You see aright. Why then did you wrongly say, 'I am the son of a Brâhmana belonging to such and such a lineage. I was a student or a householder and am now a wandering monk?'" तं प्रति च्यादाचार्य: -स यदि च्यात् भगवन्, कथमई मृषाऽचादिषमिति ॥ १४ ॥ पतल्धं भिन्नजात्यन्ययसंस्कार शरीरं जात्यन्वयवर्जितस्यात्मनः प्रत्यभ्यशासीः ब्राह्मणपुत्रोऽदो- न्यय इत्यादिना पाक्येनेति ॥ १५॥ 14. 15. If the disciple says, “How did I speak wrongly. Sir ?" the teacher would reply. "Because by your statement. I am the son of a Brâhmana belonging to such and such a Uncage etc.' you identified with the Self devoid of birth, lineage and purificatory ceremonies, the body possessed of them that are different from the Sell.)" स यदि पृच्छेत् कर्य भिमजात्यन्वयसंस्कार शरीर, फर्थ या भई जात्यन्वयसंस्कारयर्जित इति ॥१६॥ माचार्यों यूयात्-पृणु सोम्य यथेदं शरीर त्यसो भित्र मिनारयन्ययसंस्कार, त्यं च जात्यन्ययसंस्कारपडितः, इत्यु. परया तं स्मारयेत् स्मर्तुमर्हसि सोभ्य, परमात्मानं मर्यामान यपोक्तालक्षणं धार्थितोऽसि'मदेव सोम्पेदम् इत्यादिमितिभिः स्मृतिभिधा लक्षणं च तस्य थुतिभिः स्मृतिमि ॥७॥ He..of the nature of non-Self ·A THOUSAND TEACHINGS स यदि यात्-अन्योऽहं शरीरात् । शरीरं तु जायते प्रियते, ययोभिरद्यते, शखायादिभिश्च विनाश्यते, व्याध्यादि- भिश्च प्रयुज्यते । तस्मिन् अहं स्वकृतधर्माधर्मवशात् पक्षी नीड- मिय प्रविष्टः पुनःपुनः शरीरविनाशे धर्माधर्मवशात् शरीरान्तरं यास्यामि, पूर्वनोडविनाशे पक्षीव नीडान्तरम् । एवमेवाहमनादौ संसारे देवमनुष्यतियनिरयस्थानेषु स्वकर्मयशादुपात्तमुपा शरीरं त्यजन् , नवं नयं च अन्यदुपाददानो, जन्ममरणप्रवन्धचक्रे घटीयन्त्रयत् स्वकर्मणा भ्राम्यमाणः क्रमेणेदं शरीरमासाद्य संसारचक्रभ्रमणात् अस्मानिर्विण्णो भगवन्तमुपसन्नोऽस्मि संसा- रचक्रभ्रमणप्रशमाय । तस्मानित्य एवाहं शरीरादन्यः। शरीराणि आगच्छन्त्यपगच्छन्ति च यासांसीय पुरुषस्येति ॥ १२ ॥ आचार्यों चूयात्-साध्ववादीः, सम्यक्पश्यसि । कथं मृपा- ऽवादीः, ब्राह्मणपुत्रोऽदोन्वयो ब्रह्मचार्यासम्, गृहस्थो वा, इदा. नीमस्मि परमहंसपरिवाडिति ॥ १३॥ 12, 13. If he says, “I am different from the body. The body is born and dies, is eaten up by birds, is destroyed by weapons, fire etc., and suffers from diseases and the like. I have entered it, like a bird its nest, on account of merit and demerit aceruing from acts done by myself, and like a bird going to another nest when the previous one is destroyed I shall enter into different bodies again and again as a result of merits and demerits when the present body is gone. Thus in this beginningless world on account of my own actions I have been giving up successive bodies assumed among gods, metu. animals and the denizens of hell and assuming ever new ones. I have in this way been made to go round and round in the cycle of endless births and deaths, as in a Persian wheel by ·A METHOD OF ENLIGHTENING THE DISCIPLE 11 from sins and so on, which is untouched by all transmigratory conditions, 'The Brahman' that is immediate and direct.' The innermost' Self,' The unseen seer, the unheard listener, the unthought thinker, the unknown knower,' which is of the nature of eternal knowledge, without interior or exterior, consisting only of knowledge, all-pervading like the ether and of iafinite power--that Selt of a11 devoid of hunger etc., as also appearance and disappearance, is, by virtue of Its inscrutable power, the cause of the manifestation of unmanifested name and form which abide in the Self through Its very presence," but are different from It, which are the seed of the universe, are describable neither as identical with It nor different from It, and are cognized by It alone. ते नामरूप अव्यारुते सती व्याक्रियमाणे तस्मादेतस्मादात्मन आकाशनामारुती संवृत्ते । तच्चाकाशास्यं भूतमनेन प्रकारेण परमात्मनः सम्भूतं प्रसनादिय सलिलान्मलमिव फेनम् । न सलिल न च सलिलादत्यन्तभिन्नं फेनम् । सलिलव्यतिरेकेणा- दर्शनात् । सलिलं तु स्वच्छं अन्यत् फेनान्मलरूपात् । पचं परमात्मा नामरूपाभ्यामन्यः फेनस्थानीयाभ्यां शुद्धः प्रसनः तद्विलक्षणः । ते नामरूपे अव्याकृते सती व्याक्रियमाणे फेनस्था- नीये आकाशनामाकृती संवृत्ते ॥ १९ ॥ 19. " That name and form originally unmanifested took the name and form of the ether as they were manifested from that Self This element called the ether thus arose out of the supreme Sell, like the dirt called foam coming out of transparent water. Foam is neither water for absolutely different from it For it is never seen apart from 1 Br.U..3.4.1. : BrU..3.4.1 * Br. U.. 3.7.23. * They have no existence of their own apart (rom that of the Self.

·10 A THOUSAND TEACHINGS " 16. 17. If he asks, "How is the body possessed of the liversities of birth, lineage and purificatory ceremonies different from the Self) and how am I devoid of them?" - The teacher would say. " Listen, my child, how this body is different from you and possessed of birth, lineage and sanctifying ceremonies and how you are freely from these." Speaking thus be will remind the disciple saying, "You should remember, my child, you have been told about the innermost Self which is the Self of all with its characteristics as described by the Srutis such as 'This was existence, my child' etc., as also the Smritis, and you should remember these characteristics also." लब्धपरमात्मलक्षणस्मृतये न्यत्-योऽसावाकाशनामा नाम- रूपाभ्यामर्थान्तरभूतः अशरीरः अस्थूलादिलक्षणः अपहत- पाप्मादिलक्षणश्च सधैः संसारधर्मः अनागन्धितः ‘यत्साक्षाद- परोक्षाब्रह्म', 'य आत्मा सर्वान्तरः', 'अदृष्टो द्रष्टा अथुत्तः श्रोता अमतो मन्ता अविज्ञातो विज्ञाता, नित्यविज्ञानस्वरूपः, अनन्तरः अवाह्यः विज्ञानघन एव, परिपूर्णः आकाशवत्, अन- न्तशक्तिः, आत्मा सर्वस्य, अशनायादिवर्जितः, आविर्भावतिरो- भाववर्जितश्च, स्वात्मविलक्षणयोः नामरूपयोः जगद्वीजभूतयोः स्वात्मस्थयोः तत्त्वान्यत्वाभ्यामनिर्वचनीययोः स्वयंवेद्ययोः सद्भावमात्रेणाचिन्त्यशक्तित्वाद् व्याकर्ता अव्याकृतयोः ॥१८॥ 18. The teacher should say to the disciple who has remembered the definition of the Self, " That which is called akasha (the_self-effulgent one) which is distinct from name and form, bodiless and defined as not gross etc., and as free IChh. U..6.2.1.

·A METHOD OF ENLIGHTENING THE DISCIPLE 11 from sins and so on, which is untouched by all transmigratory conditions, 'The Brahmon' that is immediate and direct, The innermost' Self,' 'The unseen seer, the unheard listener, the unthought thinker, the unknown knower, which is of the nature of eternal knowledge, without interior or exterior, consisting only of knowledge, all-pervadıng like the ether and of infinite power--that Self of all devoid of hunger etc., as also appearance and disappearance, is, by virtue of Its inscrutable power, the cause of the mansfestation of unmanifested name and form which abide in the Self through its very presence, but are different from it, which are the seed of the universe, are describable neither as identical with It nor different from It, and are cognized by It alone. ते नामरूपे अट्याकृते सती व्याक्रियमाणे तस्मादेतस्मादात्मन आकादशनामाकृती संवृत्ते । तच्चाकाशाख्यं भूतमनेन प्रकारेण परमात्मनः सम्भूतं प्रसन्मादिव सलिलान्मलमिव फेनम् । न सलिलं न च सलिलादत्यन्तभिन्नं फेनम् । सलिलव्यतिरेकेणा- दर्शनात् । सलिलं तु स्वच्छं अन्यत् फेनान्मलरूपात् । पर्व परमात्मा नामरूपाभ्यामन्यः फेनस्थानीयाभ्यां शुद्धः प्रसनः तद्विलक्षणः । ते नामरूपे अव्याकृते सती व्याक्रियमाणे फेनस्था- नीये आकाशनामाकृती संवृत्ते ॥ १९ ॥ 19. " That name and form originally unmanifested took the name and form of the ether as they were manifested from that Self. This element called the ether thus arose ovi of the supreme Self, like the dirt called foam coming out of transparent water. Poam is neither water nor absolutely different from it. For it is never seen apart from • Pr.U..34 1. .BU.3.4 1. + Br. U..3.1.23. • They have no existence of their own apart from that of the Selt.

·12 A THOUSAND TEACHINGS water. But water is clear, and different from the foam which is of the nature of dirt. Similarly the supreme Sell which is purc and transparent is different from name and form, which stand for foam. These corresponding to the foam-having originally been unmaniſested, took the name and form of the ether as they were manifested. ततोऽपि स्थूलमायमापद्यमाने नामरूप व्याक्रियमाणे पायुः भायमापद्यते, ततोऽयग्निभायं, अनेरामाय, ततः पृथ्वीमायं इत्येयंक्रमेण पूर्वपूर्यानुप्रवेशेन पञ्चमहाभूतानि पृथिन्यन्तान्युत्प- मानि । ततः पञ्चमहाभूतगुणविशिष्टा पृथ्वी। पृष्ख्याच पश्चा- त्मिक्यो मोहियवाद्या ओषधयो जायन्ते । ताभ्यो भक्षिताम्यो लोहितं च शुक्रं च स्त्रीपुंसशरीरसंबन्धि जायते । तदुमयस्तु फाले अविद्याप्रयुक्तकामषजनिर्मथनोद्धत मन्त्रसंस्कृत गर्भाशये निषिच्यते । तत्स्ययोनिरसानुप्रवेशेन विवर्धमानं गर्मीभूतं नवमे दशमे चा मासि सआयते ॥ २० ॥ 20. "Name and form, as they became still grosser in the course of manifestation assumed the form of air. From that again they became fire, from that water, and thence earth. In this order the preceding elements penetrated the succeeding ones, and the five gross elements ending with earth came into existence. Earth, therefore, possesses the qualities of all the five gross clements. From earth compounded of all the five great elements, herbs such as paddy and barley art produced. From these, after they are caten, are formed blood and the seed of women and men respectively. These two ingredients drawn out, as by a churning rod, by lust springing from Ignorance, and sanctified by mantras,' are placed in the sacred mystical formulae.

·A METHOD OF ENLIGHTENING THE DISCIPLE 13 womb at the proper time. Through the infiltration of the sustaining fluids' of the mother's body, it' develops into an embryo and is delivered at the ninth or tenth month. तज्जातं लम्धनामाकृतिक जातकर्मादिभिः मन्त्रसंस्कृतं पुनः उपनयनसंस्कारयोगेन ब्रह्मचारिसंशं भवति । तदेव शरीरं पनी- योगसंस्कारयोगेन गृहस्थसंझं भवति । तदेव वनस्थसंस्कारेण तापससंशं भवति । तदेव क्रियाविनिवृत्तिनिमित्तसंस्कारेण परि- माट्संशं भवति । इत्येवं स्वत्तो भिन्न भिनजात्यन्वयसंस्कार शरीरम् ॥ २१ ॥ 21. "It is born, or is possessed of a form and a namo and is purified by means of mantras relating to natal and other ceremonies. Sanctified again by the ceremony of investiture with the holy thread, it gets the appellation of a student. The same body is designated a house-holder when it undergoes the sacrament of being joined to a wife. That again is called a recluse when it undergoes the ceremonies pertaining to retirement into the forest. And it becomes known as a wandering monk when it performas the ceremonies leading to the renunciation of all activities. Thus' the body which has birth, lineage and purificatory ceremonies different (from the Selm is different from you. मनधेन्द्रियाणि च नामरूपारमकान्येव 'अन्नमयं हि सोम्य मनः इत्यादिश्रुतिभ्यः ॥ २२ ॥ 22. "That the mind and the senses are also of the nature of name and form is known from the Sruri." . The mind. my child, consists of food." I derived from food. rblood and need mixed losether. .See rurasis and 16above Tood transformed into the substance of the mind and imionata it. Chh. U.65.4and 6.5. 6.

·14 A THOUSAND TEACHINGS कथं चाहं भिन्नजात्यन्वयसंस्कारयर्जित इत्येतच्छृणु । योऽसी नामरूपयोयाकर्ता नामरूपधर्मविलक्षणः स एव नामरूपे व्या- कुर्यन् सृष्टेदं शरीरं स्वयं संस्कारधर्मवर्जितो नामरूपे इह प्रविष्टः अन्यैरदृष्टः स्वयं पश्यन् , तथाऽश्रुतः शृण्वन् , अमतो मन्यानो, अविज्ञातो विजानन्-'सर्वाणि रूपाणि विचित्य धीरो नामानि कृत्याऽभिवदन् यदास्ते' इति । अस्मिन्नर्थे ,तयः सहस्रशः 'तत्सम तदेयानुप्राविशत् ', 'अन्तः प्रविष्टः शास्ता जनानाम् , 'स पप इह प्रविष्टः', 'एप त आत्मा', 'स एतमेव सीमानं विदार्यतया द्वारा प्रापद्यत', 'एष सर्वेषु भूतेषु गूढोत्मा', 'यं -देवतैक्षत हन्तादमिमास्तिरो देवताः' इत्याद्याः ॥ २३ ॥ 23. "You said. "How am I devoid of birth, lineage and sanctifying ceremonies which are different (from the Self?)' Listen. The same one who is the cause of the unfoldmcot of name and form, whose nature is different from that of name and forms, and who is devoid of all consection with sasclifying ceremonies, evolved name and form, created this body and entered into it (which is but name and form)-who is Himself the unseen scer, the unheard listener, the une thought thinker, the unknown knower as stated in the Sruil text. '(' know) who creates names and forms and remains speaking! There are thousands of Srutl texts conveying he same meaning; for instance, He created and entered nto it.' . Entering into them He rules all creatures. Ile." he Sell, has entered into these bodies,' This is your Self.' Opening this very suture of the skull He got in by that loor. This' Self is concealed in all beings.. That' Divinty thought-let me enter into these three deitics." r.A.3.121. TuU.2.6. T.A..3.11.12. Br.UI.4.7. *Br.U.3.4... ALU.1.1.124 KathU.3.12 'ChhU.6.1.2 ·A METHOD OF ENLIGHTENING THE DISCIPLE 15 स्मृतयोऽपि 'आस्मैव देवताः सर्वाः', 'नवद्वारे पुरे देही', क्षेत्रों चापि मां विद्धि', 'समः सर्वेषु भूतेषु', 'उपद्रष्टानुमन्ता च', 'उत्तमः पुरुपस्त्वन्यः', 'अशरीरं शरीरेषु ' इत्याद्याः। तस्मात् जात्यन्ययसंस्कारयर्जितस्त्वमिति सिद्धम् ॥२४॥ 24. "Smriti texts too elucidate the same truth; for example, "All' gods verily are the Self,' The Self' in the city of nine gates.' Know' the individual Self to be Myself.' * The same in all beings,' 'The witness and approver,' *The Supreme Being is different,' 'Residing in' all bodies but Itself devoid of any,' and so on. Therefore it is established that you are without any connection with birth, lineage and sanctifying ceremonies.” स यदि यात्-अन्य एवाहमशः सुखी दुःखी बद्धः संसारी, अन्योऽसौ मद्विलक्षणः असंसारी देवः, तमहं यल्युपहारनम- स्कारादिभिः वर्णाश्रमकमभिश्चाराध्य संसारसागरादुत्तितीपु. रस्मि, कथमहं स एवेति ॥२५॥ 25. If he says, "I am in bondage, liable to transmigration ignorant, (sometimes) happy. (sometimes) uphappy and 'am entirely different from Him. He, the shining One who is dissimilar in nature to me and beyond transmigratory cxistence is also different from me. I want to worship Him through the actions pertaining to my case and order of life by making presents and offerings to Him and also by making salutations and the like. I am eager to cross the ocean of the world in this way. So how am I He Himself ?” - IMam.x1 119. +Bh.Giti.s13. .'Bh.Giti, 13,27. Bh Giti 13.22. Kath.U.,222. but the Smriti source untraced. Bh. Gha, 13.2. Bh.Gitals. 17.

·16 A TIMILJAND TEACTING भाचार्या पूणर-मैर्य गौम्य प्रतिमामहसि. प्रनिरिक्ष स्पानंदमनिपतः। कर्य प्रनिनिदा मेदातिपसिरित्यत आइ- 'अन्योऽमायन्योऽहमम्मीति न स यद', ' ग्राह्य तं परादायो- ऽन्यप्रारमनी प्राय पंद', 'मृत्योः म मृत्युमाप्नोति यह नानय पदयति' इत्ययमाद्याः ॥ २६ ॥ 26. The teacher should say, "You ought not. my child, regard it so; because a doctrine of difference is forbidden.* In reply to the question, "Why st forbidden?' the following other Sruti texts may be cited : "He' who knows that Brahman is one and he is another does not know (Brahman)", "He' who regards the Brahmanical caste as different from himself is rejected by that caste." "Odc* who views Brahman as if having diversity in it goes from death to death", and so on. एता एप श्रुतयो भेदमतिपत्तेः संसारगमनं दर्शयन्ति ॥२७॥ 27. These Sruris show that transmigratory existence is the sure result of the acceptance of (the reality of) difference. अमेदप्रतिपत्तेश्च मोक्षं दर्शयन्ति सहस्रशः-स मात्मा तत्त्वमसि' इति परमात्मभावं विधाय 'आचार्यवान् पुरुषो धेद' इत्युक्त्या 'तस्य तावदेव चिरम् ' इति मोक्षं दर्शयन्त्यमेदविज्ञा- नादेव । सत्याभिसन्धस्य अतस्करस्येव दाहाद्यमाववत् संसारा- भावं दर्शयन्ति हटान्तेन, मेददर्शनादसत्याभिसन्धस्य संसार- गमनं दर्शयन्ति तस्करस्येव दाहादिदृष्टान्तेन ॥ २८ ॥ 28. “That, on the other hand, liberation results from the acceptance of (the reality of) non-difference is borne out by 1 Br. U., 1.4.10. +Br.U..2.4.6. *Makes him disinclined to *Br. U.,4.4.19. know Brahmon.

·A METHOD OF ENLIGHTENING THE DISCIPLE 17 thousands of Srutls, for example, after teaching that the individual Self is not different from the supreme One in the text, "That' is the Self, thou art That," and after saying. A man who has a teacher knows Brahman' the Srutis prove liberation to be the result of the knowledge of the reality of) non-difference only, by saying 'A' knower of Brahman has to wait only so long as he is not merged in Brahman'. That transmigratory existence comes to an absolute cessation. (in the case of one who speaks the truth that difference has no real existence). is illustrated by the example of one who was not a thief and did not get bumt (by grasping a heated hatchet); and that one, speaking what is not true (i.e. the reality of difference). continues to be in the mundane condition is illustrated by the example of a thief who got bumt. 'त ६ च्याम्रो चा' इत्यादिना च अमेवदर्शनात् 'स स्वराद भयति' इत्युक्त्या तद्विपरीतेन मेददर्शनेन संसारगमनं दर्शयन्ति-अथ येऽन्यथाऽतो विदुरन्यराजानस्ते क्षय्यलोका भवन्ति । इति प्रतिशाखम् । तस्मात् मृषयमवादी:-ब्राह्मण- पुत्रोऽदोन्वयः संसारी परमात्मविलक्षण इति ॥ २९ ॥ 29. "The Sruri text commencing with Whatever these creatures are here, whether a tiger or' and similar Other terts, after asserting that One' becomes one's own master (i.c. Brahman) by the knowledge of (the reality of) non difference, show that one continues to remain in the transmigratory condition in the opposite case as the result of the acceptance of the reality of)difference, saying. Knowing Chh. U., 6. 13. 3 Chh U. 6. 14. 2. Chh. V., 6.14 2. Chh. V, 6.16 1--), Chh 1,6 9 3. Chh. U. 6. 25. 2. Chh. V, 7.25 2. mes 2 to.

·18 A THOUSAND TEACHINGS differently from this they get other beings for their masters and reside in perishable regions'. Such statements are found in every branch of the Veda. It was, therefore, certainly wrong on your part to say that you were the son of a Brahmana, that you belonged to such and such a lineage, that you' were subject to transmigration and that you were different from the supreme Self." तस्मात् प्रतिपिद्धत्वाद्भेददर्शनस्य, मेदविषयत्वाच्च कर्मोपा- दानस्य, कर्मसाधनत्वाञ्च यज्ञोपवीतादेः कर्मसाधनोपादानस्य परमात्माभेदप्रतिपस्या प्रतिषेधः कृतो वेदितव्यः। कर्मणां तत्साधनानां च यज्ञोपवीतादीनां परमात्मामेदप्रतिपत्तिविरुद्ध- त्वात् । संसारिणो हि कर्माणि विधीयन्ते तत्साधनानि च यज्ञोपवीतादीनि, न परमात्मनोऽभेददर्शिनः । भेददर्शनमात्रेण च ततोऽन्यत्वम् ॥३०॥ 30. "As the acceptance of (the reality of) differences is forbidden, it should be understood that, on the knowledge of one's identity with the supreme Self, the undertaking of religious rites which have difference for their province and the assumption of sajnopavi taccc., which are the means to their performance, are forbidden. For these rites and Jajnopavita etc., their means, are inconsistent with the knowledge of one's identity with the supreme Selr. It is on those people only that refer classes and orders of life etc.. to the Self that Vedic actions and yajnopavita ctc., their means, are enjoined, but not on those who have acquired the knowledge of their identity with the supreme Self. That The holy thread om by the first three classes of the flinctus-the Brahmanas, Kshatriyas, and the Volskyos. *This is said in reply to the objection viz., why are duties enjoined only on the ignorant as they are also not duferent from Braun ।

·A METHOD OF ENLIGHTENING THE DISCIPLE 19 . one is other than Brahman is due only to the acceptance of tihe reality of difference." यदि कर्माणि कर्तव्यानि, न निवतीयपितानि, कर्मसाधना- सम्बन्धिनः फर्मनिमित्तजात्याश्रमाद्यसम्बन्धिनश्च परमात्मनश्च आत्मनेवाभेदप्रतिपत्ति नावश्यत् ‘स आत्मा तत्त्वमसि' इत्येव- मादिभिनिश्चितरूपैर्वाश्यः, भेदप्रतिपत्तिनिन्दा च नाभ्यधास्यत् 'एप नित्यो महिमा ब्राह्मणस्य ', 'अनन्यागतं पुण्येनानन्यागतं पापेन, अत्र स्तेनोऽस्तेनः' इत्यादिना ॥३१॥ 31. "If Vedic rites were to be performed and not meant to be renounced, the Sruti would neither have declared the identity of oneself with the supreme Self unrelated to those rites, their means, castes, orders of life, etc., which are the conditions of Vedic actions, in unambiguous sentences like *Thar' is the Self, thou art That;' nor would it bave condemned the acceptance of the reality of difference in clauses such as 'It' is the eternal glory of the knower of Brahman,' 'Untouched by virtue, untouched by sin,' and Here' a thief is no thief.'” कर्मासम्बन्धिस्वरूपत्य कर्मनिमित्तवर्णाद्यसम्बन्धरूपतां च नाभ्यधास्यत्, कर्माणि च फर्मसाधनानि च यज्ञोपवीतादीनि यद्यपरितित्याजयिपितानि । तस्मात् ससाधनं कर्म परित्यक्तव्यं मुमुक्षुणा, परमात्माऽभेददर्शनविरोधात्, आत्मा च पर एवेति प्रतिपत्तन्यो यथाथुत्युक्तलक्षणः ॥३२॥ Those only who belong to castes or orders of Itfe are fit for Vedic actions. PChh. U..6.8.7. *Br.U., 4.4.23. 2. Dr.U..4.3.22. • Br.U., 4.3. 22. . -- " - .

·20 A THOUSAND TEACHINGS . 32. "The Srutis would not have stated that the essentinature of the Self was in no way connected with Vede rites and conditions required by them such as a particula class, and the rest, if they did not intend that those rites ane Jajnopanita etc., their means. should be given up. Therefore Vedic actions which are incompatible with the knowledge os the identity of oneself with the supreme Self should be renounced together with their means by one who aspires after liberation; and it should be known that the Self is no other than Brahman as defined in the Srutis." स यदि गत्-भगवन् , दह्यमाने छिद्यमाने या देहे प्रत्यक्षा धेदना, अशनायादिनिमित्तं च प्रत्यक्षं दुःखं मम । परश्चायमात्मा 'अयमात्माऽपहतपाप्मा विजरो विमृत्युर्विशोको विजियत्सोऽपि पासः सर्वगन्धरसवर्जितः' इति श्रूयते सर्वथतिषु स्मृतिपु च। कथं तद्विलक्षणः अनेकसंसारधर्मसंयुक्तः परमात्मानमात्मत्वेन च मां संसारिणं परमात्मत्वेन अग्निमिव शीतत्वेन प्रतिपद्येयम् । संसारी च सन् सर्वाभ्युदयनि यससाधने अधिकृतः अभ्यु दयनिःश्रेयससाधनानि कर्माणि तत्साधनानि च यज्ञोपवीतादीनि कथं परित्यजेयमिति ॥ ३३ ॥ 33. If he says, "The pain due to burns or cuts in the body and the misery caused by hunger and the like, Sir, arc distinctly perceived to be in me. The supreme Self is known in all the Srutis and the Smritis to be free from sin, old age.death, griel, hunger, thrist. etc.. and devoid of smell and taste'. How can I who am different from Him and possess so many phenomenal attributes possibly accept the supreme Self as myself and myself, a transmigratory beiog, ICh.U.,8.7.1.

·A METHOD OF ENLIGIITENING TILE DISCIPLE 21 as the supreme Self? I may then very well admit that fire is cooll Why should I. a man of the world entitled to accomplish all prosperity in this world and in the next and realize the supreme end of life, i.c., liberation, give up the actions producing those results and jajnopavita etc., their accessories?" तं प्रति यात्-यदयोचो दहामाने छिद्यमाने वा देहे प्रत्यक्षा घेदनोपलभ्यते ममेति तदसत् । कस्मात् ? दह्यमाने छिद्यमान इव सृक्षे उपलधुरुपलभ्यमाने फर्मणि शरीरे दाहच्छेदवेदनाया उप- लभ्यमानत्यात् दाहादिसमानाश्रयेय वेदना । यत्र हि दाहः छेदो वा कियते तत्रैव व्यपदिशति दाहादिवेदनां लोकः, न वेदनां दाहाापलब्धरीति । कथं? क ते घेदनेति पृष्टः शिरसि मे घेदना उरसि उदरे इति वा यत्र दाहादिस्तय व्यपदि- शतिः न तूपलम्धरीति। यापलब्धरि वेदना स्यात्, वेदनानिमित्तं वा दाहच्छेदादि, वेदनाश्रयत्वेनोपदिशेदाहा. द्याश्रयवत् ॥३४॥ 34. The teacher should say to him, "It was not right for you to say, 'I directly perceive the pain in me when my body gets cuts or burns'. Why? Because the pain due to cuts or burns, perceived in the body,' the object of the perception of the perceiver like a tree burnt or cut, must have the same location as the burns etc. People point out pain caused by burns and the like to be in that place where they occur but not in the perceiver. How? For. on being asked where one's pain vies, one says, “I have pain in the head, in the chest or in the stomach', Thus one points out 1 Paints located in the body, it is true, but as a matter of fact it is in the mind.

·22 A THOUSAND TEACHINGS pain in that place where burns or cuts occur, but never in the perceiver. If pain or its causes viz., bums or cuts were in the perceiver one would have pointed out the perceiver to be the seat of the pain, like the parts of the body, the seats of the burns or cuts. स्वयं च नोपलभ्येत चक्षुगतरूपवत् । तस्मात् दाहच्छेदादि समानाश्रयत्वेन उपलभ्यमानत्वाहाहादिवत् कर्मभूतैव वेदना । भावरूपत्याच साश्रया तण्डुलपाकवत् । वेदनासमानाश्रय एवं तत्संस्कारः। स्मृतिसमानकाल एयोपलभ्यमानत्वात् घेदना- विषयः। तनिमित्तविषयश्च द्वेषोऽपि संस्कारसमानाथय एव । तथा चोक्तम्-'रूपसंस्कारतुल्याऽऽधी रागद्वेषौ भयं च यत् । गृह्यते धीश्रयं तस्मान्धाता शुद्धोऽभयः सदा' ॥ ३५ ॥ 35. "Morcover. (if it were in the Sell) the pain could not be perceived by the Self like the colour of the cye by the same eye. Therefore, as it is perceived to have the same seal as burns. cuts and the like, pain must be an object of percepe tion like them. Since' t is an effect, it must have a recepn tacle like that in which rice is cooked. The impressions of pain must have the same seat as pain' itself. As they are perceived during the time when memory is possible (1.c.. in waking and dream and not in deep sleep), these impressions. must have the same location as pain. The aversion to cuts. This sentence is an answer to the objection that pain cannot ho in the body whchs non-conscous, nor can it be in the Sall whch has been showd to be free from it, so pain has no bcation at all. *This is a reply to the objection 112., Let the Sell be the recertschon ntheirprnsact and eemoryer, of pain are perceived in thx Sil.' "Pais being stored to be sot in the Self, its impressions also cannot •And thereforett is not theselit.

·गर A METHOD OF LIGHTENINGITI DISCIPLE burns and the like, the catacs Sr paiordnusi)also have the same scat' as the impressions (or paindlis-therefore said, Desire, aversion and fear have a seat common with that of the impressions of colours. As they have for the seat the intellect," the knower, the Self, is always pure and devoid of fear.' . किमाश्रयाः पुना रूपादिसंस्कारादय इति। उच्यते। यत्र कामादयः। क पुनस्ते कामादयः? 'कामः सङ्कल्पो यिचि. कित्सा' इत्यादिश्रुतेः युद्धाधेर । तत्रय रूपादिसंस्कारादयोऽपि, 'कस्मिनु रूपाणि प्रतिष्ठितानीति हृदये' इति श्रुतेः। 'कामा येऽस्य हदि श्रिताः', 'तीर्णो हि तदा सर्यान् शोकान् हद- यस्य', 'असङ्गो धयम्', 'तद्वा अस्यैतदतिच्छन्दाः' इत्यादि- थुतिभ्यः, 'अविकार्योऽयमुच्यते , 'अनादित्यानिर्गुणत्यात् । इत्यादि इच्छादेवादि च क्षेत्रस्यैव विषयस्य धर्मो नात्मन इति स्मृतिभ्यश्च कर्मस्थैवाशुद्धिः नात्मस्था इति ॥ ३६ ॥ 36. “What is then the focus of the impressions of colours and the rest?' The same as that of lust etc. Where again are lust etc.?' They are in the intellect (and nowhere else) according to the Sruil, 'lust, deliberation, doubt.' The impressions of colours and so forth are also there (and nowhere else) according to the Sruti.' what is the seat of colours ? The intellect.' That desire, aversion and the like are the attributes of the embodiment, the object and not of the Self, is known from the Srutis, "Desires that are in the intellect, 'For' he is then beyond all the woes 'i.c., the non-Self. , Verse 13, chapter 15 of this book. The intellect and not the Seln is the seat of all other feelings also. •Br. U., 1.3.3. +BE U.,39.20. • Br. U..4.4.7. * Br.U., 4.322.

·24 A THOUSAND TEACHINGS of his heart (intellect)'. 'Because It is unattached.' and Its form untouched by desires' and also from Smritis such as "IL" is said to be changeless, Because. It is beginningless and without attributes' and so on. Therefore. (it is concluded that) inpurity pertains to the object and not to the Self. अतो रूपादिसंस्काराद्यशुद्धिसंयन्धाभायात् न परस्मादात्मनो विलक्षणस्थमिति प्रत्यक्षादिविरोधाभावात् युक्तं पर एवात्माऽह- मिति प्रतिपत्तम्-'तदात्मानमेवावेदहं ब्रह्मास्मि', 'एफधयानु. द्रष्टव्यम् ', 'अहमेवाऽधस्तात् ', 'आरमैवाऽधस्नात् ', 'सर्वमा स्मानं पश्यति', 'यत्र त्यस्य सर्पमात्मैव', 'इदं सयं यदयमा त्मा', 'म एषोऽफलः', 'अनन्तरमयाहाम्', 'सपाह्याभ्यन्तरो बजः', 'ग्रहयेदम्', 'पतया द्वारा प्रापद्यत', 'प्रज्ञानस्य नामधेयानि', 'मत्यं मानमनन्तं ब्रह्म', 'तस्माद्वा', 'तत्राष्ट्रा तवानुमाविशन् ', 'पको देवः मर्यभूनेषु गूढः सर्वव्यापी', 'अशरीरे शरीरेषु', 'न जायते म्रियते', 'स्यमान्तं जागरिता. न्तम् ', 'म म भात्मेति विद्यात् ', 'यस्तु मर्याणि भूतानि', नजति तजति', 'येनम्नपश्यन् ', 'तदेयामिः', 'मई मनुगमयं मयंध', 'मन्तः प्रविष्टः शास्ता जनानाम् ', 'मदेय सोम्य', 'तन्मयं समात्मा तस्यममि' इत्यादिश्रुतिभ्यः ॥३n स्मृतिभ्यध-पू: प्राणिनः मयंगुहातपम्य', 'मारमेय देय. नाः', 'नयद्वारे पुरं, 'ममं मयेषु भूतेषु', 'यिचापिनसमरने' 'मयिमनं. यिमनपु', 'यामुदयः सम् ' स्पादिभ्यः एक एपारमा पर प्रल मर्ममारधर्मविनिमुनस्यमिति सिद्धम् ॥३८॥ •Br.04.1.21. •EL.Gu.2:: ..GulJI. +Dr.U..J.16.

·A METHOD OF ENLIGHTENING THE DISCIPLE 25 37, 38. "Therefore you are not different from the supreme Self inasmuch as you are devoid of impurities such as the connection with the impressions of colours and the like. As there is no contradiction to preceptional evidence etc. the supreme Self should be accepted as oneself according to the Srutis, 'It knew the pure Self to be Brahman,' 'It should be regarded as homogeneous,' It is I that am below.' It is the Self that is below. He knows everything to be the Self.' When everything becomes the Self,' 'All' this verily is the Self,' 'He" is without parts.' Without the interior and exterior.' Unborn, comprising the interior and exterior, Ann this verily is Brahman,' It" entered through this door,''The names of pure knowledge,' . Existence," Knowledge, Infinite Brahman,' From "ItI created and entered it.'. The shining One without a second, concealed in all beings and all-pervading,' 'In" all bodies Itself bodiless,' 'It" is not born and does not die.' (Knowing.) dream " and waking.' He" is my Self, thus one should know,' 'Who" (knows) all beings.' It" moves and moves not,' 'knowing" it. one becomes worthy of being worshipped,' 'it" and nothing but It is fire,' 1" became Manu and the sun,' 'Entering? into them He rules all creaturcs.' 'Existence" only, my child and .That* is real. That is the Self, thou art That." *Br. U., 1. 4. 10. *Chh. U., 7. 25. 2. *Br. U., 2. 4. 6. 10 Mu. U. 2. 1. 2. "AL. U., 3. 1.2 1 Tai. U., 2.1.6. 1. Kath. U. 2. 18. 11 Ish.U.6. "T..., 10.1. Chh. U., 6.2.3. *Br. U., 4. 4. 20 'Chh U., 7. 25. 1 Br. U., 4. 4. 23. Br. U., 2. 4. 14. . Pra, U., 6. S. Br, U, 2. 5. 19 at Mu, U., 2.2.1.1. "Al. U., 1. 3. 12. 1. Tai. U, 2. 1. 1. 1) Tai. U., 2.1.1. 1. Sw U26 II. 16 Karh. U., 2 22. to Kath U. 2. 1. 4. " Kaushitak, U., II1. 8. 11 fsh. U. 5. #M. N. U., 2. 3. * Br. U., 1. 4. 10. "T.A3. 11. I 2. * Chh. V., 6.8.7. TO ·26 A THIOUSAND TEACHINGS "It is established that you, the Self. are the supreme Bralian, the one only and devoid of every phenomenal attribute from the Smritis also such as,. All beings are the body of One who resides in the hearts of all, Gods are verily the Sell,''In the city of pine, gates' 'The same in all beings.' 'In a Brâhmana wise and courteous', 'UA-- divided in things divided' and 'All' this verily is Vasudeva (the sell)'." स यदि यात्-यदि भगवन् 'अनन्तरोऽवाद्यः', 'सवाद्या- भ्यन्तरो हजः', 'कृत्स्नः', 'प्रशानधन एय' सन्धयघनवदात्मा सर्वमूर्तिमेदवर्जितः आकाशयदेकरसः, तर्हि किमिदं दृश्यते थ्यते वा साध्यं साधनं वा साधकश्चेति श्रुतिस्मृतिलोकमसिद्धं वादि शतविप्रतिपत्तिविषय इति ॥ ३९॥ Ji 39. If he says “IC, Sir, the Self is Without interior or exterior,' 'Comprising the interior and exterior, unborn,' Whole, Pure consciousness only' like a lump or salt, devoid of all the various forms, and of a homogeneous nature like the other, what is it that is observed in ordinary usage and revealed in Srutis and Smritis as what is to be accomplished, its (appropriate) means and its accomplishers, and is made the subject-matter of contention among hundreds of rival disputants holding different views?" आचार्यो भूयात्-अविद्यारुतमेतद्यदिदं दृश्यते श्रूयते वा, परमार्थतस्त्वेक एयात्मा अविद्यादृष्टेः अनेकवत् आभासते, तिमि A pastamba Dharma Satra 1. 8. 22. Bh.GU,5.13. +Bh.GIRL.13.27. Bh. Gita, 13.16. *Br.U..2.5.19. Manu.XIL.119. Bh.Gita,5.18. • Bh.Gu, 7.19. .Mu.U.,2.1.2.

·A METIIOD OF ENLIGHTENING THIE DISCIPLC 27 रटया अनेकचन्द्रवत् । 'पत्र वा अन्यदिय स्यात् ', 'यत्र दि द्वतमिव भयति तदितर इतर पश्यति', 'मृत्योः म मृत्युमा- मोति', 'अथ यमान्यत्पश्यति अन्यावृणोति अन्यद्विजानाति तदल्पम्, अथ पदल्पं तन्मत्यमिति', 'याचारम्मणं विकारो नामधेयं मृत्तिकेत्येय सत्यम् ', 'अन्योऽसायन्योऽहम् ' इति मेद. दर्शननिन्दोपपत्तेरविद्यारतं दैतम् 'एकमेवाद्वितीयम् ', 'यत्र त्यस्य', 'तर को मोदः कः शोकः' इत्याधेकत्यविधिश्रुति- भ्यश्चेति ॥४०॥ - 40. The teacher should say "Whatever is observed (in this world) or learnt from the Srutis ( regarding the next world) are products of Ignorance. But in reality there is only One, the Self who appears to be many to deluded vision, like the moon appearing to be more than one to cyes affected by amaurosis. That duality is the product of Ignorance follows from the reasonableness of the condemnation by the Srutis of the acceptance of the reality of) difference such as, When ' there is something else as it were.' When there is duality as it were, one sees another." 'He goes from death to death.' ' And • where one sees something else, hears something else, cognizes something else that is finste, and that which is finste is mortal,' Modifications * (i.c., effects e.g., earthen jarst being only names, have for their support words only, it is tarth alone (1.e.. the cause) that is real' and 'He is one, I am another.' The same thing follows from the Srutis teaching unity, for cxample, One' only without a second.' When the knower of Brahman' and 'What delusion or grief is there?'" 'Br.U.,43.31. Br U, 2.4 14. Br.U.,44 19 Chh.U.,7.24.1. -Chh.U,6.14 "Br.U..1.4.10. Chh U.,6.2.1. *BE U,4 5.15. sh.U.,7.

·28 A THOUSAND TEACHINGS यद्येवं भगवन् , किमर्थ श्रुत्या साध्यसाधनादिभेद उच्यते उत्पत्तिः प्रलयश्चेति ॥४१॥ 41. "If it be so, Sir, why do the Srutis speak of diverseends to be attained, their means, and so forth, as also the evolution and the dissolution of the universe ?" अनोच्यते-अविद्यायत उपात्तशरीरादिमेदस्य इष्टानिष्टयोगि- नमात्मानं मन्यमानस्य साधनैरेवेष्टानिष्टप्राप्तिपरिहारोपायविवे- फमजानतः इष्टप्राप्ति चानिएपरिहारं चेच्छतः शनस्तद्विषयमज्ञान निवर्तयितुं शास्त्र न साध्यसाधनादिमेदं विधत्ते। अनिष्टरूपः संसारो हि स इति तद्भेददृष्टिमेवाविद्यां संसारमुन्मूलयति उत्पत्तिः प्रलयाघेकायोपपत्तिप्रदर्शनेन ॥ ४२ ॥ 42. "The answer to your question is this : Having acquired fi.c., having identified himself with the various things such as the body etc. and considering the Self to be connected with what is desirable and what is undesirable and so on. though cager to attain the desirable and avoid the undesirable by appropriate means-for without certain mcans nothing can be accomplished--an ignorant man cannot discriminate between the means to the realisation of what is (really') desirable for him and the means to the avoidance of what is undesirable. It is the gradual removal" of this ignorance that is the aim of the scriptures ; but not the enunciation of (the reality of the difference of the end, means and soon. For it is this very difference that consti. tutes this undesirable transmigratory existence. The scriptures, therefore, root out the ignorance constituting this Self-knowledg. Through the injunction of meritorious GHors for the purnication of the mind.

·A METHOD OF ENLIGHTENING THE DISCIPLE 29 (false) conception of difference which is the cause of phenomenal existence by giving reasons for the oneness of the evolution, dissolution, etc of the universe." अविद्यायामुन्मूलितायां श्रुतिस्मृतिन्यायेभ्यः अनन्तरमवा- ह्यम्, सबाह्याभ्यन्तरो हजः, सैन्धवघनवत् प्रज्ञानघन एवैक आत्मा, आकाशवत्परिपूर्णः इत्यत्रैय एका प्रज्ञाप्रतिष्ठा परमार्थ- दर्शिनो भवति, न साध्यसाधनोत्पत्तिप्रलयादिमेदेन अशुद्धि- गन्धोऽप्युपपद्यते ॥४३॥ 43. "When ignorance is uprooted with the aid of the Sruti. Smrti and reasoning the one-pointed' intellect of the seer of the supreme Truth becomes established in the one Self consisting of pure Consciousness like a (homogeneous) lump of salt and all-pervading - like the ether, which is within and without, without the interior or exterior and unborn. Even the slightest taint of impurity due to the diversity of ends. means. evolution, dissolution and the rest is, therefore. not reasonable." तयतत् परमार्थदर्शनं प्रतिपत्तुमिच्छता वर्णाश्रमाद्यभिमान- कृतपाङ्क्तरूपपुषवित्तलोकपणादिभ्यो व्युत्थानं कर्तव्यम् । सम्य- फरत्ययविरोधात्तदभिमानस्य मेददर्शनप्रतिपेधार्थोपपत्तिश्योप- पद्यते । नहोकस्मिन्नात्मन्यसंसारित्यबुद्धी शास्त्रन्यायोत्पादितायां तद्विपरीता पुद्धिर्भवति । नहानी शीतत्यबुद्धि, शरीरे या अज. रामरणयुद्धिः। तस्मादयिद्याकार्यत्वात् सर्वकर्मणां तत्साधनानां च यज्ञोपवीतादीनां परमार्थदर्शननिष्ठेन त्यागः कर्तव्यः ॥४४॥ By showing that the universe is not different from Brahman. Bh GH, 2.41. • Bh G.2.55. • Just as a rope pervades the snake mistaken for it.

·30 A THOUSAND TEACHINGS "One, eager to realize this right Knowledge spokof in the Sruri, should rise above the desire for a son, weal and this world and the next which are described in five-fold manner and are the outcome of a false reference the Self of castes, orders of life and so on. As this referen is contradictory to right Knowledge it is intelligible w reasons are given regarding the prohibition of the accer ance of (the reality of) difference. For, when the knowledg that the one non-dual Self is beyond phenomenal existence generated by the scriptures and seasoning, there cannot exi (side by side with it) a knowledge contrary to it. None ca think of chillness in fire or immortality and freedom from o age in regard to the (perishable) body. One, therefore, wh is eager to be established in the knowledge of the Realic should give up all actions with yajnopavira and the rest, ube accessories, which are the effects of ignorance." HERE ENDS A METHOD OF ENLIGHTENING THE DISCIPLE 1 See foof-cotes 1 and 2 on para 2. Br. V., I. 4. 17. by the Srutis. Obligatory daily dutics enjoined by the Vedas occasional rites, rites performed for some particular object and with a view to future fruition and actions prohibited by the Vedas.

·कूटस्थाद्वयात्मबोधप्रकरणम् ॥ २॥ CHAPTER II THE KNOWLEDGE OF THE CHANGELESS AND NON-DUAL SELE सुखमासीनं ब्राह्मणं ब्रह्मनिष्ठं कश्चिद्ब्रह्मचारी जन्ममरणलक्ष- णात् संसारात् निर्विष्णो मुमुक्षुः विधिवदुपसन्नः पप्रच्छ- भगवन् , कथमहं संसारान्मोक्षिप्ये? शरीरेन्द्रियविषयवेदनावान् जागरिते दुःखमनुभवामि, तथा स्वप्नेऽनुभवामि पुनः पुनः सुषुप्ति- प्रतिपत्त्या विश्रय विश्रम्य । किमयमेव मम स्वभावः, किंवा अन्यस्वभावस्य सतो नैमित्तिक इति । यदि स्वभायः, न मे मोक्षाशा, स्वभावस्यावर्जनीयत्वात् । अथ नैमित्तिकः, निमित्त परिहारे स्यान्मोक्षोपपत्तिः ॥४५॥ 45. A certain Brahmachârin, tired of the transmigratory existence consisting of birth and death and aspiring after liberation, approached in the prescribed manner a Knower of Brahmar established in It and sitting at ease and said, " How can I, Sir, be liberated from this transmigratory existence? Conscious of the body, the senses and their objects I feel pain in the state of waking and also in dream again 1 Oac belonging to the first of the four orders of life, a student. Bh. Gita, 434.

·32 TIME UYO TONGS and again aflet intervals of rest in deep sleep aporkanced by ms. this my own nature or n n mul. I being ofa different naturr' If it be my own nature I can have ao lope of liberation as one's own nature cannot be got rxd of. But of it be cauul, liberation from it may be posulle by removing the causc.* तं गुरुण्याच-गृणु यन्म, न नयायं म्यमायः। किंतु नैमित्तिकः ॥४॥ 46. The teacher said to him. “Lasten, my child, it is po? your nature but causal." इति उनशिप्य उपाच-किनिमित, किया तस्य नियतकम्, को या मम स्वमायः यस्मिनिमित्त नियतिते नैमित्तिकामायन रोगनिमित्तनिवृत्तायिय रोगी स्यमायं प्रपयेति ॥४॥ 47. Told thus the disciple said. What is the cause, what will bring it to an end and what is sy nature? That ecse being brought to an end, there will be the absence of the effect, and I shall come by my own nature, just like a patient who gets back the normal condition (of his health) when the cause of his disease is removed." गुरुरुवाच-अविद्या निमित्तं, विद्या तस्य नियतिका, अवि. पायां निवृत्तायां तनिमित्ताभावात् मोक्ष्यसे जन्ममरणलक्षणाद स्थमजाग्रदुःसं च नानुभविष्यसीति ॥४८॥ 48. The teacher said. "The cause is Ignorance. Knowledge brings it to an end. When Ignorance, the cause. *il be removed you will be liberated from the transmigratory existence consisting of birth and death. You will pener again feel pain in the states of waking and dream." "As real and pertaining to the Sll.

·TIE KNOWLEDGE OF THE CHANGELESS 33 शिष्य उवाच-का सा अविद्या, किंविषया या विद्या च का यया स्वभाव प्रतिपद्ययेति ॥ ४२ ॥ 49. The disciple said, "What is that Ignorance? (wbat is its scat? ') and what is its object?! What is Knowledge by means of which I may come by my own nature?” गुरुरुवाच-न्यं परमात्मानं सन्तं असंसारिणं संसार्यहम- स्मीति विपरीतं प्रतिपद्यसे, अकर्तारं सन्तं कर्तेति, अभोक्तार सन्तं भोक्तेति विद्यमानं व अविद्यमानमिति, इयमविद्या ॥५०॥ 50. The teacher said, "You are the non-transmigratory : Supreme Self, but you wrongly think that you are one liable to transmigration. (Similarly). not being an agent or an experiencer you wrongly consider yourself to be so. Again, you are eternal but mistake yourself to be non-eternal. This is Ignorance." शिष्य उवाच-पद्यप्यहं विद्यमानः तथापि न परमात्मा। कतत्वभोक्तृत्वलक्षणः संसारो मम स्वभावः, प्रत्यक्षादिभिः प्रमाणः अनुभूयमानत्वात् । न अविद्यानिमित्तः, अविद्यायाः स्यात्मविषयत्यानुपपत्तेः। अविद्या माम अन्यस्मिन् अन्य. धर्माभ्यारोपणा-यथा प्रसिद्ध रजतं प्रसिद्धायां शुक्तिकायां, यथा प्रसिद्ध पुरुपं स्थाणावध्यारोपयति, प्रसिद्ध वा स्थाणु पुरुषे । नाऽप्रसिद्धं प्रसिद्ध, प्रसिद्धं चाऽप्रसिद्ध । न चात्मन्य- नात्मानमध्यारोपयति, आत्मनः अप्रसिद्धत्वात् । तथा आत्मानं अनात्मनि, आत्मनोऽप्रसिद्धत्वादेव ॥५१॥ 51. The disciple said, " Though eternal I am not the Supreme Self. My nature is one of transmigratory existence The seat and the object of Ignorance is Pure Consciousness, the Self. 3 ·34 A THOUSAND TEACHINGS " consisting of agency and experiencing of its results as it is known by evidences such as sense-perception etc. It is not due to Ignorance. For it cannot have the innermost Self for its object. Ignorance consists of the superimposition of the qualities of one thing on another, e.g., well-known silver om well-known mother of pearl or a well-known human being on a (well-known) trunk of a tree and vice versa. An unknown thing cannot be superimposed on a known one and rice versa. The non-Self cannot be superimposed on the Self which is not known. Similarly, the Self cannot be superimposed on the non-Sell for the very same reason." तं गुरुरुवाच-न, व्यभिचारात् । नहि वत्स, प्रसिद्धं प्रसिद्ध एवाध्यारोपयतीति नियन्तुं शक्यम् । आत्मन्यध्यारोपणदर्शनात् । गोरोऽहं कृष्णोऽहमिति देहधर्मस्य अहंप्रत्ययविपये आत्मनि, अहंप्रत्ययविषयस्य च आत्मनः देहे अयमस्मीति ॥५२॥ 52. The teacher said to him, "it is not so. There are exceptions. For, my child, there cannot be a rule that it is only well-known things that are superimposed on other well-known things, for we meet with the super-imposition of certain things on the Self. Fairness and blackness, the properties of the body, are superimposed' on the Self which is the object of the consciousness 1,' and the same Sell is superimposed on the body.". शिष्य आह-अमिद् एव तान्मा अप्रत्ययविषयतया, देश अयमिति। तत्रयं सति प्रसिद्धयोरेय देवारमनोरितरतरा. ध्यारोपणात् स्थाणुपुरुपयोः गुक्तिकारमतयोरिय । तत्र विशेष "Objects of knowledge. "When one says “I am fair' or 'I am black.' wreaone sayanaman ·A METHOD OF ENLIGHTENING THE DISCIPLE 35 माश्रित्य भगवतोक्तं प्रसिद्धयोरितरेतराध्यारोपणेति नियन्तुं न शक्यते इति ॥ ५३॥ 53. The disciple said, "In that case the Self must be well-known owing to Its being the object of the consciousness 'I'. The body also must be well-known, for it is spoken of as 'this' (body). When this is so, it is a case of mutual superimposition of the well-known body and the well-known Self, like that of a human being and the trunk of a tree or that of silver and mother of pearl. (There is, therefore, no exception here.) So what is the peculiarity with reference to which you said that there could not be a rule that 'mutual superimposition was possible of two well-known things only?" गुरुराहराणु । सत्यं प्रसिद्धी देहात्मानी, न तु स्थाणुपुरुषा. विव विविक्तप्रत्ययविषयतया सबलोकप्रसिद्धी। कथं तहि? नित्यमेव निरन्तराविविक्तप्रत्ययविषयतया। नहि. अयं देहः, अयमात्मा, इति विविक्ताभ्यां प्रत्ययाभ्यां देहात्मानौ गृहाति यता फधित् । अत एव हि मोमुह्यते लोकः आत्मानात्मविपये पव. मात्मा नेवमात्मा इति । इमं विशेषमाश्रित्यायोचं नै नियन्तुं शक्यमिति ॥ ५४॥ 54. The teacher said, “ Listen. It is true that the Self and the body are well-known, but they are not well-known to all people to be objects of different knowledges, like a human being and a trunk of a tree. (Question). How are they known then? (Reply). (They are always known) to be the objects of an undifferentiated knowledge. For, no one knows them to be the objects of different knowledges saying. This is the body' and 'This is the Self'. It is ·36 A THOUSAND TEACHINGS for this reason that people are deluded about the nature of the Self and of the pon-Self, and say, 'The Self is of this nature' and It is not of this nature'. It was this peculiarity with reference to which I said that there was no such rule (viz., only well-known things could be superimposed on each other)." ननु अविद्याध्यारोपितं यत्र यत्, तदसत् तत्र दुष्ट, यथा रजतं शुक्तिकायां, स्थाणी पुरुषः, रज्ज्यां सर्पः, आकाशे तल- मलिनत्यमित्यादि तथा देहात्मनोरपि नित्यमेव निरन्तरावियिक- प्रत्ययतया इतरेतराध्यारोपणा कृता स्यात् । तदितरेतरयोः नित्यमेव असत्यं स्यात् । यथा शुक्तिकादिपु अविद्याघ्यारोपितानां रजतादीनां नित्यमेय अत्यन्तासत्त्वं तद्विपरीतानां च विपरीतेपु. तदत् देहात्मनोविद्ययय इतरेतराध्यारोपणा कृतास्यात् । तत्रयं सति देदात्मनोरसत्त्वं प्रसज्येत । तथानिष्ट, नाशिकपक्षयात् । अय तद्विपर्ययेण देवः मारमन्यविद्ययाऽध्यारोपितः, पेहस्या रमनि सति अमात्यं प्रसज्येत । तथानिष्टं, प्रत्यक्षादिविरोधात् । तस्मादारमानी नायिधया इतरेतरस्मिन् अध्यारोपितो। कर्य तहि यशस्लम्मयनिन्यसंयुक्तौ ॥ ५५ ॥ 55. Disciple.--"Whatever is superimposed through Igno rance on anything else is found to be non-existent in that thing, e-8 silver in mother of pearl. a human being in the trunk of a tree, a snake in a rope, and the form of a frying pan and bluebess in the sky. Similarly, both the body and the Sell always the objects of an undifferentiated knowledge, would be non-existent in each other if they were mutually superimposed. Just as silver etc., superimposed on mother "It is Bob-custeat ta mother of pearl on which it is superinsspone ·! THE KNOWLEDGE OF THE CHANGELESS 37 of pearl and other things and vice versa are always absolutely non-existent. Likewise, the Self and the Don-Self would both be non-existent if they were similarly superimposed on each other through Ignorance. But that is not desirable as it is the position of the Nihilists. If, instead of a mutual superimposition, the body (alone) is superimposed through Ignorance on the Self the body will be non-existent in the existing Self. That is also not desirable. For it contradicts sense-perception etc. Therefore the body and the Self are not mutually superimposed due to Ignorance. (If they are not superimposed) what then! They are always in the relation of conjunction with each other like pillars and bamboos." न । अनित्यत्यपरार्थत्वप्रसङ्गात् । संहतत्यात् परार्थत्वं अनि- त्यत्वं च, यशस्तम्भादिवदेव । किंच यस्तु परहेन संहतः फल्पित आत्मा स संहतत्वात् परार्थः । तेन असंहतः परोऽन्यो नित्यः सिद्धस्तावत् ॥५६॥ 56. Teacher. It is not so. For in that case there arises the possibility of the Self existing for the benefit of another and being non-eternal. The Self, if in contact with the body, would be existing for the benefit of another and be non-eternal like the combination of pillars and bamboos, Moreover, the Self, supposed by other philosophers to be conjoined with the body. must have an existence for the sake of another.' It is therefore, concluded that devoid of contact with the body the Self is eternal and characteristically different from it." 1 The disciple means by the word. Self the consciousness, 'l'. * Just is a combination of pillars and bamboos is called a house, so the combination of the Sell and the body is called a man * Another conscious Being.

·38 ATimtsAND TEACITINGS नस्यासहनम्य देदे देहमानया अध्यारोपिनयन अमरवा- निग्यत्यादिदोषप्रमही भयति । सत्र निरामको देह इति येना- शिकपसमातिदोप: स्यात् ॥ ५ ॥ 57. Disciple.-" The objections that the Sell as the body only' is non-existent, non-cternal and so on. hold good if the Self which is not conjoined with the body' were super imposed on it. The body would then be without a Self and so the Nihilist position comes in." न। स्यत एयात्मनः आकाशस्येय अमंदतत्याभ्युपगमात् । सर्वेणासंदतः स च आत्मेति न निरारमको देदादिः सर्वः स्यात् । यथा च आफाशं सर्वेणासंहतमिति सवं न निराफा भवति, एयम् । तस्मान येनाशिकपक्षमाप्तिदोषः स्यात् ॥ ५८ ॥ 58. Teacher.-"No. (You are not right). For we admit that, like the ether, the Self is by nature free from contact with anything. Just as things are not bereft of the ether though it is not in contact with them, so the body etc..' are not devoid of the Sell though It is not in contact with them. Therefore the objection of the Nihilist position coming in does not arise." यत्पुनरुक्तं, देहस्यात्यन्तासत्त्वे प्रत्यक्षादिविरोधः स्यादिति । तम । प्रत्यक्षादिभिः आत्मनि देहस्य सत्त्वानुपलब्धेः। नहात्मनि ! For, being superimposed the Selt is non-existent. * The relation of conjunction between the Self and the body is pot admitted by the teacher. The relation of conjunction failing, that of false identity comes in. For we must cuplain the idea, 'I am a man'. The body again is 'superimposed on the Self according to the teacher, . And the Self would be without a body, ·THE KNOWLEDGC OF THE CHANGELESS 39 कुण्डे पदर, क्षीरे सर्पिः, तिले तैलं, भित्ती चित्रमित्र च, प्रत्य- क्षादिभिः देह उपलभ्यते। तस्मान प्रत्यक्षादिविरोधः ॥ ५९ ।। 59. "It is not a fact that the absolute non-existence of the body contradicts sense perception etc, inasmuch as the existence of the body in the Self is not known by these evidences. The body is not known to exist in the Self by perception etc., like a plum in a hole, ghee in milk, oil in sesame or a picture painted on a wall. There is, therefore, no contradiction to sense-perception etc." कथं तर्हि प्रत्यक्षाद्यप्रसिद्धात्मनि देहाध्यारोपणा, देहे च आत्मारोपणा? ॥६॥ 60. Disciple -" How can then there be the superimposition of the body etc., on the Self which is not known by sense-perception etc., and that of the Self on the body ?" नाय दोषः। स्वभावप्रसिद्धत्वादात्मनः। नहि कादाचि. स्कत्वसिद्धायेव अध्यारोपणा, न नित्यसिद्धी, इति नियन्तुं शक्यं, आकाशे तलमलाद्यध्यारोपणदर्शनात् ॥११॥ 61. Teacher.-" It is not a (valid) objection. For the Self is gatucally well-known. As we see the form of a frying pan and blueness superimposed on the sky there As stated by the disciple. See para 55. *One, therefore, should not refuse to accept mutual superimposition on the false ground that it contradicts sense perception etc. As a matter of fact, it is only the qualities like consciousness etc, of the Self and not the Self itself that is superimposed, though the non-Self itself and its qualties are superimposed Hence Nihilism does not come in. See Padmapidas gloss (Panchapidiki, Division 1) where it is explained how consciousness is a quality of the Self.

·40 A THOUSAND TEACHINGS connot be a rule that it is things known occasionally only on which superimposition is possible and not on things alwayx known." किं भगवन् , देहात्मनोः इतरेतराध्यारोपणा देहादिसंघात कृता अथवा आत्मकृतेति ॥१२॥ 62. Disciple.-"Sir, is the mutual superimposition of the body and the Self made by the combination of the body etc.. or by the Setr?" गुरुरुवाच-यदि देहादिसंघातकृता, यदि वा आत्मकृता, किं तत्र स्यात् ॥६३ ।। 63. The teacher said, "Does it matter if it be made by the one or the other?" इत्युक्तः शिप्य आह-यद्यहं देहादिसंघातमात्र, ततो ममा चेतनत्यात् परार्थत्यमिति न मत्कृता देहात्मनोः इतरेतराभ्यारो पणा । अथाहमात्मा परोऽन्यः संघातात् , चितिमरयात् स्वार्थ इति मयेय चितिमता आत्मनि अध्यारोपणा क्रियते सर्वानर्थ- बीजभूता ॥६॥ 64. Questioned thus, the disciple said, "II were only a combination of the body etc., I would be nonconscious and would exist for the sake of another only. Therefore the mutual superimposition of the body and the Self could not be made by me. If, on the other hand, I were the Self I would be characteristically different from the combination of the body etc., would be conscious and, therefore, would crist entirely for myself. So it is I, a conscious being, who make that superimposition, the root of all evils, on the Sell." 1, the Scil.

·THE KNOWLEDGE OF THE CHANGELESS 41 इत्युक्तो गुरुरुवाचा -अनर्ययोजभूतां चेत् मिथ्याध्यारोपणां जानीपे, मा कास्तहि ॥६५॥ 65. Thus told the teacher said, "Do not' make any superimposition if you know it to be the root of all evils." नैव भगवन् , शक्नोमि न कर्तुम् । अन्येन केनचित् प्रयुक्तोऽहं, न स्वतन्त्र इति ॥६६॥ 66. Disciple.-" Sir, I cannot but make it, I am not independent. I am made to act by someone else." न तर्हि अचितिमरवात् स्वार्थः त्वम् । येन प्रयुक्तः अस्व- तन्त्रः प्रवर्तसे, स चितिमान् स्थायः, संघात एव त्वम् ॥६७ ॥ 67. Teacher.--"Then you do not exist for yourself as you are non-conscious. That by which you are made to act like one dependent on another is conscious and exists for itself. You are only a combination (of the body and other things)." यद्यचेतनोऽहं, कथं सुखदुःखवेदना भवदुक्तं च जानामि ॥८॥ 68. Disciple.-"How am I conscious of pain and pleasure and also of what you say if I be non-conscious ?" गुरुरुवाच-कि सुखदुःखवेदनाया मदुक्ताच्चान्यस्त्वं, किंवा अनन्य पवेति ॥१९॥ 69. Teacher.-" Are you different from the consciousness of pain and pleasure and from what I say, or not?" Nie, give it up. Koow that you are Pure Consciousness and never really identificd with the body etc, ·42 A THOUSAND TEACHINGS शिष्य उवाच-नाहं तावदनन्यः। कस्मात् ! यस्मात्तदुभयं कर्मभूतं घटादिकमिव जानामि । यद्यनन्योऽहं, तेन तदुभयं न जानीयां; किंतु जानामि, तस्मादन्यः। सुखदुःखवेदनाविक्रिया च स्वार्थैव प्रामोति, त्यदुक्तं च स्यात् अनन्यत्वे, न च तयोः स्वार्थता युक्ता। नहि चन्दनकण्टककृते सुखदुःखे चन्दनकण्टः काथै, घटोपयोगो या घटार्थः । तस्मात् तद्विशातुर्मम चन्दनादि- कृतः अर्थः। अहं हि ततोऽन्यः समस्तमथं जानामि युद्धया- रूढम् ॥ ७॥ 70. The disciple said, “It is not a fact that I am not different from them. For, I know them to be objects of my knowledge like jars and other things. If I were not different I could not know them. But I know them; so I am different. If I were not different the modifications of the mind called pain and pleasure and the words spoken by you would exist for themselves. But that is not reasonable. For pleasure and pain produced by sandal paste and a thom respectively and also the use of a jar are not for their own sake. Therefore the purposes served by sandal paste etc.. are for the sake of me who am their knower. I am different from them as I know all things pervaded by the intellect." नं गुरुण्याच-पयं तहिं स्थायस्त्य, चितिमस्थान परेण प्रयुज्यसे। नदि मितिमान् परतन्त्रः परेण प्रयुज्यते, चितिमत. धिनिमदयानुपपत्तः, ममन्यात्, प्रदीपप्रकाशयोरिय । नापि मचितिमदयं चिनिमतो भयति, मचितिमतोऽचितिमरयादय स्वार्थमन्धानुपपत्तः। नापि भचितिमतोः भायोग्याय दएम् । नहि काष्टकुप अन्योन्यायं कुयति ॥७॥ - .

·THE KNOWLEDGE OF THE CHANGELESS 43 71. The teacher said to him. "As you are possessed of consciousness, you exist for yourself and are not made to act by anyone else. For an independent conscious being is not made to act by another as it is not reasonable that one possessed of consciousness exists for the sake of another possessing consciousness, both being of the same nature like the lights of two lamps. Nor does one possessed of consciousness exist for the sake of another having no consciousness; for it is not possible that a thing exists for itself for the very fact that it is non-conscious. Nor again is it seen that two pon-conscious things exist for each other. as wood and a wall do not serve each other's purpose." ननु चितिमरवे समेऽपि भृत्यस्वामिनोः अन्योन्यार्थत्वं हएम् ॥७२॥ 72. Disciple.-" But it may be said that the servant and the master are seen to serve each other's purpose though they are equally possessed of consciousness." नैवम् , अग्नरुप्णप्रकाशयत् तव चितिमत्त्वस्य विवक्षितत्यात् । प्रदर्शितश्व दृष्टान्तः प्रदीपप्रकाशयोरिति । तत्रैवं सति स्थबुद्धयारूढमेव सर्वमुपलभसे अयुष्णप्रकाशतुल्येन फूटस्थ- नित्यचैतन्यस्वरूपेण । यदि चैवम् , आत्मनः सर्वदा निर्विशेषत्व- मुपगच्छसि । किमित्यूचियान् , सुपुप्ते विश्रम्य विश्रम्य जाप्रत्स्व- प्रयोः दुःखमनुभवामि इति । किं अयमेव मम स्वमावः, किंवा नैमित्तिकः इति च। किमसौ व्यामोहोऽपगतः, किंवा नेति ॥७३॥ 73. Teacher.--"It is not' so. For I speak of consciousness belonging to you like heat and light to fire. It is 1 For, the non-conscious portion in each is of service to the conscious portion in the other, ·A TIMETAN TTACHINGS . for this reason that I cited the crample of the lights of two lamps. Therefore. s changeless and eternal consciousness. like the heat and light of fire, you know everything' presented to your intellect. Thus when you always know the Self to be without any attribute why did you say.' experience pain and pleasure again and again during the states of waking and dream after intervals of rest in deep sleep?' And why dxd you say. Is it my own nature or causal?' Has this delusion vanished or not?" इत्युक्तः शिष्य भाद-मगयन् , अपगतः त्यत्रमात् प्या. मोदः, किंतु मम फूटस्थतायां मंशयः। कथम् ! सदादीनां स्वतःसिद्धिर्नास्ति, अचेतनत्यात् । सदायाकारमन्ययोत्पत्तेस्तु तेषां प्रत्ययानामितरतरव्यावृत्तविशेषणानां नीलपीतायाकार- यतां स्वतःसिद्धयसंभवात्। तस्माद्वाहाकारनिमित्तन्यं गम्यते, इति याह्याकारयत् शम्दाद्याफारत्यसिद्धिः। तथा प्रत्ययानामपि अमत्ययालम्यनवस्तुमेदानां संहतत्वात् अचैतन्योपपत्तेः स्वार्थ- त्यासंभयात् स्वरूपव्यतिरिक्तप्राहकग्राह्यत्वेन सिद्धिः; शम्दादि- यदेय । मसंहतत्वे सति चैतन्यात्मकत्यात् स्थार्थोऽपि महंप्रत्य- यानां नीलपीतायाकाराणामुपलभ्येति विक्रियावानेव, फूटस्थः इति संशयः ॥ ७॥ 74. To this the disciple replied. “The delusion. Sir. is gone by your grace; but I have doubts about the changeless nature which, you say, pertains to me." Teacher.-"What doubes?" Superimposed on you, changeles, pure Consciousness .Sce para45. "ht, "I am liable to transmigration and misery and other than the Lord who is ever free." 1 ·THE KNOWLEDGE OF THE CHANGELESS 45 Disciple.--"Souad etc.,' do not exist iodependently as they are non-conscious. But they come into existence when there arise in the mind modifications resembling sound and so on. It is impossible that these modifications should have an independent existence as they are exclusive of one another as regards their special characteristics (of resembling sound etc..) and appear to be blue, yellow, etc. (So sound etc.. are got the same as mental modifications.) It is therefore inferred that these modifications are caused by external objects. So, it is proved that modifications resemble sound etc., objects existing externally.' Similarly, these different modifications of the mind also are combinations and therefore ROo-conscious. So, not existing for their own sake they. like sound etc., exist only when known by one different from them. Though the Self is not a combination, consists of Consciousness and exists for Its own sake, It is the knower' of the mental modifications appearing to be blue, yellow and 80 on. It must, therefore, be of a changeful nature. Hence is the doubt about the changeless nature of the Self." तं गुरुरायाच-न युक्तस्तय संशयः। यतस्तेषणं प्रत्यपानां नियमेन अशेषतः उपलब्धेरेच अपरिणामित्वात् कूटस्थत्यसिद्धी, निश्चयहेतुमेव अशेरचित्तप्रचारोपलचि संशयहेतुमात्य। यदि हि तय परिणामित्यं स्यात् । अशेषस्यविषयचित्तप्रचारोपलरिधर्म स्यात्, चित्तस्येच स्यविषये, यथा चेन्द्रियाणां स्थविषयेषु। Sound, touch, sight, taste and smelt Refutation of the Idealist. "Le, sound consciousness, touch consciousness, colour consciouste * It is only pure Consciousness, that has an independent existence. like sound eta The Sit. "The disciple roeans thic agent of the action of knowing the modifications. etc.

·ATHRE'SAND TEACHINES "1 म प समाधमनम्नय म्यायिकशोपलधिः । मतः कूटम्य तयेति ॥७॥ 75. The teacher said to him. "Your doubt is totjust abic. For you, the Self, are proved to be free from chso; and therefore perpetually the same on the ground that all i modifications of the mind without a single exception 1 (simultaneously) known by you. You regard this knowled of all the modifications which is the reason for the abo inference as that for your doubt. If you were changerul !! the mind or the senses (which pervade their objects one aft another). you would not simultaneously know all the meat modifications. the objects of your knowledge. Nor are yo aware of a portion only of the objects of your knowleds (at a time). You are.therefore, absolutely changeless. तपाहत -उपलधिर्नाम धात्यर्थों विक्रियय उपलधुः कूद स्थात्मता चेति विरुद्धम् ॥ ७ ॥ 76. The disciple said. "knowledge is the meaning of: root' and therefore surely consists of a change, and thi Knower,' (as you say) is of a changeless nature. This is a contradiction." न। धात्वविक्रियायां उपलब्ध्युपचारात् । यो हि यौद्ध प्रत्ययः स धात्वर्थों विक्रियात्मकः आत्मनः उपलयामासफला. वसान इति उपलब्धिशम्देन उपचर्यते । यथा छिदिक्रिया द्वैधी- भावफलावसानेति धात्वर्थत्वेन उपचर्यते, तद्वत् ॥ ७॥ .77. Teacher.-"It is not so. For the word knowledge is used only in a secondary sense to mean a change called an 1 Verse 7,Chap. 14 and verses 156--158.Chap. 18. .roknow. * For every root means an action. * The disciple means the agent of the action of krowing.

·. THE KNOWLEDGE OF THE CHANGELESS 47 action, the meaning of a root. A modification of the intellect called an action ends in a result in itself which is the reflection of Knowledge, the Self. It is for this reason that this modification is called knowledge in a secondary sense, just as the action of cutting (a thing), producing and including the ultimate resultviz., its separation in two parts is seconda. rily called the meaning of the root (to cut)." इत्युक्तः शिष्य आह-ननु भगवन् , मम कूटस्थत्वप्रतिपादनं प्रति असमर्थो दृष्टान्तः। कथम् ? छिदिः छेद्ययिक्रियावसाना उपचर्यते यथा, धात्वर्थत्वेन, तथा उपलब्धिशब्दोपचरितोऽपि धात्वर्थो पौद्धप्रत्ययः आत्मनः उपलब्धिविक्रियावसानश्चेत्, ना- रमनः फूटस्थता प्रतिपादयितुं समर्थः ॥ ७ ॥ 78. Told thus the disciple said, "Sir, the example cited by you cannot prove that I am changeless." Teacher.--"How?" Disciple. For, just as the action of cutting, producing and including the ultimate change in the thing to be cut, is secondarily called the meaning of the root (to cut), so. the word knowledge is used secondarily for the mental modification which is the meaning of the root (to know) and which ends in the result that is a change in knowledge, the Self. The example cited by you cannot, therefore, establish the changeless nature of the Self." गुरुवाच-सत्यमेवं स्यात् यदि उपलायुपलन्ध्रोः विशेषः। नित्योपन्धिमात्र एव हि उपलाया, नतु ताकिंकसमयाय अन्या उपलब्धिः, अन्य उपलया च ॥ ७ ॥ * See verses 53 and H. Chap. 13.

·50 . A THOUSAND TEACHINGS वाढम् अनुभवामि किंतु विच्छिद्यविच्छिद्य, न तु सन्ततम् ॥ ८८॥ 88. Disciple.-"Yes, I experience them, at intervals but not continuously." तं गुरुरुवाच-तर्हि आगन्तुके त्वेते, न तवात्मभूते । यदि तवात्मभूते चैतन्यस्वरूपवत् स्वतःसिद्धे, सन्तते एव स्याताम् । किंच स्वप्नजागरिते न तय आत्मभूते, व्यभिचारित्यात्, वस्त्रादियत् । न हि यस्य यत्स्वरूपं तत् तद्वयभिचारि दृष्टम् । स्वप्रजागरिते तु चैतन्यमानत्वात् व्यभिचरतः। सुपुते चेन् स्वरूपं व्यभिचरेत्, तनष्टं नास्तीति वा याध्यमेव स्यात्, आगन्तुकानां अतद्धर्माणां उभयात्मकत्यदर्शनात्, यया धन- वस्त्रादीनां नाशो दृष्टः, स्यमभ्रान्तिलम्धानां तु अमायो घटः ॥८॥ 89. The teacher said, "They are then adventitious only and are not your own nature. They would surely be continuous' if they were self-existent like Pure Consciousness which is your own nature. Moreover, they are not your own nature inasmuch as they are non-persistent like clothes and other things. For what is one's own nature is gever seen to cease to persist while one is persisting. But waking and dream cease to persist while Pure Consciousness continues to do so. Pure Consciousness, the Self, persisting in deep sleep. whatever is non-persistent (at that time) is either destroyed' or negated' inasmuch as adventitious things. never the properties of one's own nature, are found to possess And bence would always be experiesced by you. In both these cases they cannot be regarded as really belonging to the Seif.

·THE KNOWLEDGE OF THE CHANGELESS 51 " these characteristics; for example, the destruction of money, clothes, etc. and the negation of thiogs acquired in dream or delusion are seen. भन्वेवं भगवन्, चैतन्यस्वरूपमपि आगन्तुकं प्राप्तम्, स्थान- जागरितयोरिव, सुपुते अनुपलब्धेः । अचैतन्यस्वरूपो वा स्यामहम् ॥९॥ 90. Disciple." But, Sir, when this is so. Pure Consciousness Itself has to be admitted' to be adventitious like waking and dream. For it is not known in deep sleep. Or, (it may be that I have adventitious consciousness or ) am non-conscious by nature.' न, पश्य, तदनुपपत्तेः । चैतन्यस्वरूपं चेत् आगन्तुकं पश्यसि, पश्य । नैतद्वपशतेनापि उपपत्त्या कलयितुं शक्नुमो वयम्, अन्यो वाऽचैतन्योऽपि । संहतत्वात् पारायं अनेकत्वं नाशित्वं च न केनचित् उपपच्या धारयितुं शक्यम् । अस्वार्थस्य स्वतःसिद्धधभावादित्ययोचाम। चैतन्यस्वरूपस्य तु आत्मनः स्वतःसिद्धेः अन्यानपेक्षत्वं न केनचित् चारयितुं शस्यम् , अव्यभिचारात् ॥९१॥ 91. Teacher.-"No. (What you say is not right. Think over it It is not reasonable (to say so). You may look upon Pure Conscioustess as adventitious (if you are wise enough); but we cannot prove It to be so by reasoning even in a hundred years, nor (can It be proved to be so) The ideas, 'I am a scer,''I am a hcarer,' ctc. showing consciousness in ono in dream and waking are absent in deep sleep together with the two states. The disciple's idea is: 'When the two states are not there in deep sleep, my consciousness is also not there."

·52 A THOUSAND TEACTINGS cven by a dull man. As the consciousness (that has fo its adjuncts mental modifications ) is a combination oc one can disprove its cristence for the sake of another, it manyness and destructibility by any reasoning whatever for we have already' said that whatsoever does not exist for itself is not self-existent. As Pure Consciousness, the Sell, is self-existent no one can disprove its independence of other things inasmuch as It never ceases to cxist." ननु व्यभिचारो दर्शितो मया, सुपुने न पश्यामीति 92. Disciple.- "But I have shown an exception." namely, I have no consciousness in deep sleep." न । व्याहतत्वात् । कथं व्याघातः? पश्यतस्तव न पश्यामि इति व्याहतं वचनम् । नहि कदाचित् भगवन् , सुपुप्ते मया चैतन्यं अन्यद्वा किंचित् दृष्टम् । पश्यन् तर्हि सुपुप्त त्वम् । यस्मात् दृष्टमेव प्रतिपेसि, न दृष्टिम् । या तय दृष्टिः तत् चैतन्य मिति मयोक्तम् । यया त्वं विद्यमानया न किंचित् दृष्टमिति प्रतिपेधसि, सा दृष्टिः त्वच्चैतन्यम् । तर्हि सर्वत्र अव्यभिचारात् कूटस्थनित्यत्वं सिद्धं स्वत एव, न प्रमाणापेक्षम् । स्वतःसिद्धस्य हि प्रमातुः अन्यस्य प्रमेयस्य परिच्छिति प्रति प्रमाणापेक्षा। या तु अन्या नित्या परिच्छित्तिः अपेक्ष्यते, अन्यस्य अपरि च्छित्तिरूपस्य परिच्छेदाय, सा हि नित्यैव ज्योतिःस्यभाया । आत्मनि प्रमाणत्वे प्रमातृत्वे वा न तां प्रति प्रमाणापेक्षा, तत्स्वभावत्यात् । यथा प्रकाशनं उष्णत्वं या कटस्था स्वयं i. e., no one can be so dull as to prove It to be so. See para74. Sce para 90. "To the persistence of Pure Consciousness.

·THE KNOWLEDGE OF THE CHANGELESS S3 लोहोदकादिपु परतः अपेक्ष्यते अश्यादित्यादिभ्यः, अतत्स्य. racena, a farti azt, haat TETETT - Ferra 311 93. Teacher.--"No, you contradict yourself." Disciple-" How is it a contradiction?" Teacher. -"Yau contradict yourself by saying that you are not consious when, as a matter of fact, you are so." Disciple.-" But, Sir, I was never conscious of consciouspress or anything else in deep sleep." Teacher.." You are then conscious in deep sleep. For you deny the existence of the objects of knowledge (in that state), but not that of Knowledge. I have told you that what is your consciousness is nothing but absolute Knowledge. The Consciousness owing to whose presence you deny (the existence of things in deep sleep) by saying, 'I was conscious of nothing' is the Knowledge, the Consciousness which is your Self. As it never ceases to exist, Its eternal immutability is self-evident and does not depend on any evidence; for an object of Knowledge different from the self-evident Knower depends on an evidence in order to be known. Other than the object the eternal Knowledge that is indispensable in proving non-conscious things different from Itself, is immutable; for It is always of a self-evident nature. Just as iron, water, etc., which are not of the nature of light and heat, depend for them on the sun, fire and other things other than themselves, but the sun and fire themselves always of the nature of light and heat, do not depend for them on anything else; so, being of the nature of pure Koowledge It does not depend on an evidence to prove that It exists or that It is the Knower."

·54 A THOUSAND TEACHINGS अनित्यत्वे एव प्रमा स्यात्, न नित्यत्वे इति चेत् ॥१४॥ 94. Disciple.-" But it is transitory knowledge only thais the result of a proof and not eternal Knowledge." न । अवगतेः नित्यत्यानित्यत्वयोः विशेपानुपपत्तेः। न हि अवगतेः प्रमात्वे अनित्या अवगतिः प्रमा, न नित्या इति विशेषः अवगम्यते ॥१५॥ 95. Teacher.-"No There cannot reasonably be a distinction of perpetuity or otherwise in knowledge. For it is not known that transitory knowledge, is the result of a proof and not eternal Knowledge, as Knowledge. Itself is such a result." नित्यायां प्रमातुः अपेक्षामायः। अनित्यायां तु यनान्तरित स्यात् अयगतिः अपेक्ष्यत इति विशेषः स्यादिति चेत् ॥ ९ ॥ 96. Disciple.-"But eternal Knowledge does not depend on a knower' while transitory knowledge docs so as it is produced by an intervening effort. This is the difference." मिक्षा तहिं भारमनः प्रमातुः स्यतामिदिः, प्रमाणनिरपेक्ष तपनि ॥७॥ "Tre Knowledge is due to sense perception, fnference, testimony, et-, ban : Ke a bar, for example, with our cycs, we have what is calles the true knowledge of the jar. It is produced and therefore transitory. That is what the disciple thinki. Pure Knowledge which is the Seif. PuraKnowledge their Ser paras 103 and IOR of this Chapter. One who applies « proof . Betwees Km kedre eternal and transitory.

·THE KNOWLEDGE OF THE CIJANGELESS 55 97. Teacher." The Knower' which is the Self is then self-evident as It does not depend on any evidence in order to be proved)." अभावेऽपि अपेक्षाभावः, नित्यत्वात् इति चेत् । न । अव- गतेरेव आत्मनि सद्भावादिति परितमेतत् ॥१८॥ 98. Disciple.-" (If the knowledge of the Self be independent of an evidence on the ground that it is eternal) why should the absence of the result' of an evidence with regard to the Self be not so on the same ground ?" Teacher. "No, it has been refuted on the ground that it is pure Knowledge that is in the Sell." प्रमातुश्चेत् प्रमाणापेक्षासिद्धिः, कस्य प्रमित्सा स्यात् ? यस्य प्रमित्सा स एवं प्रमाता अभ्युपगम्यते। तदीया च प्रमित्सा प्रमेयविषयक, न प्रमाविषया। प्रमाविषयत्वे अन- घस्थाप्रसङ्गात् प्रमातुः तदिच्छायाश्च, तस्याप्यन्यः प्रमाता, तस्याप्यन्य इति । एवमेय इच्छायाः प्रमाविषयत्वे । प्रमातु- रात्मनः अब्यवहितत्याच प्रमेयत्यानुपपत्तिः। लोके हि प्रमेयं नाम प्रमातुः इच्छा-स्मृति प्रयत्न-प्रमाणजन्मव्यवहितं सिद्धयति, नान्यथा, अविगतिः प्रमेयविश्या दृया । न च प्रमातुः प्रमाता स्वस्य स्वयमेव केनचित् व्ययहितः कल्पयितुं शक्यः इच्छादी. नामन्यतमेनापि । स्मृतिश्च स्मर्तव्यविपया, न स्मर्तृविपया। Eternal Knowledge. Sec para 93. The disciple thinks that the Self does not exist as It is not known by an evidence. Truc Knowledge. See foot-note I, para 94, * 3.c., tho Self is of the nature of pure Knowledge and so It exists independent of cvery evidence. Set paras 93 and 97 above.

·56 A THOUSAND TEACHINGS तथा इन्छायायिययमेय. म इच्छायविषयत्यम् । स्मत्रि छायद्विपयन्येऽपि हि उमयोः अनयस्था पूर्ववदारिहाया स्यात् ॥१९॥ 99. " Whom will the desire (10 know a thing) belong to if the Knower depends on an evidence in order to be known! It is admitted that one who is desirous of knowing a thing is the Knower His desire of knowing a thing has for its object the thing to be known and not the Knower. For. 11 the latter case, there arises a regressus ad infinitum with regard to the Knower and also with regard to the desire to know the Knower inasmuch as the knower of the knouer and so on (are to be known); and such is the case with regard to the desire of knowing the knouer. Moreover, there being nothing intervening the Knower, the Self cannot fall into the category of the known. For a thing to be known becomes known when it is distanced from the knower by the birth of an intervening desire, memory, effort or an evidence on the part of the knower. There cannot be the knowledge of an object in any other way. Again it cannot be imagined that the knower himself is distanced from himself by anyone of his own desire etc. For memory has for its object the thing to be remembered and not one who remembers it; so has desire for its object the thing to be desired and not one who desires it. There arises, as before an inevitable regressus ad infinitum if memory and desire have their own agents for their objects. i. c., a thing to be known is distanced by the birth of an evidence before it is known; a thing to be desired is distanced by the birth of a desire before it is desired; a thing to be remembered is distanced by the birth of a memory before it is remembered ; and a thing to be accomp'ished is distanced by an effort before it is accomplished.

·THE KNOWLEDGE OF THE CHANGELESS 57 ननु ममातृविषयावगत्यनुत्पत्ती अनवगत एव प्रमाता स्या- दिति चेत् ॥ १०॥ 100. Disciple.-"But the Knower remains unknown if there is no knowledge which has for its object the Knower." न, अवगन्तुः अवगतेः अवगन्तव्यविषयत्वात् । अवगन्तु- विषयत्वे च अनवस्था पूर्ववत् स्यात् । अवगतिश्च आत्मनि कूटस्थनित्यात्मज्योतिः अन्यतः अनपेक्षैव सिद्धा, अयादि- त्याधुणप्रकाशयत् , इति पूर्वमेव प्रसाधितम् । अवगतेः चैत- न्यारमज्योतिषः स्वात्मनि अनित्यत्वे आत्मनः स्वार्थतानुपपत्तिः, कार्यकारणसंघातवत् संहतत्वात् पाराध्य दोपवत्त्यं च अयो. चाम । कथम् ? चैतन्यात्मज्योतिपः स्यात्मनि अनित्यत्वे स्मृत्या- दिव्यवधानात् सान्तरत्यम् । ततश्च तस्य चैतन्यज्योतिषः प्रागु त्पत्तेः प्रध्वंसायोध्य आत्मन्येव अभायात्, चक्षुरादीनामिव संह- तस्यात्, पारायं स्यात् । यदा च तत् उत्पनं आत्मनि विद्यत्ते, न तदा आत्मनः स्वार्थत्यम् । तद्भाचाभावापेक्षा हि आत्माना स्मनोः स्वार्थत्वपरार्थत्यसिद्धिः । तस्मात् आत्मनः अन्यनिरः पेक्षमेव नित्यचैतन्यज्योति सिद्धम् ॥ १०॥ 101. Teacher -"No. The knowledge of the knower has for its object the thing to be known. If it has for its object the knower there anses a regressus ad infinitum as before.' It has already been shown that like the heat and light of the sun, fire and other things, the knowledge which is changeless, eternal and self-effulgent' has an existence in the Self entirely independent of everything else. I have already Sec para 99. ISee para93. +Br. U..4.3.9. .Sce paras 641073.

·hik Tirticn.. alist atthe ritATAKnowledge which otherrinttes Seltorruinnary * Mamrome untiamrate thrette ifeated for tell attrint combination. It was Impenter animantintense for the utent another like the animation of the bowly and the town low?(Reply) 11 the wifeftulroni Koovlige in the Self were transitory wou!! have a distance my the merrenthint of memorgen It would then he non cixtent in the Self Deforo bezs7 produced and after henne destroyre, and the Selt. A combinatin, would have an intence for the sake of another like that of the cys str. praduced by the combination of certain thing. The Self would have no independent existract il this kinoakdg were produced befort it was in tl. For it is only on account of the absence or presence of the state of being combined that the Sell is known to crist for Tisc! and the non.Scil for another. It is therefore, established that the Self is of the nature of cternal and self-effulgral Knowledg: not dependent on anything else. ननु पर्ष मनि, ममति प्रमापये क प्रमातुः प्रमाव ग्यम्। १०२॥ 102. Disciple.-" low can the Knower beaxaowerif he is not the seat of the knowledge produced by evidences. उच्यते-प्रमायाः नित्यत्वे अनित्यत्ये वरूपविशेाभायात् । भयगतिर्हि प्रमा। तस्याः स्मृतीच्छादिपिकायाः अनिन्याया, फूटस्थनित्याया या, न स्यरूपविशेषो विद्यते । यथा धात्वर्यस्य तिष्ठत्यादेः फलस्य गत्यादिपूर्वकस्य भनिन्यस्य अपूर्वस्य नित्यस्य या, रूपविशेषो नास्तीति तुल्यो व्यपदेशो दृष्टः -तिष्ठन्ति And therefore producible. * See para 99.

·THE KNOWLEDGE OF THE CHANGELESS 59 मनुप्याः, तिष्ठन्ति पर्वताः इत्यादि, तथा नित्यावगतिस्व. रूपेऽपि प्रमातरि प्रमातृत्वव्यपदेशो न विरुध्यते, फलसामान्या. दिति ॥ १०३॥ 103. The teacher said, "The knowledge produced by ar evidence does not differ jo its essential nature whether one calls it cternal or transitory. Knowledge (though) produced by an evidence is nothing but knowledge. The knowledge preceded by memory. desire, etc. and supposed to be transitory, and those which are eternal and immutable do not differ in their essential nature. Just as the result of the transitory actions of standing etc., the meanings of roots, preceded by motion etc. and that of the permanent ones not so preceded donor differ in their essential nature, and there are. therefore, the identical predicates in the statements, People stand', 'Mountains stand', etc.; so. the Knower, though of the nature of eternal Knowledge, is called a Kpower without contradiction inasmuch as eternal Knowledge is the same 'as one produced by an evidence (as regards Its essential nature)." अत्राह शिप्य:-नित्यावगतिस्वरूपस्य आत्मनः अविक्रिय त्यात् कार्यकरणः असंहत्य, तक्षादीनामिय यास्यादिभिः, कतत्वं नोपपद्यते, असंहतस्वभाषस्य च कार्यकरणोपादाने अनवस्था प्रसज्येत । तक्षादीनां तु कार्यकरणः नित्यमेव संहतत्वमिति पास्याापादाने नानवस्था स्यादिति ॥ १०४ ॥ 104. Here the disciple starts an objection: “It is not reasonable that the Self which is changeless and of the nature of eternal Knowledge and not in contact with the body and 1 Truc knowledge as opposed to delusion, se note 1, pare 94 1 Sec para 99. Set para 108.

·60 A THOUSAND TEACHINGS the senses should be the agent' of an action like a carpenter in contact with an adze and other instruments. A regTESSUT ad infinitum arises if the Self unconnected with the body, the senses. etc. were to use them as Its instruments. As carpenters and others are always connected with bodies and senses there is no regressus ad infinitum when they use adzes and other instruments." इह तु असंहतस्वभावस्य करणानुपादाने कर्तृत्वं नोपपद्यत इति करणं उपादेयम्, तदुपादानमपि विक्रियेवेति तत्कतत्वे करणान्तरमुपादेयम्, तदुपादानेऽपि अन्यदिति प्रमातुः स्वात- न्ये अनवस्था अपरिहार्या स्यात् इति । न च क्रियैव आत्मानं कारयति, अनिवर्तितायाः स्वरूपाभावात् । अथ अन्यत् आत्मानं उपेत्य क्रियां कारयतीति चेत् । न । अन्यस्य स्वतःसिद्धत्या. विषयत्वाद्यनुपपत्तेः । न हि आत्मनः अन्यत् अचेतनं वस्तु स्वर माणकं दृष्टम् । शम्दादि सर्वमेय अवगतिफलायसानप्रत्ययप्रमितं सिद्ध स्यात् । अवगतिश्चेदात्मनोऽन्यस्य स्यात्, सोऽपि आत्मैय असंहतः स्वार्थ: स्यात्, न परार्थः। न च देहेन्द्रिय विषयाणां स्थार्थतां अवगन्तुं शक्नुमः, अवगत्ययसानप्रन्ययापेस सिद्धिदर्शनात् ॥ १०॥ 105. Teacher.-(Reply) "Agency is not possible without the use of instruments. Instruments. therefore. have to be assumed. The assumption of instruments is, of course, as action. In order to be the agent of this action, other instruments have to be assumed. In assuming these instru. meats still others have to be assumed. A regressus ad in B.S1.23.39,40.

·THE KNOWLEDGE OF THE CHANGELESS 61 finitum is, therefore, inevitable of the Self which is not joined with anything were to be the agent.' "Nor can it be said that it is an action that makes the Self act. For an action, not performed, has no existence. It is also not possible that something (previously existing) makes the Self act as nothing (except the Self) can have an independent existence and be a non-object. For things other than the Self must be non-conscious and therefore, are not seen to be Self-existent All things including sound etc. come to exist when they are proved by mental functions resulting in the reflection of the Sell "One.' (apparently ) different from the Self, and possessed of consciousness, must be no other than the Self that is free from combination with other things and existing for Itself only. "Nor can we admit that the body, the senses and their objects exist for themselves inasmuch as they are seen 10 depend for their existence on mental modifications resulting in the reflection of the Self." ननु देहस्याचगती न कश्चित् प्रत्यक्षादिप्रत्ययान्तरं अपे- क्षते ॥ १०६ ॥ 106. Disciple — But no one depends on any other evidence such as sense-perception etc, in knowing the body," Br Sa., 2. 3. 33, 40. The Self is not really an agent but only apparently so. As the Mimimsakas hold. Sound, louch, sight, taste and smelt. "The Navykyikas hold that Isvara is different from the individual soul. This view is refuted here. It is the position of the Chirvihas.

·62 A 110L3AND TEACHINGS पार्ट, जाप्रति एयं स्यात् । मृतिसुपुष्योस्तु दहा प्रत्यक्षादिममाणापक्षय सिद्धिः। तर इन्द्रियाणाम् । थाहा प दिरापादयो देहन्दियाफारपरिणता इति प्रत्यक्षादिनमाप पश्य हि सिद्धि सिद्धिरिनि च प्रमाणफले अवगत अश चाम, सा च अयगतिः मुटस्था स्वयंसिद्धान्मज्योतिःस्वक पति च ॥ १०७॥ 107. Teacher.-"Yes, it is so in the waking state. Bu at death and in decp sleep the body also depends on evi dences such as sense-perception etc. in order to be knowry Similar is the case with the senses. It is the external sound and other objects that are transformed into the body and the senses; the latter, therefore, also depend on evidences like sense-perception etc. in order to be known. I have said that Knowledge.' the result produced by evidences. is the same as the self-evident, self-effulgent and changeless Self. That is which I mean by knowledge." अत्राह चोदक:-अवगतिः प्रमाणानां फलं, कूटस्थनिन्या- त्मज्योतिःस्वरूपति च विप्रतिषिद्धम् । इत्युक्तचन्तमाह- विमतिपिद्धम् । कथं तर्हि अवगतेः फलत्वम् ? कूटस्था निन्यापि सती प्रत्यक्षादिप्रत्ययान्ते लक्ष्यते, तादान् । प्रत्यक्षादिप्रत्ययस्य अनित्यत्वे अनित्येव भवति । तेन प्रमाणानां फलं इति उपचते. ॥१०८॥ 108. The objector (the disciple) says, "It is contradictory to state that Knowledge is the result of evidences and (at the same time) it is the self-effulgeat Self which is changeless and eternal." Knowledge according to the Chirvikas, is an effect produced in the body, a combination of the elements, like the effect of a chemical combination. See paras 103 and 10s.

·. THIE KNOWLEDGE OF THE CHANGELESS 63 The reply given to him is this: "It is not a contradic. tion." "How then is knowledge a result?" * (It is a result in a secondary sense :) though changeless and eternal. It is noticed in the presence of mental modifications called sepse-perception etc. as they are instrumental in making It manifest. lt appears to be transitory as mental modifications called sense-perception etc. are so. It is for this season that it is called the result' of proofs is a secondary sense." यद्येयं भगवन् , कूटस्थनित्यावगतिः आत्मज्योतिःस्वरूपैय स्वयंसिद्धा, आत्मनि प्रमाणनिरपेक्षत्वात्। ततोऽन्यत् अचेतनं संहत्यकारित्यात् परार्थम् । येन च सुखदुःखमोहमत्ययाचगति- रूपेण पारायं, तेनैव स्वरूपेण अनात्मनः अस्तित्वं, नान्येन रूपान्तरेण, अतो नास्तित्वमेव परमार्थतः। यथा हि लोके सर्पमरीच्युदकादीनां तवगतिव्यतिरेकेण अभावो दृष्टः, एवं जानत्स्वमद्वैतभावस्यापि तदयगतिव्यतिरेकेण अभादो युक्तः । एवमेव परमार्थतः भगवन, अवगतेः आरमज्योतिपः नरन्तर्य- भावात् कूटस्थनित्यता, अद्वैतभावश्च सर्वप्रत्ययभेदेपु अव्यभि- चारात् । प्रत्ययभेदास्तु अवगति व्यभिचरन्ति । यथा स्वप्ने नील- पीताद्याकारमेदरूपाः प्रत्ययाः तदयगति व्यभिचरन्तः परमार्थतो न सन्तीत्युच्यन्ते, एवं जाग्रत्यपि नीलपीतादिप्रत्ययभेदाः तामे- याचगति व्यभिचरन्तः असत्यरूपा भवितुमर्हन्ति । तस्याश्चायगतेः Scc para 103. The same pure Cresciousness is thus called, in a socondary sense, a knower, an agent, or the result of proofs. This is the gist of the paragraphs from 94 onwards. ।

·64 A THOUSAND TEACHINGS अन्यः अवगन्ता नास्तीति न स्वेन स्वरूपेग स्वयं उपादात हातुं या शक्यते, अन्यस्य च अभायात् ॥ १०९ ॥ 109. Disciple.--"Sir, if this is so, independent of evidences regarding Itself eternal and changeless Knowledge, the Consciousness of the Self, is surely self-evident and, all things. different from It and therefore non-conscious, have an existence for the sake of the Self as they combine to act for one another (in order that the events of the universe may continue uninterruptedly). It is only as the knowledge of the mental modifications giving rise to pleasure, pain and delusion that the non-Self serves the purpose of another. And it is as the samc knowledge and nothing else that it has an existence.' So it does not really exist at all. Just as a ronc snake, the water in a mirage and such other things are found to be non-existent except only as the Knowledge by which they are known; so the duality cıperienced during waking and dream has reasonably no existence except as the Knowledge by which it is known. So, having a continuous cris: tence pure Consciousness, the Self, is eternal and immutable, and, never ceasing' to exist in any mental modification. It is one without a second. The modifications themselves ceste to crist, the Self continuing to do so. Just as in dream the mental modifications appearing to be blue, yellow, etc. are said to be really non-existent as they cease to crist while the "The substratum of the mental modofications by what they are we {C! minsd). Cursuses, the S:1f "The mon Self has no existence inak perta Gint of isovkedge onlike that of Pratrui (the material cut of the univers sien of in the Sinkhya philosophy, 11 1' extincES S.Khas wr consciousis,'choth conscurso etc., USKRST Dress and is therefore real hals jur, chritti, ec. DAY #nan wae wrtal.

·THE KNOWLEDGE OF THE CHANGELESS 65 2 Knowledge by which they are known has an uninterrupted continuous existence; so, in the waking state also they are reasonably really non-existent as they cease to exist while the very same Knowledge continues to do so. As tbat Knowledge' has no other knower it cannot be accepted or rejected by Itself. As there is nothing else (except Myself the aim of my life is fulfilled by your grace)." तथैवेति । एषा अविद्या, यनिमित्तः संसारो जाग्रत्स्वम- लक्षणः। तस्या अविद्यायाः विद्या निर्तिका । इत्येवं त्वं अभय प्राप्तोऽसि । नातःपरं जाग्रत्स्वप्नदुःखमनुभविष्यसि, संसारदुःखा- न्मुक्तोऽसीति ॥ ११ ॥ 110. Teacher.--"It is exactly so. It is Ignorance due to which the transmigratory existence consisting of waking and dream is experienced. It is knowledge that brings this Ignorance to an end. You have thus attained Fearlessness." You will never again feel pain in waking or in dream. You are liberated from the misery of this transmigratory existence." afififa 1138810 111. Disciple--"Yes, Sir." The Self. Because It is Self-evident. *See para 49 of this chapter. • Brahman, Bt. U., 4. 2. 4 Sec para 48 and foot-note. This word, translated, indicates that the chapter is at an end. $ ·परिसंख्यानप्रकरणम् ॥३॥ CHAPTER III REITERATION AND REFLECTION: मुमुक्ष्णां उपात्तपुण्यापुण्यक्षपणपराणां अपूर्यानुपचयार्षि परिसंख्यानमिदमुच्यते। अविद्याहेतवो दोषाः याङ्मनःका प्रवृत्तिहेतयः, प्रवृत्तेश्य इशानिष्टमिश्रफलानि फर्माणि उपचीय इति तन्मोक्षार्थम् ॥ ११२ ॥ 112. This method of repetition is described for those wi aspire after supreme tranquillity of the mind by destroyir accumulated sins and virtues and refraining from accumulatin new ones. Ignorance causes defects.' Defects produce effort of the body, mind and speech. And through these efforts ar accumulated actions having desirable, undesirable and mire results. (This method is described here) so that there may b a cessation of all these. तत्र शब्दस्पर्शरूपरसगन्धानां विषयाणां श्रोत्रादिग्राह्यत्वात स्वात्मनि परेपु या विज्ञानाभावः, तेपामेव परिणतानां यथा लोशादीनाम् । श्रोत्रादिद्वारश्च शायन्ते। येन च झायन्ते सः शातृत्वात् अतजातीयः। ते हि शब्दादयः अन्योन्यसंसर्गित्वात् ISee Sankarichirya's vikyavritti 49: 'Desire and aversion.

·REITERATION AND REFLECTION 67 जन्मवृद्धिविपरिणामापक्षयनाशसंयोगवियोगाविर्भावतिरोभाच. विकारविकारिक्षेत्रवीजायनेकधर्माणः, सामान्येन च सुखदुःखा. घनेककर्माणः। तद्विज्ञातृत्वादेव तद्विशाता सर्वशब्दादिधर्मवि- लक्षणः ॥ १३॥ 113. As they are perceived by the car and the other senses the objects called sound, touch, sight, taste and smell have no knowledge of themselves or of other things. Transformed (into the body and other things) they. like brickbats, are (known to lack in the said knowledge). Moreover, they are known through the ear etc. Being the knower that by which they are knowa is quite of a different nature. For, connected with one another those sound and other objects are possessed of various properties such as, birth, growth, change of condition, decline, death, contact. separation, appearance, disappearance, cause, effect and sex. All of them produce various effects like pleasure, pain and so on. The knower of sound and the like is of a nature different from theirs as It is the knower. तत्र शब्दादिभिः उपलभ्यमानः पीड्यमानो विद्वान् एवं परि- संचक्षीत ॥ ११४॥ शब्दस्तु धनिसामान्यमाण, विशेषधर्मयां पड़जादिमिः, मियः स्तुत्यादिमिः इटः, अनिष्टश्च असत्ययीभत्सपरिभवाको. शादिभिवचनः, मां स्यमायं असंसर्गिणं अविक्रिय अचले अनिधनं अभयं अत्यन्तसूक्ष्म अविपयं गोचरीहत्य स्पष्टुं नवा- इंति, असंसर्गित्यादेय माम् । अत एव न शम्दनिमित्ता हानिः पृद्धिर्या । अतो मां किं करिष्यति स्तुतिनिन्दादिनियानियस्या- IThe Set.

·68 A THOUSAND TEACHINGS दिलक्षण: गप्दः। अविपिनं विशद पारमन्येन गर्न निमः शादो पर्धयेत्, अप्रियश्च क्षपयेत्, अविभिन्यान् । न तु ममः यिफिनो यालाप्रमात्रमपि फर्नुमुन्महत इति । एवमेव मार्गमा मान्येन, तद्विशेषश्च शीतोष्णमृदुकर्कगादिन्यरोदरपलादिल- क्षणध अप्रियः, प्रियश्च फैथिन् शरीरसमयायिभिः याहागन्तु- कनिमित्तश्च, न मम फाचित् विक्रिया वृद्धिहानिलक्षणा अर शत्यात् क्रियते, व्योम्न रय मुरिघातादिभिः । तथा रूपसामा- न्येन, तद्विशेषच प्रियाप्रियः स्त्रीन्यसनादिलक्षणः, अपत्यात् न मम काचित् हानिः वृद्धियां क्रियते । तया रससामान्येन' तद्विशेषश्च मियाप्रियः मधुराम्ललयणकटुतिक्तकपायः मूवुद्धिभिः परिगृहीतः, अरसात्मकस्य मम , काचित् हानिः वृद्धि क्रियते। तथा गन्धसामान्येन, तद्विशेषः प्रियाप्रियः पुष्पाउनु लेपनादिलक्षणः, अगन्धात्मकस्य न मम काचित् हानिः वृद्धिा क्रियते। 'अशब्दमर्शमरूपमव्ययं तथाऽरसं नित्यमगन्धयश्च यत्' इति श्रुतेः ॥११५॥ 114, 115. Distressed by sound and other things experienced, the knower of Brahman will thus practise repetition: " I who am of the nature of Consciousness, not attached to anything. changeless, immovable, imperishable. free from fear, extremely subtle and not an object. cannot, for the very fact of my being not attached, be made an object and touched by sound in general or by its special forms such as, the notes of the gamut, praise, etc, which are pleasant and desirable, and also false, terrible, insulting and abusive words which are undesirable. So there is no loss or gain due to sound. Therefore what can sound, pleasant or ।

·RETTERATION AND REFLECTION 69 unpleasant, consisting of praise or blame do to me? Pleasant or unpleasant sound regarded as belonging to the Self glorifies or injures an ignorant man on account of indiscrimination. But it cannot do even the slightest good or evil to me who am a man of knowledge. (These ideas should thus be repeated.) "Similarly, no change consisting of gain or loss can be produced in me by touch in general or by its special forms such as fever, colic pain, etc, coldness, hotness, softness or roughness which are unpleasant. Again, pleasant touches connected with the body or brought into existence by external and adventitious causes can likewise produce no change in me inasmuch as I am beyond touch like the ether which, when struck with one's fist, does not meet with any change whatever. "Likewise, as I am entirely unconnected with sight no good or harm is done to me by it either in its general form or in its special forms pleasant or unpleasant, such as, ugly sights. "Similarly, Independent of taste I am not harmed or benefited by it either in its general form or in its special forms such as, sweetness. sourness, saltiness, pungency bitterness and astringency, though accepted as pleasant or unpleasant by the ignorant. "Thus 1 who do not consist of smell cannot be harmed or benefited by it either in its general form or in its special forms such as, flowers, fragrant pastes, etc. considered to be pleasant or unpleasant. For the Sruti' says that I am one who am 'eternally devoid of sound, touch, sight. taste and smell." Kath U., 3. 15.

·A THOUSAND TEACHINGS , किंच ये एव वाह्याः शब्दादयः ते शरीराकारेण संस्थिताः, तद्ग्राहकैश्च श्रोत्राद्याकारैः अन्तःकरणद्वयतद्विषयाकारेण व अन्योन्यसंसर्गित्यात् संहतत्याच सर्वक्रियासु । तत्र एवं सति विदुपो मम न कश्चित् शत्रुः मित्रं उदासीनो या अस्ति । तत्र यदि कश्चित् मिथ्याशानाभिमानेन प्रियं अप्रियं वा प्रयुयुत कियाफललक्षणं, तन्मृषय प्रयुयुते सः। तस्य अविषयत्या: न्मम-'अव्यक्तोऽयमचिन्त्योऽयं' इति स्मृतेः। तथा सर्व पञ्चानामपि भूतानां अविकार्यः, अविषयत्वात् । 'अच्छेद्योऽय- मदाह्योऽयं इति स्मृतेः। यापि शरीरेन्द्रियसंस्थानमात्रमुपलक्ष्य मद्भक्तानां विपरीतानां च क्रियाक्रियादिप्रयुयुजा, तजा घ धर्माधर्मादिप्राप्तिः, सा तेषामेय, न तु मयि अजरे अमृते अभये, -नैनं कृतारते तपतः', 'न कर्मणा यते नो कनीयान्', -सयाह्याभ्यन्तरो हाजः', 'म लिप्यते लोकदुःखेन याहाः' इत्यादिश्रुतिस्मृतिभ्यः । अनारमयस्तुनश्च असरयात् इति परमो तुः। मात्मनथ अद्वयत्ययिपयाणि, दयस्यासस्थात्, यानि नयाँणि उपनिषदापयानि, विम्तरशः समीक्षितव्यानि समीक्षित यानीति ॥ १६॥ 116. "Moreover, sound and the other external objects ansformed into the forms of the body, the car and the her senses through which they are perceived, are transsted into the forms of the two internal organs, (the Rellect and the mind), and also into those of their objects.' er they are connected and combined with one another in actions. When this is so, I who am a man of knowledge Et no one belonging to me as a friend or a foc nor hayo Pientre.pun.ac.

·REITERATION AND REFLECTION 71 1 anyone indifferent belonging to me. Anybody, therefore, who wishes to connect me with pleasure or pain, the results of his action, through a false egoism, makes a vain effort, For I am not within the reach of pain or pleasure as the Sruri says 'It is unmanifested and inscrutable'. Similarly, I am not changeable by the action of any of the five elements as I am not of an objective nature. Therefore the Sruti says 'It cannot be cut or burnt'. The merit or demerit arising out of good or evil done to this combination of the body and the senses on the part of those devotional or adverse to me will be theirs, but will not touch me who am devoid of old age, death and fear as the Sruti and Smritis say 'It is not pained by omission or commission,' It is not harmed or bencfired by any action'.. Unborn,' comprising the interior and exterior' and . It is beyond the pain felt by the people, and unattached'. The supreme reason why I am unattached) is that nothing really exists except the Self". As duality does not exist the portions of the Upanishars regarding the oneness of the Self should be studied to a great extent." Here ends the prose portion of A Thousand Teachings written by the all-knowing Sankara. Bh. Gits, 2.25. 'Bh. Oiu, 2. 24. *Br. U., 4. 4. 22. *Br. U.4. 4. 23. Mu, U., 2. 1. 2. •Kath. U., 5. 11. "The repetition of the last word in the text shows that the prose portion of the book is concluded.

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·पद्यबन्धः द्वितीयो भागः Part II (Metrical) उपोद्घातप्रकरणम् ॥१॥ CHAPTER I INTRODUCTION चैतन्यं सर्पगं सयं सर्वभूतगुहाशयम् । यत्सर्वविषयातीतं तस्मै सर्वविदे नमः ॥१॥ 1. I bow down to that all knowing One which is pure Consciousness, all-pervading,' all.' residing in the hearts of all beings and beyond all objects of knowledge. समापय्य क्रियाः सर्वाः दाराायाधानपूर्यिकरः । ब्रह्मविद्यामथेदानी गर्न घेदःप्रचक्रमे ॥२॥ Brahman, the all comprehensive Principle. It, like the sun, illumincs everything without being an agent. Justanarope pervades the snakemarope-snake Because It is the material cause of everything. • The Sanskrit word aterally means a cave. Here n stands for the intellect of which the Self is the Miness. • Primcyal lgnorance and all its modifications.

·74 A THOUSAND TEACTIINGS (Qur. 2. Now' then the Vedas begin to describe the knowledge of Brahman after dealing with all actions' preceded b marriage and the installation of sacred fire. फर्माणि देहयोगार्थ देहयोगे प्रियाप्रिये । ध्रुवे स्यातां ततो रागो द्वेषश्चय ततः क्रियाः ॥३॥ धर्माधर्मी ततोऽशस्य देहयोगस्तथा पुनः। एवं नित्यप्रवृत्तोऽयं संसारचक्रवमृशम् ॥४॥ 3. 4. Actions, (both enjoined and prohibited). bring about one's connection with the body; when the connection with the body has taken place pleasure and pain' most surely follow; thence come attraction and repulsion, from them actions follow again, as the results of which merit and demerit appertain to an ignorant' man, which again art similarly followed by the connection with the body. This transmigratory existence is thus going on continually, for ever like a wheel. अशानं तस्य मूलं स्यादिति तद्धानमिप्यते। ब्रह्मविद्यात आरब्धा ततो निःश्रेयसं भवेत् ॥५॥ In the knowledge portion of the Vedas (for the benefit of seekers after liberation). * After one has acquired the qualifications such as, self-control etc., in order to be able to gain the knowledge of Brahman. . Both enjoined and prohibited. Sacred fire is established at the time of marriage. It burns coatzau. ously throughout one's hfe and with it one's body is burnt at death. * The effects of merit and demerit. The Bliss of Brahman is dof such an effect. • All efforts of the body, mind and speech. got the knowledge of Brahman. . Ope who has pot ·NTRODUCTION 75 5. The cessation of Ignorance is desirable as it is the oot of this transmigratory existence. Hence a dilineation of the knowledge of Brahman through which comes liberation from Ignorance) is commenced." विधवाशानहानाय न कर्माप्रतिकूलतः। नाज्ञानस्याप्रहाणे हि रागद्वेपक्षयो भवेत् ॥६॥ रागद्वेषक्षयाभावे फर्म दोपोद्भवं ध्रुवम् । तस्मानियसार्थाय विद्ययात्र विधीयते ॥७॥ 6,7. Not being incompatible with Ignorance actions do not destroy it; it is knowledge alone that does it. Ignorance 1ot being destroyed, the destruction of desire and aversion is 10t possible. Actions caused by impurities are sure to follow in case desire and aversion are not removed. Knowedge alonc. therefore, is taught here so that liberation from Ignorance) may be accomplished. ननु फर्म तथा नित्यं कर्तव्यं जीवने सति । विद्यायाः सहकारित्वं मोक्षं प्रति हि तद् यजेत् ॥८॥ 8. (Objection) Obligatory duties should be performed along with the practice of knowledge) as long as life lasts,' xecause these duties co-operate with Knowledge in producing iberation.' Just *s a sakt ceases to exist immediately on Doe's having the nowledge of the rope in a rope-snake. Primeval ignorance veiling Brahman. * In the Upunishers. *Efforts of the body, the mind and speech. Desire, aversion and delusion • In the Upanishats. Ish.U. 2. Objection, yerses 8-11 (linc 1). .

·76 A THOLSAYD TEACHINGS au यथा विद्या तया कर्म चोदितत्याविशेषतः। प्रत्यवायस्मृतेश्चय कायं कर्म मुमुभुमिः ॥९॥ 9. As they are equally enjoined' obligatory duties and knowledge (should be practised together). They should be undertaken by those who aspire after liberation because Smritis' speak of sins also arising out of the omission et those actions). ननु धुवफला विद्या नान्यत्किचिदपेक्षते। नाग्निष्टोमो यथैवान्यद् धृयकार्योऽप्यपेक्षते ॥ १० ॥ तथा ध्रुवफला विद्या कर्म नित्यमपेक्षते। इत्येवं केचिदिच्छन्ति न फर्म प्रतिकूलतः ॥ ११ ॥ 10, II (first line). You may say “Followed by a sett fresult. Knowledge does not depend on anything else." But it is not so. Just as Agnishtoma, though followed by 27 unfailing result.' depends on things other than itself; so know ledge, though bringing about a sure result, must dependa lon obligatory duties. 11 (last line). (Reply). Some people hold this view.Y We say:) No. As it is incompatible with actions Knowledge does not depend on them (in producing its result). " * Ish. U. 11. The whole body of the sacred tradition or whats remembered by human Teachers. .See Menu Samhiti. II, 4 Liberation. In order to produce liberation. The name of particular Vedic sacrifix. Higher regions, where there is a pleasure higher than this world. Acessories such as chanting of cruia bymns, reading of certain verses and the Loos kdge of certain routs * Though it depends on actions for its own birthe Liberation 1 ·A 9.14] INTRODUCTION 77 विद्यायाः प्रतिकूलं हि कर्म स्यात्साभिमानतः। निर्विकारात्मबुद्धिश्च विद्येतीह प्रकीर्तिता ॥ १२ ॥ 12. Accompanied by egoism' actions are incompatible with Knowledge. For it is well-known here (in the Vedantas) that Knowledge is the consciousness that the Self is changeless.' अहं कर्ता ममेदं स्यादिति कर्म प्रवर्तते। वस्त्वधीना भवेद्विद्या कत्रधीनो भवेद्विधिः ॥ १३ ॥ 13. Actions have their origin in the consciousness that one is a doer and has the desire of having the results of what one does. Knowledge depends on a thing, (its own object and also on evidence ), while actions depend entirely on the performer. कारकाण्युपमृद्गाति विद्या बुद्धिमियोपरे। इति तत्सत्यमादाय कर्म कतुं व्ययस्यति ॥ १४॥ 14. The Knowledge (of one's own real nature ) destroys the ideas of doership etc.' (on the part of oneself like the right Knowledge of the nature of the desert which destroys) the conviction of there being water in it. When this is so how can (a man of Knowledge ) accept' them as true and and perform actions ? Teg.'I am a Brahman etc. "Literally, the finat portions of the Vedas. 'le, Brahman Itself. So, a man of Knowledge can have nothing o do with agency of actions. • All the grammatical cases are meant. * For without accepting them as true actions are not possible.

·COND TEACHINGS [CHAY. हवं कम कतुं न विद्यया। मास्कम हेयं मुमुक्षुणा ॥१५॥ nirom not possible on the part of a mat Ruhule Knowledge and perform an action Huss they are incompatible with each other. sues after liberation should renounce actions' विशेषेण देहिनो ग्रहणं निजम् । सधियोरथ तायत्कर्मविधिर्भवेत् ॥ १६ ॥ thip Datural conviction on the part of the people W Self is not different from the body etc. arises १५.norance. The Vedic injunctions (and prohibi- A authoritative as long as it prevails. सिनेतीति देहादीनपोहारमायशेषितः । भविशेषारमयोधा सेनायिया नियर्तिता ॥ १७ ॥ 17. The Setr is left over by negating the body etc.by Ahz Srull. Not this, nor this.' so that one may have the Anowledge of the Self which is devoid of all attribuirs, tanorance is brought to an end by this Knowledge. निता मा कषं भूयः प्रसूपेत प्रमाणतः। भारपेयायिदापि प्रत्यगात्मनि फेयले ॥१८॥ .. (ti thox of which the sesults are desired. (2) whrch *** wallet. that are obligatory and to those the performance withinrmes necessary oncertun specut occasions. aing from the textungs of the SI No1, ..thelenses the mind the intellectnatorce and ·NTRODLCTION 79 15-211 18. How can Ignorance. Once regated (l'edic evidence), arise again? for it is neither in the innermost Self which is only one without a second and without attributes nor in the non-Scir.' न घेयः प्रगत फतां मोनेति धीः कपम् । सदस्मीति र पिनाने सम्माद्वियाऽसहायिका ॥ १९ ॥ 19. How can there again be the idea that one is a doct of actions and careneneet of their results of Ignorance docs not drisc after there has grown the knowledge. I am Brahman'? Knowledge, therefore, is independent of actions (in producing liberation). मत्यरेषयदिरयुको न्यामः भरपात एय दि । कर्मभ्यो मानसान्तभ्य पलायदिति याजिनाम् ॥ २० ॥ ममनत्यं श्रुतं यस्मारयाज्यं कर्म मुमुसुभिः। अप्रिटोमदिरयुनं तदमभिधीयते ॥ २१ ॥ 20. 21 (first linc). Therefore, it is said by the Srull that the renunciation of actions including snental ones (catalogued in the Narayanopanishan)' is superior to their performance, Again immortality is heard of in the Brihodaronyakopanishar which says "This' alone." Hence they should be renounced by those who aspire after liberation. This verse is an answer to the objection that Ignorance, though Degated, may prevail atau • So, the Sell cannot cause Ignorance. * No category in the domain of the non-Self can cause Ignorance as all such categories are caused by it. So, actions, naturally depending on this idea, become impossible then. .Na. U. 78. •4. 6. 15. '1c, knowledge alone, independent of actions, is the cause of isamortality (liberation). -- -- ·80 A THOUSAND TEACHINGS CHAP 21 (last line). We give the following reply' to th objector who quoted the example of Agnishtoma.' नैककारकसाध्यत्यात्फलान्यत्याच कर्मणः । विद्या तद्विपरीतातो दृशान्तो विषमो भवेत् ॥ २२॥ 22. Koowledge is quite opposite' in nature to that of actions like Agnishtoma etc. for they are accomplished with the help of many materials and differ in the quality of the result of each individual performance. The example therefore, is not parallel. कृप्यादिवत्फलार्थत्यादन्यकर्मोपदणम् । अग्निष्टोमस्वपेक्षेत विद्यान्यत्किमपेक्षते ॥ २३ ॥ 23. As it produces a result (variable in quality) the Agnishtoma sacrifice, like agriculture etc., requires subsidiary actions other than itself. But what else will Knowledge depend' on? प्रत्यवायस्तु तस्यैव यस्याहंकार इप्यते । अहंकारफलार्थित्वे विद्यते नात्मवेदिनः ॥ २४ ॥ 24. It is only one having egoism that may incur sin (by the omission of duties). A man who has got Self-knowledge has neither egoism for a desire for the results of actions. तस्मादज्ञानहानाय संसारविनिवृत्तये। ब्रह्मविद्याविधानाय प्रारच्योपनिपत्स्यिपम् ॥२५॥ IVerses 22 and 23. See verse 10. such an action becomes efficacious only when prescribed article Imantras. (Vedic fonmulat) etc., are used. foot pote 3, sloka 22.So that the quality of the result might be beller. ' because hberation, the result of knowledge, does not very la quality. 1.c., the idea that one is an agent and experiencer. Set Yerse 9. * The performance of 'Chh.U., 1.110 Sct ·INIROTICTION 81 35. The Unmishars'ars, therefore.' commenced in order to teach the knowledge of Brahman so that Ignorance might be remoned and transmigralon existence might for even come to an end गदेरपनिपूर्णम्प पिपि चोपनिरदयन् । मन्दीकरणमायाच गभविशालनालया ॥२६॥ 2. The word 'Upanishas is derived from the root "sad" prefired by two particles, Ura" and 'ni" and followed by the suffix Krip'So, that which looseds the bondage of birth. (old agt). ctc., ( enables a man to approach Brahman) and destroys birth. (death), etc., is called Upanishat * Upanishadie texts are meant 'As independent of Actions right knowledge produces liberation 'This verse states the main conclusioa of the Chapter This root has three meanings, (a) to slacken, (\) to move and (c) to destroy, Near. Certainly. The knowledge of Brahman. * In the primary sense, the books are so called in a secondary scose only. 6 ·प्रतिषेधप्रकरणम् ॥ २॥ CHAPTER II NEGATION प्रतिपेद्धमशक्यत्याग्नेतिनेतीति शेपितम्। इदं नाहमिदं नाहमित्यक्षा प्रतिपद्यते ॥१॥ 1. Impossible' to be negated the Self is left over on the authority of the Sruti, 'Not this, not this.' So, the Sell becomes clearly known on the reflection, 'I am not this. I am not this." अहंधीरिदमात्मोत्था वाचारम्भणगोचरा। निषिद्धात्मोद्यत्यारसा न पुनर्मानतां प्रजेत् ॥२॥ 2. The consciousness of egoism (i.e., the mistaken identity of the Self with the body etc.) has its origin in the intellect' and has for its object what is based on words only. As its very nature and origin are both negated (by the Sruti. .Not this, not this "), egoism. can never again be regarded as founded on any evidence. For the Sell is the winess of the process of negation itself. 'i. e., I am dot the body, the senses, the mind, the intellect and the Vital force. But I am the witness of all of them. * The objekt portion in the consciousness I'. While using the word *!* people mit up Pure Consciousness and the intellect. The intellectus the object portion of the consciousDeSS T, Pure Conscioustess is the non-object portion. Name and form. Chr. U., 6. 1. 46. Thours as old as time itself and experienced by beings birth after birth "After the nature of the Sell bas been known ·NEGATION 83 पूर्वबुद्धिमवाधित्वा नोत्तरा जायते मतिः। इशिरेकः स्वयं सिद्धः फलवारस न वाध्यते ॥३॥ 3. A following 'knowledge does not arise without negating' the previous one (e. g., the knowledge of the rope does not come without destroying that of the snake in a rope-snake). Pure Consciousness, the Self, only has an independent «xistence and is never negated as It is the result of evidences. इदं वनमतिक्रम्य शोकमोहादिदूषितम् । वनागान्धारको यद्वत्स्वात्मानं प्रतिपद्यते ॥४॥ 4. One attains one's own innermost Self by crossing the forest of this body infested with ferocious beasts of grief, delusion, etc., like the man of the country of Gandhara who crossed the forest and reached his own country. The right knowledge of the substratum. So, the Knowledge of the Self does not arise without destroying the previous knowledge of egoisin etc. The superimposed Knon ledge. See paras 103 and 108 (Part 1) * It 18 the lonermost because it is the substratum of the intellect, the mind, the vital force, the body, etc, each of which is supposed by the ignorant to be the Self. By discriminating the body and the mind from the Self. The story runs thus This man, with his eyes covered and thrown in a deep forest far away from bis own couptry, was very muiserable and was crying loudly in order that the covering of bus eyes might be removed, when a kind man did it and indicated the path to his country. The man then did reach his own country by remembering the instruction of the kind man. (Such the case with the disciple and the teacher.) See Chh. U., 6. 14.

·M ईश्वरात्मप्रकरणम् ॥ ३॥ CHAPTER III SELF-BRAHMAN ईश्वरश्चेदनात्मा स्यानासावस्मीति धारयेत् । आत्मा चेदीश्वरोऽस्मीति विद्या साऽन्यमिवर्तिका ॥१॥ 1. The aspirant cannot know that he is Brahman if it.be. different from the Self. (It then contradicts the Sruri.) But if he has the conviction that he, the Self, is Brahman (there is no contradiction to the Sruti). This is (right) Knowledge which destroys Ignorance.! मात्मनोऽन्यस्य चंद्धर्मा अस्थूलत्वादयो मताः। अज्ञेयत्वेऽस्य किं तैः स्यादात्मत्वे ह्यन्यधीहुतिः ॥२॥ 2. What would be the use (of the description by the Sruti) of the qualities, 'not - large' etc. if they were the qualities of one other than the Self, it being not an object of search? But if Brahman (with these qualities) is the self the ideas such as, largeness, smallness, etc. are negated" from the latter. Which falsely shows that there are things other than the Self. * Br. U., 3. 8. 8. Personal God. For it is other than the sell. See Br. U., 1. 4. 7. Superimposed on the Self. And thus libera.is is achieved. 1 १ ·SELF-BRAIIMAN 5 1-4] 85 मिथ्याध्यासनिषेधार्थ ततोऽस्थूलादि गृह्यताम् । परष चेनिषेधार्थ शून्यतावर्णनं हि तत् ॥३॥ 3. Know, therefore, that the Sruti, 'not large etc. is meant to negate the false superimposition (of largeness, Smallness, etc. on the Self) as it would be a description of a void if it were meant to negate those qualities from one other than the Self. बुभुत्सोर्यदि चान्यत्र प्रत्यगात्मन इप्यते । अप्राणो ह्यमनाः शुभ्र इति चानर्थक वचः ॥४॥ 4. Moreover, the saying. 'devoid of the vital force, devoid of the mind and pure' would be unmeaning of these qualities were meant to be negated from one other than the individual Self, the aspirant. I Ms. U., 2. 1,2. For the vitat force and the mind are possessed by done other than the individual Self. It possesses them owing to Ignorance which is removed by this negation ·तत्वज्ञानस्वभावप्रकरणम् ॥ ४॥ CHAPTER IV THE NATURE OF RIGHT KNOWLEDGE अप्रत्ययवीजं यदप्रत्ययवस्थितम् । नामत्ययवहुयाएं फथं कर्म प्ररोहति ॥१॥ 1. How can those actions of which the root is egoism' and which are accumulated in the mind produce results when they are burnt by the fire of non-egoism, (the right Know Jedge that one is neither the doer of actions nor the crperiencer of their results)? एयचन्नरोदः स्यामान्यकर्मा स इप्यते । सनिरोघे कथं तत्म्यापृच्छामो यस्तदुच्यताम् ॥२॥ 2. (The objectory. Actions burnt by the fireol Knowledge may produce results like the seen ones (of the actions of man of Knowledge). (Reply). No. They are due to another cause.' (The objector). I ask you how there can be actions ben egoism is destroyed. Please answer. scouscation of oneself with the gross and subtle bodiel Hence, utops sccumulated in previous births are not obstacks by Ibernakon uten the knowledge of Brahman arises. "L , thex actions of past lives hxch Dave pyen birth w 18 present boty na zure begun to profue results. •Even those actions that have been to produce results. For spises in the root of Ni Kuoss. (See the previous *) ·1-5] THE NATURE OF RIGHT KNOWLEDGE 87 देहाद्यारम्भसामर्थ्याक्षानं सद्विषयं त्वयि । अभिभूय फलं कुर्यात्कर्मान्ते ज्ञानमुद्भवेत् ॥३॥ 3. (Reply). Such actions' produce their results I by overpowering the Knowledge of Brahman in you, because they have the power of producing the body etc. Knowledge. however, becomes mamfest when the results of these actions come to an end. आरब्धस्य फले होते भोगो शानं च कर्मणः। अविरोधस्तयोर्युक्तो वैधम्यं चेतरस्य तु ॥ ४ ॥ 4. As Knowledge and the experiencing (of pain and pleasure) are both results of actions that have given rise to the present body and have begun to produce results it is reasonable that they are not incompatible with each other. But other kinds of actions are different in nature. देहात्मशानवज्ञानं देहारमशानवाधकम् । आरमन्येव भवेद्यस्य स नेच्छन्नपि मुच्यते। ततः सर्वमिदं सिद्धं प्रयोगोऽस्माभिरीरितः ॥५॥ 5. The Knowledge of one's identity with the pure Self that negates the (wrong) notion of the identity of the body and the Self sets a man free even against his will See Footnote 3, Verse 2. *They come to an cad only when they are exhausted by being experienced and one gets absolutely disembodied freedom. * (1) Actions accumulated in previous states of existence and (2) those that are donc in this file after the realizatios of Koowledge. . For Knowledge destroys accumulated actions and makes impotent those that are done in the present life after the attainment of Knowledge.

·तत्वज्ञानस्वमावप्रकरणम् ॥४॥ CHAPTER IV THE NATURE OF RIGHT KNOWLEDGE अहंप्रत्ययवीजं यदहंमत्ययवस्थितम् । माहंमत्ययवहुयट कथं कर्म प्ररोहति ॥१॥ 1. How can those actions of which the root is egoism' and which are accumulated in the mind produce results when they are bumt" by the fire of non-tgoism. {the right Kaor: ledge that one is neither the doer of actions nor the caperiencer of their results)? हएयरपरोहः स्थानान्यकर्मा स इप्यते। तनिरोधे कथं तत्स्यास्पृच्छामो घस्तदुच्यताम् ॥२॥ 2. (The objector). Actions burnt by the fire of Knowledge may produce results like the seen ones (of the actions of man of Knowledge). (Reply). No. They are due to another cause." (The objector). I ask you how there can be actions wben egoismus destroyed. Please answer. "Semafeen of oneself with the gross and subule bodies. • Hence, asons accumulated uprerambirths are nor obstackents Lheraton ben the knowledge of Brahmdi arises. Le, there actions of parinee shch hars aven birth om present boty a bure began to produce results •Freateections tbhethambrpato produce results Freesais the roorotictiona (Sor the reviourrene) ·1-51 THE NATURE OF RIGHT KNOWLEDGE 87 देहाचारम्भसामर्थ्याग्मान सद्विषयं त्वयि । अभिभूय फलं कुर्यात्कर्मान्ते ज्ञानमुद्भवेत् ॥३॥ 3. (Reply). Such actions' produce their results I by overpowering the knowledge of Brahmon in you, because they have the power of producing the body etc. Koowledge, however, becomes manifest when the results of these Actions come to an end. आरम्धस्य फले होते भोगो ज्ञानं च कर्मणः। अविरोधस्तयोर्युक्तो वैधम्यं चेतरस्य तु ॥४॥ 4. As Knowledge and the experiencing (of pain and pleasure) are both results of actions that have given rise to the present body and have begun to produce results it is reasonable that they are not incompatible with each other. But other kinds of actions * are different in nature. देहारमज्ञानयज्ञानं देहात्मज्ञानयाधकम्। आरमन्येव भवेद्यस्य स नेच्छन्नपि मुच्यते। ततः सर्वमिदं सिद्ध प्रयोगोऽस्माभिरीरितः ॥५॥ . 5. The Knowledge of one's identity with the pure Self that negates the (wrong) notion of the identity of the body and the Self sets a pan free even against his will .See Footnote 3, Verse 2. . They come to an end only when they are exhausted by being experi. enced and one gets absolutely disembodied freedom. (1) Actions accumulated in previous states of existence and (2) those that are done in this hfe after the realization of Knowledge. * For Kaowledge destroys accumulated actions and makes impotent those that are done in the present life after the attainment of Knowledge.

·88
A THOUSAND TEACHINGS
[CHAP.
when it becomes as firm as the belief of the man that 1
is a human being.
All' this, therefore, is established. And reasons har
been already given by us.
isdealfying biexifh the body.
The crop.dty of Koonk dpt with the Kions that have been
to Frode results and is incompatibilty with other time of action

·युद्धयपराधप्रकरणम् ॥५॥ CHAPTER V ERROR IN UNDERSTANDING मूत्राशको यथोदको नाग्रहीदमृतं यथा। कर्मनाशभयाजन्तोरात्मज्ञानाग्रहस्तथा ॥१॥ 1. People do not recere Self-knowledge on account of the fear that their duties (according to their castes and orders of life) would be destroyed Iske Udanka' who did not accept (genuine) nectar which he thought, was urine. (That people do not like to receive Sell-knowledge is due to their ignorance of the real nature of the Self and a wrong and false conception about it.) युद्धिस्थचलतीवात्मा ध्यायतीव च दृश्यते। नौगतस्य यथा वृक्षास्तद्वत्संसारविभ्रमः ॥२॥ This man practised much austerity in order to please Vishou so bat he might get nectar Crom him Vishnu was pleased and scot ladra with a pot full of nectar to give it to Udanka. Indra wanted to deceive him and in the fruise of a Chandala he hung the pot containing nectar from his wrist. The pot was hanging in such a way that urine would fall into it if Indra were to make water When se appeared before Udanka in that fashion and offered him the better the latter thought the por contained urine and refused 10 206eps the Dertar.

·90 A THOUSAND TEACHINGS (CHAP. Y 2. The Self seems to be moving when the intellect moves and It seems to be at rest when it is at rest on account of its identification with the intellect like trees appearing to move in the eyes of those who are in a moving boat. Similar is the misconception about transmigratory cxistence. नौस्थस्य प्रातिलोम्येन नगानां गमनं यथा । आत्मनः संसृतिस्तद्वद्धयायतीवेति हि श्रुतिः ॥३॥ 3. Just as trees are thought to be moving in a direction opposite to that of a moving boat by a man in it. $0. transmigratory existence is (wrongly) thought to belong to the Self (by a man who has identified himself with the intellect). For there is the passage in the Srutl. 'as' if at rest.' चैतन्यप्रतिविम्वेन व्याप्तो योधो हि जायते । युरः शम्दादिभिभामस्तेन मोमुहते जगत् ॥ ४॥ 4. The modifications of the intellect are pervaded by the reflection of Consciousness when they come to exist. So the Sell appears to be identiged with sound etc. This is the reason why people are deluded." TAPATILHAR NO TI! इदमाहाणेन परः मोऽनुमयो भवेत् ॥ Due to ignorises for people take the mistate of believing that Inanipatory austerice belongs to the Self stead of to the intellet. * Bc. U.4.3 1. The objects of the modifications of the intellet it, cho To write an dwinguish between the Siland lassenen attribute the properties of ta inictiect to the Sall ·2-5) ERROR IN UNDERSTANDING 91 5. As it is the object of Pare Consciousness and exists for It (the ego is not the Self). Pure Consciousness is the universal Self when the object portion is rejected." For the agency and experience of the Self is due to the superimposition of the ego on It. Sce footnote 3, verse 2. Chapter 2 "What appears to be the individual Self ouing to the proximity of the ego before the attaigment of right knowledge is known to be no other than the universal Self when the discrimination of the Sc! from the ego has been accomplished * The object portion of the consciousness '1', 1.6, the ego. le, when the identification of the Self with the ego is known to be due to a wrong conception.

·विशेषापोहप्रकरणम् ॥ ६॥ CHAPTER VI NEGATION OF ATTRIBUTES छित्त्वा त्यक्तेन हस्तेन स्वयं नात्मा विशिप्यते। तथा शिऐन सण येन येन विशेष्यते ॥१॥ 1. The Self Itself is not qualified by an arm which has been cut off and thrown away. Similarly. It is not qualified by any of the remaining things by which it is thought to be) qualified. तस्मात्यक्तेन हस्तेन तुल्यं सर्व विशेषणम् । अनात्मत्वेन तस्माज्ञो मुक्तः सर्विशेपणैः ॥२॥ 2. Therefore all the qualifications are similar to the ared (cut off and) thrown away as they are all non-Sell' So the Self is free from all qualifications, विशेषणमिदं सर्व साध्वलंकरणं यथा। अविद्याध्यासतः सयं ज्ञात आत्मन्यसद्भवेत् ॥३॥ 1 The gross and subtle bodies and their attributes * See verses 91-94, Ch. 18. * For they are all superimposed on the Sell.

·1-6) NEGATION OF ATTRIBUTES 93 3. It is reasonable that, like ornaments,' all these are qualifications (of the Self) owing to superimposition through Ignorance. When the Self is known they prove to be unreal. शातैवात्मा सदा प्रायो ज्ञेयमुत्सृज्य केवलः। अहमित्यपि यद्ग्राह्यं व्यपेतागसमं हि तत् ॥४॥ 4. After rejecting the object portion one should accept the Self as the knower free from all qualifications. The ego, the object portion, is also like the part of the body cut off.. यावान्स्यादिदमंशो यः स स्वतोऽन्यो विशेषणम् । विशेषप्रक्षयो यत्र सिद्धो शश्चित्रगुर्यथा ॥५॥ S, The Self of which the whole of the object portion is the qualification is different from it. Bereft of all qualifications It has an independent existence like that of a man possessing a variegated cow. इदमंशोऽहमित्यत्र त्याज्यो मारमेति पण्डितः। अदं ब्रह्मेति शिष्टांशो भूतपूर्वगतेभवेत् ॥ ६ ॥ 6. As it is not the Sell the object portion in the consciousness I' should be renounced by the wise. Falsely appearing to be the qualifications of the wearer * See footnote 1, verse 1 above. *See foot note 7, verses Pure Consciousness, the witness . Though to the ignorant it appears to be Self. See verse I of this Chapter. * In the consciousness T • The man hasan existence inde. pendent of the cow, so has the Self an existence independent of the oro etc.ts qualifications. It having no connection with them. Scc footnote 3, verse 2, Chapter 2

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·युद्धयारूदप्रकरणम् ॥७॥ CHAPTER VII KNOWLEDGE THROUGH THE INTELLECT बुद्धधारूढं सदा सवं दृश्यते यत्र तत्र वा । मया तस्मात्परं ब्रह्म सर्वशश्वास्मि सर्वगः ॥१॥ 1. I am the supreme Brahman all-knowing and allpervading, as pervaded' by the intellect, all things in all conditions are always illumined by me. यथात्मबुद्धिचाराणां साक्षी तद्वत्परेप्यपि । नवापोढुं न यादातुं शक्यस्तस्मात्परो ह्यहम् ॥ २॥ 2. Just as I am the witness of all the objects of my intellecl. so. I am that' of the objects of other intellects. I am not IFor the word आरुद in the Text sce verse 156,Chap.18 * In waking or dream; either in this world or in the next; known either through the senses or inference or from the scriptures etc. Just as a lamp is differeet from the obytts ut illurgines, 50, 1am afferent from all objects illumined by me, Pure CoD SCIOUSNESS. • Being witnessed, difference cannot pertain to the wildess. So there cannot be more than one witness.

·96 A THOUSAND TEACHINGS [cu capable or being rejected ' or accepted. Therefore la supreme Brahman. विकारित्यमशुद्धत्वं भौतिकत्यं न चात्मनः । अशेपवुद्धिसाक्षित्वाद् बुद्धिवञ्चाल्पवेदना ॥३॥ 3. As It is the witness of all intellects (and their mos tions) the Self is not of limited knowledge like the inte and has no change, impurity or material nature in It. मणौ प्रकाश्यते यद्वक्ताद्याकारतातपे । मयि संदृश्यते सर्वमातपेनेय तन्मया ॥४॥ 4. Just as in the presence of sunlight colours sur red etc., (of flowers and other things) are manifested jewel,' so. all objects are seen (in the intellect') in Presence. All things are, therefore, illumined by Me sun-light. वुद्धी दृश्यं भवेद् वुद्धौ सत्यां नास्ति विपर्यये । द्रष्टा यस्मात्सदा द्रष्टा तस्माद् द्वैतं न विद्यते ॥५॥ 5. Objects of knowledge exist in the intellect as long it is there (in waking and dream); but they do note in the opposite case (i.c, when the intellect is merged dur "None can say that the Sell is not the witness or pot at place as It is All-knowing and All-prevading. Na one can make the Self an object of one's knowledge or bring into existence by any action as It always exists. • Crystal etc. The intellect is oot the illuminat •Changeless like sunlight. For there is no evidence that non-conscious things caist at unknown.

·3-61 KNOWLEDGE THROUGH THE INTELLECT 97 deep steep)The Knower is always the knower. Duality has, therefore, no existence. अविवेकात्पराभावं यथा बुद्धिरवैतथा। विवेकात्तु परादन्यः स्वयं चापि न विद्यते ॥६॥ 6. The intellect' knew the non-existence of the supreme Brahman before the discrimination (between the Self and the non-Self). But after the discrimination there is no individual Self different from Brahman nor is there the intellect itself. For the Sell never ceases to exist like the intellect, its modifications or the objects of knowledge Therefore they must be unreal But the Self which always exists must be real and pure. * Here the intellect is spoken of as baving delusion. For it is on account of the mutual tuperimposition of the Self sed the intellect that all delusion vises, Otherwise the intellect itself could not be spoken of as deluded or otherwise as it is non-conscious. 7 ·मतिविलापनप्रकरणम् ॥८॥ CHAPTER VIII 1 MERGING OF THE MIND चितिस्वरूपे स्वत एव में मते रसादियोगस्नय मोहकारितः। मतो न किंचित्तय चेष्टितन में फलं भवेत्सर्वविशेषहानतः ॥१॥ 1. The connection of enjoyment etc., with me, oh My mind, who am by nature Consciousness Itself is due to the delusion created by you. As I am free from all attributes there is no utility accruing to Me from your efforts. विमुच्य मायामयकार्यतामिह प्रशान्तिमायाासदीहितात्सदा । अहं परंग्रह्म सदा विमुक्तयत्तयाजमेकं द्वयवर्जितं यतः ॥२॥ 2. Give up false attempts and come to rest in Me from constant vain efforts as I am always the supreme Brahman as if' free from bondage, unbom and devoid of duality. सदा च भूतेषु समोऽस्मि केवलो यथा च सं सर्वगमक्षरं शिवम् । निरन्तर निष्कलमक्रियं परं ततो न मेऽस्तीह फलं तवेहितैः॥३॥ I This and Chap. 19 may be studied together for comparison. * For Brahman is never bound. So It cannot be called at any time liberated.

·1-6] MERGING OF THE MIND 99 3. The supreme Brahman, the same in all beings and free from all attributes I am all-pervading like the ether, imperishable, auspicious, homogeneous, partless and actionless. I. therefore. have no benefit to be derived from your efforts. अहं ममको न तदम्यदिप्यते तथा न कस्याप्यमस्म्यसंगतः। असहरूपोऽहमतो न मे त्वया कृतेन कायं तव चाद्वयत्वतः ॥४॥ 4 No one different from Me can belong to Me who am one only. Nor can I who am unattached belong to anybody. I have, therefore, no benefit to be derived from anything done by you. As you are not other than Myself you can have no effort nor its results. फले च हेतौ च जनो विपक्रयानिति प्रचिन्त्याहमतो विमोक्षणे । जनस्य संवादमिमं प्रकल्प्तवान्स्वरूपतत्त्वार्थवियोधकारणम् ॥५॥ 5. Considering that people are attached to the ideas of cause and effect, I have composed this dialogue (between the mind and the Self) leading to the understanding of the real nature of the Self in order that they might get freed from this (bondage). संवादमेतं यदि चिन्तयेनरो विमुच्यतेऽज्ञानमहाभयागमात् । विमुक्तकामश्च तथा जनः सदा घरत्यशोकः सम आत्मवित्सुखी। 6. A man gets liberated from Ignorance, the cause of great fear, and roams (over the world) free from desires. free from grief, a Knower of the Self, the same in all beings and happy if he ponders over this dialogue. I Because the self of all. You are non-conscious and have no scparate existence from Brahman •G.K,414-28. *i c., of this transmigratory existence Because the Self of alt ·सूक्ष्मताव्यापिताप्रकरणम् ॥९॥ CHAPTER IX SUBTLENESS AND PERVASIVENESS सूक्ष्मताव्यापित शेये गन्धादेरुत्तरोत्तरम् । प्रत्यगात्मायसानेपु पूर्वपूर्वमहाणतः ॥ १॥ 1. A succeeding one in the series of earth etc. ending with the innermost Self is found to be subtler and more pervasive when a preceding one is negated." [When we negate a preceding one we get a subtler and more pervasive one till at last the innermost Self is reached which is of the nature of Existence and Consciousness and is the material. Cause of everything, and therefore, absolutely all-pervading and the subtlest.) शरीरा पृथिवी तावद्यावद्वाह्या प्रमाणतः । Pacerat e graifa alistarfat girtalt: 11311 2. External earth is the same as that pertaining to bodies. Water etc., the other categories also are, without exception. known to be the same' according to evidences. Earth, water, fire, ait and the ether, Known to have no separate existence from a succeeding one, its Causc. • See Br. Sa., 1. 4. 23. External. * As those pertaining to the bodies. • Measure-Rin Tirtha ) ·25) ca the 1-5] suatu SS AND PERVASIVENESS 101 [When all the elements either external or pertaining to bodies are ascertained to be pervaded by the Scif no distinci* tion is known to exist between the extemal elements and those pertaining to bodies as the Self only then crists. Scc Br.so..2.1.141 याय्यादीनां यथोत्पत्तः पूर्व सं सर्वगं तथा। थहमेकः सदा सर्पश्चिमात्रः मयंगोऽद्धयः ॥३॥ 3. Always Pure Consciousness, I am one without a Second, all and all-pervading like the ether before the creation of air and other elements. ब्रह्माया: स्थायरान्ता ये प्राणिनो मम पूः स्मृताः। कामक्रोधादयो दोग जायेरन्मे कुतोऽन्यतः ॥ ४॥ 4. It has been ascertained that all the beings Eng Brahma' down to the immovable creation arc My be From what other source will blemishes like lust. are come into Me?' भूतदोपैः सदाऽस्पृष्टं सर्वभूतस्थमीश्वरम् । नीलं व्योम यथा यालो दुष्ट मां दीक्षते जनः । 5. People look upon Me, the Lord' residing it 11 to and always untouched by their defects, as time defects) like a boy who ** sky as blue... 1T ·102 A THOUSAND TEACHINGS [CHAPA मचैतन्यायभास्यत्वात्सर्वप्राणिधियां सदा । पूर्मम प्राणिनः सर्वे सर्वशस्य विपाप्मनः ॥ ६ ॥ 6. As the intellects of all beings are illumined by Aly Consciousness all beings are bodies belonging to Me who am all-knowing and free from all sins and virtues. जनिमज्ञानविज्ञेयं स्वमशानवदिप्यते । नित्यं निविषयं ज्ञानं तस्माद् द्वैतं न विद्यते ॥७॥ 7. Objects that come into being and are capabic of being made the objects of Knowledge are as unreal as those knout in dream. As duality has no (real) existence Knowledge is eternal and objectless. धातुशातिर्हि नित्योक्ता सुपुते त्यन्यशून्यतः। जाप्रज्मातिस्त्वविद्यातस्तद्ग्राह्य चासदिप्यताम् ॥८॥ 8. As there is nothing other than the Self in dreamless sleep it is said by the Sruti' that the Consciousness of the Knower is eternal. (As Knowledge is really objectless) the knowledge of objects in the waking state must be due to Ignorance. Accept then that its objects are also unreat. ' रुपयत्त्यायमस्याम दृष्टयादः कर्मता यया। पयं विज्ञानकमत्यं भूनो नाम्नीति गम्यते ॥१॥ Le., by Mc W bo am Pure Consciousness. Br U.43 23-30 Consciousness is the real nature of the *Dowe Like heat which is the nature of the sun. . For the changeless Self cannot be the seat of knowledge nor can the sos-conscious intelect. Therefore Knowledge in the making us with os objects cassot but be falsely superimposes on the South alone seal ·6-91 103 SUBTLESS AND PERVASIVENESS 9. It is clearly understood that Brahman cannot be the object' of knowledge just as It cannot be the object' of seeing etc. as It has no colour, form and the like. Il is said in thc Chekandegyaparishat (7,24 1): 'Where one sees nothing else, knows nothing else it is Brafroan, from which it might be inferred that one doxes not see or know anything else, it is true, but one sees and knows the Self The above verse is to reomve this doubt. The Chh text (7.24 1) probibits in Brahman the duality appeariog to be real during Ignorance * It is said in the Brihadaranyakopanishal (2.4 5). "The Self should be seen, heard, reflected upon and meditated on.' So there may be a doubt that the Self is she object of seeing cic. The present verse is to remove this doubt. The Bi. text (2. 4. 5) scally intended to make people turn away from the non-Self. It is not to teach them that the Self is the object of seeing etc.

·दृशिस्वरूपपरमार्थदर्शनप्रकरणम् ॥ १० ॥ CHAPTER X RIGHT CONCEPTION OF THE NATURE OF CONSCIOUSNESS दृशिस्वरूपं गगनोपमं परं सद्विभातं त्वजमेकमक्षरम् । अलेपकं सर्वगतं यदद्वयं तदेव चाहं सततं विमुक्तॐ ॥ १॥ 1. I am the supreme Brahman which is pure conscious ness, always clearly manifest, unborn, one only, imperishable. unattached and ali-pervading like the ether and non-dual ! am, therefore, cver-free. Aum.' दृशिस्तु शुद्धोऽहमविक्रियात्मको न मेऽस्ति कश्चिद्विषयः स्वभावतः। पुरस्तिरधोमधय मर्यतः संपूर्णभूमा त्यज आत्मनि स्थितः ॥२॥ 2. Pure and changeless consciousness I am by nature devoid of objects (to illumine). Unborn and established in the Self I am all-pervading Brahman in the front, oblique. upward, downward and all other directions The Sanskrit word 'Awn used in the text indicates that ** realizes Brahman by meditating on it Se Kathoparithat 1.2.16 17.

·105 1-5] THE NATURE OF CONSCIOUSNESS अजोऽमरश्चैव तथाऽजरोऽमृतः स्वयंप्रभः सर्वगतोऽहमद्वयः । न कारणं कार्यमतीव निर्मलः सदैकतृप्तश्च ततो विमुक्त ॥३॥ 3. I am unborm, deathless, devoid of old age. immortal, self-effulgent, all-pervading and non-dual. Perfectly pure. having neither cause nor effect and contented with the one Bliss 'I am free. Yes." सुपुप्तजाग्रत्स्वपतच दर्शनं न मेऽस्ति किंचित्स्यमिवेद मोहनम् । स्वतश्च तेषां परतोऽप्यसरवतस्तुरीय एवास्मि सदागद्वयः॥४॥ 4. No perception whatever in waking, dream or deep sleep belongs to Me but it is due to delusion. For these states have no independent existence nor an existence depending on the Self. I am, therefore, the Fourth which is the Seer of all the three states and without a second. शरीरखुद्धीन्द्रियदुःपसंततिन मे न चाहं मम निर्विकारतः । असत्यहेतोश्च तथैव संततेरसत्त्वमस्याः स्वपतो हि दृश्यवत् ॥५॥ 5. As I am changetess the series producing pain viz., the body, the intellect and the senses are not Myself nor Minc. Moreover they are unreal' like dream-objects, there being a reason for inference that they are so. je, the Bliss of the Self. The word in the Text indicates assent. The disciple accepts Brahman as the +For they cammot have an. ent on the Self which is contrary to them in naturei us while they are not so •Fourth, ber states of waking. dream real as they are objects Ito be unreal ·106 A THOUSAND TEACHINGS [CHAR इदं तु सत्यं मम नास्ति विक्रिया विकारहेतुन हि मेऽद्वयन्वत न पुण्यपापे न च मोक्षवन्धने न चास्ति वर्णाश्रमताऽशरीरतः 6. But it is true that I have no change nor any cats of a change as I am without a second. As I do not posse a body I have neither sin nor virtue, neither bondage po liberation, neither a caste nor an order of life. अनादितो निर्गुणतो न कर्म मे फलं च तस्मात्परमोऽहमदयः । यथा नभः सर्वगतं न लिप्यते तथा हाई देहगतोऽपिसूक्ष्मतः 15- 7. Beginningless' and devoid of attributes I have neither actions nor their results. Therefore I am the supreme Osc without a second. Though in a body I do not get attached on account of My subtleness ? like the other which, though all-pervading. does not get tainted. सदा च भूतेपु ममोऽहमीभ्यरःक्षराक्षराभ्यां परमो हाथोत्तमः। परारमतत्यश्च तथाद्वयोऽपि मन्विपर्ययेणाभिमतस्यविषया 8. Though I am the Lord' always the same in all beingsi beyond the perishable and the imperishable, and therefore the Supreme, the Self of all, and without a second I am considered to be of a contrary nature on account of Ignorance. अयिचया भायनया च कर्ममि- पिविन मान्माऽव्ययधिः मुनिमलः। +Bh.Gita,13JI. Ple, having no form. See BhGHD. is, the caus. And therefore untouched by the defects of bearings in whom I resite The unmanifested Power of Brahmat what transformu itself inter tbe ranfered univerx. See BhG.15 1618 ·6-12] THE NATURE OF CONSCIOUSNESS 107 गादिशक्तिप्रचितोऽहमद्वयः स्थितः स्वरूप गगनं यथाऽचलम् ॥९॥ 9. Not distanced' by anything from Itself and untouched by Ignorance, by false conceptions (of possessing a body etc.) and by actions the Self is very pure. Without a second and established in My real nature like the immovable ether I am (thought to be) connected with the powers of seeing and other perceptions. अहं पर ब्रह्म विनिश्चयात्म न जायते भूय इति थुतेर्वचः। न चैव चीजे त्यसति प्रजायते फलं न जन्मास्ति ततो ह्यमोहता॥१॥ 10. There is the saying of the Sruti' that one who has the sure conviction about oneself that one is Brahman is never born again. There being no delusion, there is no birth. For, when the cause is not there there cannot be any effect. मौदमित्थं च तथेदमीद नथाहमेयं न परोन धान्यथा। विमूढतवं न जनस्य कल्पना मदा ममे प्रमणि चाहये शिवे ॥३॥ 11. False conceptions of people such as, 'mine' this,' "thus, this is so,' I am so.' ' another is not so,' etc., are all duc 10 delusion. They are never in Brahmon which is auspicious, the same in all and without a second. यदयं ज्ञानमतीय निर्मलं मदारमनां तत्र न शोकमोहता। नयोरभाधे नविकर्म जन्म या भवेदयं घेदविदा यिनिधयः ॥१२॥ 1Sce footnote t. rara 99.Pant * Through Ignorance Kath.U..I18 Tor one hasinoun the Sent.

·108 A THOUSAND TEACHINGS CHU 12. All grief and delusion are removed from those ST souls when there arises the very pure' knowledge of non-dual Self. It is the conclusion of those who know E meaning of the Vedas that there cannot be any action birth in the absence of grief and delusion.' सुपुप्तवजाग्रति यो न पश्यति द्वयं तु पश्यन्नपि चाद्वयत्वतः। तथा च कुर्वन्नपि निफियश्च यः स आत्मविमान्य इतीह निश्चयः 13. It is the conclusion here in the Vedantas) that one who, though perceiving the world of duality in the waking state, does not as a man in deep sleep does not.' percene it owing to duality being negated and who is really actionless even when (apparently) acting, is a man of Selfknowledge; but no one else is so. इतीदमुक्तं परमार्थदर्शनं मया हि वेदान्तयिनिश्चितं परम् । विमुच्यतेऽस्मिन्यदि निश्चितो भवेन लिप्यते व्योम इवेद कमभिः।। 14. This right knowledge described by me is the highest because it is ascertained in the Vedantas. One becomes liberated and unattached (to actions) like the other iſ one is perfectly convinced of this Truth. lefree from all doubts. Ignorance implied by them * Amarea:ly te, does not percene it to the real Duty gets merged in ignorisce in the case of deep sleep NHA the ax of Scil-knowledge it gets bogsted in 1.9 te states ·ईक्षितृत्वप्रकरणम् ॥ ११ ॥ CHAPTER XI NATURE OF THE WITNESS ईक्षितत्वं स्वतःसिद्ध जन्तूनां च ततोऽन्यता। अज्ञानादित्यतोऽन्यत्वं सदसीति निवर्त्यते ॥१॥ 1. All beings are by nature Pure Consciousness Itself. It is due to Ignorance that they appear to be different from It. Their (apparent) difference from It is removed by the teaching Thou an Existence'.' एताबद्ध धमृतत्यं न किंचिदन्यत्सहायकम् । शानस्येति चघच्छास्त्रं सलिङ्गं कर्म घाधते ॥२॥ 2. The scriptures negate Vedie actions with their accessories" by saying. Knowledge alone is the cause of immor tality, and that there is nothing else to co-operate with it (in producing hberation),' सर्वेशं मनसो वृत्तमविशेषेण पश्यतः। तस्य मे निर्विकारस्य विशेषः स्यात्कथंचन ॥३॥ 1 Brahman. thread, etc. The sacred tuft of hair on the head, the sacred 'Br. U., 4.5.15.

·110 A THOUSAND TEACHINGS [CHAR मनोवृत्तं मनश्चय स्यमयनाप्रतीक्षितुः । संप्रसादे यासत्याधिग्मायः मर्यगोऽन्ययः ॥ ४॥ 3. 4. How can there be any special property in A who am changeless by nature and witness the modification of the minds of all without any exception? (How ca again there be any change in Me) who witness the mo and its functions in the waking state as in dream? But 85 there is the absence of both the mind and its functions in deep sleep I am Pure Consciousness, all-pervading and changeless. स्वतः सत्यो यथाऽऽवोधादेहात्मत्वं तथैव च । प्रत्यक्षादेः प्रमाणत्वं जाग्रत्स्यादात्मवेदनात् ॥५॥ 5. Just as dreams appear to be true as long as one does not wake up, so, the identification of oneself with the body etc. and the authenticity of sense-perception and the like in the waking state continue as long as there is no Self-knowledge. व्योमवत्सर्वभूतस्थो भूतदोपैर्विवर्जितः। साक्षी चेताऽगुणः शुद्धो ब्रह्मैयास्मीति केवलः ॥६॥ 6. I am Brahman of the nature of pure Consciousness, without qualities, free from Ignorance, and free from the three states of waking, dream and deep sleep. Living in all beings like the ether I am the witness free from all their defects. 'og.agency. cgoism, etc. * Therefore witnessing the mind and its functions is not in the nature of the Selt.

·3-10]] NATURE OF THE WITNESS 111 नामरूपक्रियाभ्योऽन्यो नित्यमुक्तस्यरूपवान् । अहमारमा परं ब्रह्म चिन्मात्रोऽहं सदाद्वयः ॥७॥ 7. Ever free and different from names, forms and actions I am the supreme Brahman, the Self, consisting of Pure Consciousness and always without a second. अहं ब्रह्मास्मि कर्ता च भोक्ता चास्मीति ये विदुः । ते नष्टा ज्ञानकर्मभ्यां नास्तिकाः स्युन संशयः ॥८॥ 8. Those who think themselves to be one with Brakman and at the same time to be doers and experiencers should be regarded as fallen from both knowledge and duties They are, no doubt, unbelievers (in the Vedas.) धर्माधर्मफलोग इष्टोऽदृष्टो यथात्मनः । शराब्रह्मत्यमण्यस्य मोक्षो झरनात्तथेप्यताम् ॥९॥ 9. It must be accepted on the strength of the scriptures that the Self is Brahman, and that liberation accrues from Right Knowledge onty, like the coanecuon with the Self of the results of sin and virtue, which, though unseen 13 admitted (on the same authority). या माहारजनाद्यास्ता बासनाः स्वमदशिभिः। अनुभूयन्त एवेह ततोऽन्यः केवलो दृशिः ॥१०॥ 10. What are called (in the Sruti') clothes coloured with turmeric etc. are nothing but mental impressions perceived by 1 The iadividual Self BrU,2.3.6.

·112 A TITOUSAND TEACHINGS [CHAPA people in dream. (The Self, their'dluminator, must, ther ſorc. be different from them and from the subtle body which they lie.) So the Self, Pure Consciousness, (th perceiver of docrship etc..) must be different from theme the waking state also). कोशादिव विनिमयः कार्यकारणजितः। यथासिदृश्यते स्यने तद्वद्वोद्धा स्वयंप्रभः ॥ ११ ॥ 11. Just as a sword taken out of its sheath is seen as it is, so, the Knower, the Self, is seen in dream in Its real and self-effulgent nature free from cause and effect." आपपात्प्रतियुद्धस्य शस्य स्यामायिकं पदम् । उक्तं नेत्यादिवाक्येन कल्पितस्यापनेतृणा ॥ १२ ॥ 12. The real nature of the individual (Scil) who was pushed and awakened has been described by the saying, "Not this,' not this " which negates all superimposition. महाराजादयो लोका मयि यदत्मकल्पिताः। स्वप्ने तवयं विद्याद्रूपं वासनया सह ॥ १३ ॥ 13. Just as objects of enjoyment like a great Kingship etc., are superimoposed on Me in dream (and are unreal), so) ' The knower, knowing and the Known in dream. 11.c., from the subtle body and the impressions in it. - Nor as an object. tie the mind which assurves the forns or causes and effects in dream. Br.U., 2.3.7. Brahman Itself, .Br.U.,2.1.18. .BE.U.. 2. 1.15. Br.U.4.3.10.

·10 it LATTI of til MISIS 11) the two forms', (the nubie and the instinc) with the mental impresos.' are also superimp nu on Me (and are similarly Ertal'). PUTIHTI OTOT fqht fart: 1 नेनिनेपारमापार में पायां मिया पित् ॥१४॥ 14. All actions are performed by the Self which har denused Iself with the gross and the subtle bodies and which has the nature of accumulating' impressions As I am of the nature indicated by the Sruri Nor this, not this,' actions are nowhere to be donc hy Mc. HTTSTEDET vi seraga: 1 मोरस्य पानातुन्यान नदस्यदपेशने ॥१॥ 15. As actions have Ignorance for their cause there is no hope from them of immortality. As liberation is caused by right Knowledge (alone) it does not depend on anything else. अमृतं चामयं नातं नेतन्यारमा प्रियो मम । विपरीतमतोऽन्यद्यत्यजेत्तसक्रिय ततः ॥१६॥ 16. But Immortality is free from fear and destruction. The individual Self (sigmfied by the words)dear" to onc Br. U. 2 3. 1. Br. U. 2. 3. 6. *For they are objets of Knowledge. • The individualized Self. • Owing to continual performance of action. As a matter of fact the subtle body is the scal of mental impressions ien, Pure Consciousness. Neither in waking nae in dream; and also neither by nature nor by Vedie injunctions. Actions etc. • Branda 1. If it were not so it would be apable of being produced by actions. 11 Br. U., 1.4.8 and 2. 4. 5. 8

·A THOUSAND TEACHINGS
(Cup.
is Brahman' (devoid of all attributes) according to be
Sruil, 'Not this, nor this', Whatever is thought to
different from It should, therefore, be renounced together
with all actions,
Therefore Brahman, not different from the Self, is not capable
being realized by actions.
"i.c., the ideas of me' and 'mine with respect to it
• Brahman.

·प्रकाशप्रकरणम् ॥ १२ ॥ CHAPTER XII LIGHT प्रकाशस्थं यथा देहंसालोकमभिमन्यते । प्रशामासं तथा चित्तं द्रष्टाहमिति मन्यते ॥१॥ 1. Just as a man (erroneously) looks upon his body placed in the sun as having the property of light in it, so, he looks upon the intellect pervaded by the reflection or Pure Consciousness as the Sctf. the witness. पदेय रयते लोके तेनाभिनयमात्मनः । प्रपद्यते ततो मूदस्तेनात्मानं न विन्दति ॥२॥ 2. The Self gets identified with whatever is seen in the world. It is for this reason that an ignorant man does pot know himself (to bc Brahman). [The reason why people mistake the combination of the subtle and the gross bodies for the Sell is this identification caused by Its reflection. On account of there being the reflection of Pure Consciousness in the body, the senses, the mind, the intellect and the vital force, they appear to the The body. the mes the mind, the intellect and thenniforce.

·1 116 A THOUSAND TEACHINGS [CAP. conscious and cannot, therefore, be discriminated fre the Self.) दशमस्य नवात्मत्यप्रतिपत्तियदात्मनः। दृश्येपु तद्वदेवायं मूढो लोको न चान्यथा ॥३॥ 3. An ignorant man gets identified with objects knowledge and does not know the Sell (which is differen from them) like the tenth boy who got identified as 11 mes with the other nine. त्वं कुरु त्वं तदेवेति प्रन्ययावेककालिको। एकनीडी कथं स्यातां विरुद्धौ न्यायतो वद ॥४॥ 4. Say how there can reasonably be the two contrar ideas, .You do this' and 'You are Brahman" ' at the same time and in respect of the same person. देहाभिमानिनो दुःखं नादेहस्य स्वभावतः। स्थापवत्तत्प्रहाणाय तत्त्वमित्युच्यते दृशेः ॥५॥ 5. Pain belongs to one identifying oneself with the body One not identifying oneself with it, as in deep sleep. is. therefore, by nature free from pain. The teaching, Thou art That' is imparted in order that this identification might be removed from the Self. See pote, verse 2, Page 115. • After swimming across a river one of ten boss counted their number and found that they were only nine. The reason for this was that the boy did not count himself. He gol, as it perc, identified with the other pine and could not find that he was the feath. But be came to know that he was the tenth when he was told so. * Which is a non-doer. Together with Ignorance, its cause. * The unity of the Self and Brahman is here taught and not action.

·3-91 LIGIT 117 दृशेरछाया यदारूदा मुखच्छायेव दर्शने । पश्यंस्तं प्रत्ययं योगी दृष्ट आत्मेति मन्यते ॥६॥ 6. An ignorant person looks upon the intellect as the Self, when there is the reflection of the Self in the intellect like that of a face in a mirror. तं च मूढं च यद्यन्यं प्रत्ययं चेत्ति नो दृशेः । स एव योगिनां प्रेष्ठो नेतरः स्यान्न संशयः ॥७॥ 7. He who looks upon the ego, the indiscrimination that produces delusion and other mental modifications (or the reflection of the Self in them) as having no connection with the Self, is, without doubt, the dearest to the knowers of Brahman. No one else is so. विशातर्यस्तु विज्ञाता स त्यमित्युच्यते यतः। स स्यादनुभवस्तस्य ततोऽन्योऽनुभयो मृपा ॥८॥ 8. As it is the Knower of knowledge that is referred to by the word 'Thou' (in the Srun) the understanding of the term 'Thou' in this sense is correct. The other sense different from it is due to superimposition. दृशिरूपे सदानित्ये दर्शनादर्शने मयि । कधं स्यातां ततो नान्य इध्यतेऽनुभवस्ततः ॥९॥ 'योगी' in the test. * This is why one attributes the properties (e. 8, agency, experienciog, etc.) of the intellect to the Self like those (eg, spots etc.) of the mirror to the face. • Br. U., 3.4.2. 'Chh. U.,68.7. *ic, the Self with the intellect etc superimposed on It.

·118 A THOUSAND TEACHINGS ICHAP. XI 9. How can there be knowledge or ignorance in Me who am eternal and always of the nature of Pure Consciousness? No knowledge.'therefore, other than the Self' can be accepteda. यत्स्थस्तापो रयेदेहे दृशेः स विपयो यया। तत्वस्थस्तद्वदेवेह दृशेः म विषयस्तथा ॥ १०॥ 10. Just as the heat of the sun (in a part of the body) together with that part of the body is the object of the knower. so, pain and pleasure together with the intellect in which they lie are the objects of the Self. प्रतिपिद्धे गंशोशः समिकरसोऽद्वयः। नित्यमुक्तः सदा शुद्धः सोऽहं ब्रह्मास्मि केवलः ॥ ११ ॥ 11. I am Brahman without attributes, ever pure.ever free: non-dual, homogeneous like the ether and of the nature of Consciousness from which the object portion has been negated.. विज्ञातु व विज्ञाता परोऽन्यः संभवत्यतः । विशाताहं परो मुक्तः सर्वभूतेषु सर्वदा ॥ १२ ॥ 12. I am always the free supreme Knower in all beings inasmuch as there cannot be a more comprehensive knower different from Me. यो वेदालुप्तदृष्टित्वमात्मनोऽकर्तृतां तथा। ब्रह्मवित्त्वं तथा मुक्त्वा स आत्मशो न चेतरः ॥ १३ ॥ A mental modification with the reflection of Consciousness in it. * Pure Knowledge. * Sce foot-note 3, verse 2, Chapter II. *On the authonty of the Sruti. 'Not this, not this.' • Because untouched by the properties of objects of Knowledge. ।

·9-16) LIGIIT 119 13. He who knows that the Consciousness of the Self never ceases to exist, and that It is never an agent and also gives up the egoism that he is a Knower' of Brahman is a (real) knower of the Self. Others are not so. ज्ञातवाहमविज्ञेयः शुद्धो मुक्तः सदेत्यपि । विवेकी प्रत्ययो युद्धेदृश्यत्यानाशवान्यतः ॥ १४ ॥ 14. Capable by no means of being known I am the knower and always free and pure as the discriminating knowledge is in the intellect' and liable to be destroyed on account of its being an object of Knowledge. अलुप्ता त्यात्मनो दृष्टिोत्पाद्या कारकैर्यतः । दृश्यया चान्यया दृष्टया जन्यतास्याः प्रकल्पिता ॥ १५ ॥ 15. The Consciousness of the Self, on the other hand, never goes out of existence and is not capable of being produced by the action of agents etc. inasmuch as producibility is superimposed on It by another consciousness, Its object and different from It. देहात्मयुद्धयपेक्षत्वादात्मनः कर्तृता मृषा । नैव किंचित्करोमीति सत्या बुद्धिःप्रमाणजा ॥ १६ ॥ 16. The doership of the Self is false as it depends on the misconception of the body being the Self. That I do not do The consciousness 'I am a kcower of Brahman' is a modification of the mind and should not, therefore, be attributed to the Self * The modification of the mind, ‘1 am Brahman.' * And not in the Self. • The Self which is Consciousness. Phenomenal consciousness. It contributes its own producibility to the Self on account of superimposition.

·120 A THOUSAND TEACHINGS ICHAP.IN anything is the true knowledge which arises from the right evidence. (the Vedas). कतत्वं फारकापेक्षमकतन्यं स्वभावतः। फर्ता भोक्तेति विसानं मृपवेति सुनिश्चितम् ॥ २७ ॥ 17. Agency depends on doership, instruments etc. but non-agency is natural. It has, therefore, been very well ascertained that the knowledge that one is a doer and experiencer is certainly false. एवं शास्त्रानुमानाभ्यां स्वरूपेऽयगते सति । नियोज्योऽहमिति होगा सत्या बुद्धिः कथं भवेत् ॥ १८॥ 18. How can the idea that I am a person to be enjoined (by the Vedas to perform actions) be true when the real nature of the Self is thus known from the scriptures and inference?" यथा सन्तिरं व्योम व्योनोऽप्यभ्यन्तरो हाहम् । निर्विकारोऽचलः शुद्धोऽजरो मुक्तः सदाद्वयः ॥ १९ ॥ 19. Just as the ether is in the interior of all,' so, I am in the interior' even of the ether Therefore I am without change, without motion. pure. devoid of old age. everfree and without a second. For action and of knowledge. *As described in this chapter. Set yerse 8. See verse 10 above. Being the material cause. The other four elements. '£t., fam ho substratum of everything.

·अचक्षुष्टप्रकरणम् ॥१३ ॥ CHAPTER XIII EYELESSNESS यचक्षुष्ठान टिम तथाऽश्रोत्रस्य का श्रुतिः । भवाफ्यान तु यक्तिः स्यादमनस्त्यान्मतिः फुतः ॥१॥ 1. There is no vision in Me as I am without the organ of accing. How can there be hearing in Me who have no auditive organ? Devoid of the organ of speech I have no act of speaking in Mc. How can there bc thinking in Me who have no mind? अमाणस्य न फर्मास्ति युद्धधमाये न येदिता। विद्यायि ततोन स्तधिमात्रज्योतिपो मम ॥२॥ नित्यमुक्तस्य गुदस्य फूटम्यस्यायिचालिनः । ममृतस्याक्षरस्यमशरीरस्य सर्वदा ॥३॥ 2. 3. Devoid of the vital force 1 has no action (in Mc). and devoid of the intellect I am not a knower. Ever free. ecr rure. changeless. immovable. immortal. impenstable and bodiless I have no knowledge or ignorance in Me who am of the nature of the Light of rure Consciousness only.

·122 A THOUSAND TEACHINGS (CHLAP. XIL जिघन्सा या पिपासा या शोकमोही जरामृती। न विद्यन्तेऽशरीरत्वाद्वयोमवद्यापिनो मम ॥४॥ 4. All-pervading like the ether I have no hunger, thirst grief, delusion, old age or death as I am without a body (mind and vital force). अस्पर्शत्वाप्न मे स्पृष्टिनाजिद्धत्याद्रसमता। नित्यविज्ञानरूपस्य झानाशाने न मे सदा ॥५॥ 5. Devoid of the organ of touch I have no act of touching; and devoid of the tongue I have no sensation of taste. I never have knowledge or ignorance as I am of the nature of cternal Consciousness. या तु स्यान्मानसी गृत्तिधानुष्का रुपरसना । नित्यमेवात्मनो दृष्टया नित्यया दृश्यते दिसा ॥६॥ 6. It is well known that the mental modification.' produced through the instrumentality of the eye and of the forat of the object of vision, is always witnessed by the eternal Consciousness of the Self नयान्येन्द्रिययुना या वृत्तयो विषयाञ्जनाः। म्मृती रागादिसपाच फेयलालमनम्यपि ॥ मानम्यम्मददन्यम्य दयन्ने म्यनयतयः। अष्टिम्नतो निन्या गुद्धानन्ता वयला ॥ ८॥ 7. 8. Similarly, other mental modifiations in the forms of objects of knowledge produced through the instruments:-) "La commerton with an obat te intc'kat gets trimformed bacon form of that stject. The trimformaron is called a mort. fatxn.

·4-11) EYELESSNESS 123 of other organs and also those in the forms of memory, attachment, etc., existing only within the mind, and those again in dream are witnessed by one different from all of them (i.e., by the Self). The Knowledge, therefore, of the Koower is eternal, pure, infinite and without a second. अनित्या साऽविशुद्धति गृह्यतेऽत्राविवेकतः। सुखी दुःखी तथा चाहं दृश्ययोपाधिभूतया ॥९॥ 9. It is through the indiscrimination between the Self and the modifications of the mind, Knowable adjuncts to the Self that the Knowledge of the Knower is wrongly conceived by the people to be impure and transitory and the Self happy or miserable. मूढया मूढ इत्येवं शुद्धया शुद्ध इत्यपि । मन्यते सर्वलोकोऽयं येन संसारमृच्छति ॥१०॥ 10. All men misconceive themselves to be ignorant or pure according as they identify themselves with the mental modification, 'I am ignorant' or 'I am pure'. It is for this reason that they continue to be in transmigratory existence. अचक्षुप्कादिशास्त्रोक्तं सवाह्याभ्यन्तरं त्वजम् । नित्यमुक्तमिहात्मानं मुमुक्षुश्चेत्सदा स्मरेत् ॥ ११ ॥ 11. One should always remember the Self to be ever-free, unborn and comprising the interior and exterior as These modifications do not assume the forms of external objects but of their impression only le, The Self which is knowledge itself, just as by the heat of fire we mean the heat which is fire itself See fooinote 2 on the two previous verses. See footnote 2 verse 43, Chapter 17 and also see Mu. V., 2 1. 2 ·A THIOL'SAVD TEACHINGS [CHAR described in the Sruti in which the Self is spoken ol * eyeless' and so on if one is an aspirant after liberation अचक्षुकादिशास्त्राच नेन्द्रियाणि मदा मम । अप्राणो घमनाः शुभ्र इति चाथर्यवंचः ॥१२॥ 12. That organs never belong to Me is known from Sruti,cyeless 'etc. There is again the saying of the Sn belonging to the Athana Veda ihat the Self is devoid the vital force, devoid of the mind and pure.' शब्दादीनामभावश्च श्रूयते मम काठके । अप्राणो हामना यस्मादविकारी सदा ह्यहम् ॥ १३ ॥ 13. As I am always devoid of the vital force and t mind and heard of in the Kathopanishar' as having 1 connection with sound etc. I am always changeless. विक्षेपो नास्ति तस्मान्मे न समाधिस्ततो मम । विशेपो चा समाधि, मनसः स्याद्विकारिणः ॥ १४ ॥ 14. I, therefore, have neither unrestfulness nor a pre found concentration. Both of them belong to the min which is subject to change. अमनस्कस्य शुद्धस्य कथं तत्स्याद् द्वयं मम । अमनस्त्वाविकारित्वे विदेहव्यापिनो मम ॥ १५ ॥ 15. How can I who am pure and mindless kate those two?" I am without any change and without a mind as I am all-pervading and devoid of a body. 1 Br. U..3.8.8. ML. U..2.1.2. (Thus both the Srutis prove the same thing) "Mu, V., 2. 1. 2. •Kath.U., 1.3.15. Sec the previous verse, ·11-201 EYELESSNESS 125 इत्येतद्यावदनानं तावत्कायं ममाभवत् । नित्यमुक्तस्य शुद्धस्य युद्धस्य च मदा मम ॥१६॥ 16. So, I who am ever free, cver pure and ever awakened had duties' to perform so long as there was Ignorance. समाधिर्याऽसमाधि कायं चान्यत्कुतो भवेत् । मां हि ध्यात्वा च बुद्धा च मन्यन्ते कृतकृत्यताम् ॥ १७ ॥ 17. How can I have concentration. non-concentration or other actions in Me as all men feel that the acme of their lives is fulfilled when they meditatc on Mc and know Me? अहं ब्रह्मास्मि मर्योऽस्मि शुद्धो युद्धोऽस्म्यतः मदा। मजः सर्वत एवाहमजरश्चाक्षयोऽमृतः ॥ १८ ॥ 18. I am, therefore Brahman, the all-comprchensive Principle, ever Purc. ever Awakened and ever Unborn, devoid of old age. imperishable and immortal मदन्यः सर्वभूतेषु योद्धा नश्चित विद्यते। फर्माध्यक्ष माक्षी च चता निन्योऽगुणोऽन्यः ॥१९॥ 19. There is no hrower other than Myself among all the beings. I am the distributor of the results of their actions and the witness Its 1 10 whom all beings one their Consciousness. Without qualities and without a second I am eternal न पाईन चामचनोभयं फेयला शियः। न में संध्या न रात्रिर्या नादा सर्वदा सेः ॥२०॥ See the following vers. See Sarkarinanda's gloss on S* 0.6 11 ·126 A THOUSAND TEACHINGS [CHAP. : 20. I am not the three' visible elements nof the tw inivisible ones, neither am I both (i.e., their combination.t body). I am devoid of all attributes and the three Gunai In Me there is neither night. nor day. nor their juncture 1 am always of the nature of light'. सर्वमूर्तिवियुक्तं यद्यथा खं सूक्ष्ममयम् । तेनाप्यस्मि विनाभूतं ब्रह्मयाहं तथाऽद्वयम् ॥२१॥ 21. Just as the ether is subtle, without a second an devoid of all forms, so, I am the non-dual Brahman devoi even of the ether. ममात्मा स्वत आत्मेति मेदो व्योम्नो यथा भवेत् । एकस्य सुपिमेदेन तथा मम विकल्पितः ॥ २२ ॥ 22. The distinction between the Self in itself and my Sell is due to the superimposition (of different adjuncts on one and the same Self), just as difference (is wrongly conceived to) exist in one and the same ether owing to apertures (in various objects). मेदोऽमेदस्तथा चैको नाना चेति विकल्पितः। ज्ञेयं ज्ञाता गतिर्गन्ता मय्येकस्मिन्कुतो भवेत् ॥ २३॥ 23. How can difference, absence of difference, oneness, manyness and the qualities of being known and being a IEarth, water and fire, • Air and ether. Satha, rajas and fames, the three constituent essences of Mayd. the power of Brahman transforming itself into the universe. See Bh. Gita. 14.5-19. * These words may also mean deep sleep, waking and dream respectively. c., Consciousness. • Brahman, The intellect etc.

·20-27]] EYELESSNESS 127 knower, the results of actions and also agency and experiencing be attributed to Me who am one only? न मे हेयं न चादेयमविकारी यतो ह्यहम् । सदा मुक्तस्तथा शुद्धः सदा बुद्धोऽगुणोऽद्वयः ॥२४॥ 24. I have nothing to reject or accept inasmuch as I am changeless. Always free, pure, awakened and without qualities, I am without a second. इत्येवं सर्वदात्मानं विद्यात्सर्व समाहितः। विदित्या मां स्वदेहस्थमृपिर्मुक्तोध्रुवो भवेत् ॥ २५॥ 25. One should, with great concentration of mind, always know the Self to be A!! One certainly becomes all-knowing and free when one knows Me to be residing in one's own body." कृतकृत्यश्च सिद्दश्च योगी ब्राह्मण एव च । य एवं वेद तत्त्वार्थमन्यथा ह्यात्महा भवेत् ॥ २६ ॥ 26. He who thus knows the reality of the Self becomes successful in attaining the goal of his life and becomes perfect. He becomes a Knower of Brahman and one with it. One knowing the Self otherwise may be said to commit suicide.. वेदार्थो निश्चितो होप समासेन मयोदितः। संन्यासिभ्यः प्रवक्तव्यः शान्तेभ्यः शिष्टबुद्धिना ॥२७॥ Brahman. As the witness of the body. gross and subtle. For a Knower of Brahman becomes Brahman, Sce Tai. U. 2. 1. * For the Self remains hidden, killed as it scre. Sce ish. U., 3.

·128
A THOUSAND TEACHINGS
(CHAP. XT
27. This ascertained meaning of the Vedas described
briefly by mc should be imparted to those who have given
up worldly action and controlled their minds by one whose
intellect has been trained (according to the scriptures under
a teacher who has known Brahman).

·स्वमस्मृतिप्रकरणम् ॥१४॥ CHAPTER XIV DREAM AND MEMORY स्वमस्मृत्योघंटादेहि रूपाभासः प्रदृश्यते । पुरा नूनं तदाकारा धीष्ठेत्यनुमीयते ॥ १॥ 1. As the resemblance of (objects of knowledge like) jars etc. is perceived in dream and memory it is inferred that the intellect in those forms was surely seen before. भिक्षामटन्यथा स्वप्ने दृष्टो देहो न स स्वयम् । जाग्रदृश्यात्तथा देहात् द्रष्ट्रन्यादन्य एव सः ॥२॥ 2. Just as the body going from place to place for alms' seen (e.g., by a wandering mendicant) in dream is not one self, so, witnessing the body in the waking state the Seer must be different from it as it is seen. मूपासितं यथा तानं तन्निभं जायते तथा । रूपादीम्ब्यामुवञ्चित्तं तनिभं दृश्यते ध्रुवम् ॥३॥ * The only means of subsistence, according to the scriptures, for those who have given up worldly action in search of the knowledge of Brahman. १ ·132 A THOUSAND TEACHINGS (CHAP. UV 11. Why should a knower of Brahman make anymore effort if the Self which is left over by negating the non-Sell according to the Sruti, 'Not this, not this' is considered to be his Selr? अशनायातिप्रान्तं ब्रह्मवास्मि निरन्तरम् । कार्यवान्स्यां कथं चाहं विमृशेदेवमासा ॥१२॥ 12. One should rightly think thus : I am all-pervading Brahman beyond hunger etc.; how can I have actions ? पारगस्तु यथा नद्यास्तत्स्थः पार यियासति । आत्मज्ञश्चेत्तथा कार्य कर्तुमन्यदिहेच्छति ॥ १३ ॥ 13. A knower of the Self will wish to perform actions if one who has reached the other bank of a river wish to reach that bank while there. आत्मक्षस्यापि यस्य स्याद्धानोपादानता यदि । न मोक्षाहः स विज्ञेयो वान्तोऽसौ ब्रह्मणा ध्रुवम् ॥ १४ ॥ 14. A (so-called) knower of the Self having the ideas of acceptance and rejection should be regarded as not fit for liberation but must be considered to be certainly rejected by Brahman. सादित्यं हि जगत्प्राणस्तस्मानाहर्निशैव वा। प्राणशस्यापि न स्यातां कुतो ब्रह्मविदोऽद्वये ॥ १५ ॥ IS. Even' for a knower of Prana' the world with the is Prana and, therefore. there is no day' or right' not gone beyond all difference. is the being identifying himself with the universe. A scator on Prana gets identified with him. So, no duties to be done in particular hours of the day and night ·11-19) DREAM AND MEMORY 133 for him; how then can they be for a knower of Brahman in which there is no duality? न स्मरत्यात्मनो छात्मा विस्मरेद्वाप्यलुप्तचित् । मनोऽपि स्मरतीत्येतज्ज्ञानमज्ञानहेतुजम् ॥१६॥ 16. The Self whose Consciousness never ceases to exist neither remembers' nor forgets Itself. That the mind remembers the Self is also a knowledge caused by Ignorance.* शरतुर्भेयः परो ह्यात्मर सोऽविद्याकल्पितः स्मृतः। अपोढे विद्यया तस्मिनज्यां सर्प इवाद्वयः ॥ १७ ॥ 17. If the supreme Self be an object of the knowledge of the knower, it must be a superimposition due to Ignorance. It is the Self without a second when that superimposition is negated by right knowledge like a snake in a rope. कर्तृकर्मफलाभावात्सयाह्याभ्यन्तरं घजम् । ममा घेत्ति यो भावस्तस्मिन्कस्य कुतो भवेत् ॥१८॥ 18. Who (and for what reason) will attribute the ideas of me' and 'mine' to the Self as It is unborn and comprises the interior and exterior on account of the fact that the agent, actions and their results do not exist" आत्मा ह्यात्मीय इत्येष भावोऽविद्याप्रकल्पितः। आत्मकत्वे घसी नास्ति वीजाभावे कुतः फलम् ॥१९॥ 19. For the ideas 'me' and 'mine' are superimposed (on the Self) due to Ignorance. They do not exist when the Who has gone beyond duality Therefore a man of knooledge is free from the duty of concentra ting his mind (See tootnote 3. Previous verse.) For the mind is non-conscious and cannot remember anything. Footnote 2, versc 43, Chap 17 and also see Me U., 21.2.

·134 A TIIOUSAND TEACHINGS (CHAP. X Self is known to be one only. How can there be an effec without a cause? द्रष्ट श्रोत तथा मन्तृ विमाप्रेय तदक्षरम् । द्रमाद्यन्यन्न तद्यस्मात्तस्माद्दष्टाऽदमक्षरम् ॥२०॥ 20. It is (the individual Self known to be) the seer, the hearer, the thinker and the knower that is (Brahman). the imperishable one. As the individual Self is not different from It, I, the seer, am the imperishable Principle. स्थावरं जगमं चैय द्रष्टत्वादिक्रियायुतम् । सर्वमक्षरमेयातः सर्वस्यात्माक्षरं त्वहम् ॥ २१ ॥ 21. As all beings, moving and non-moving. are endowed with actions such as, seeing etc. they are (Brahman), the imperishable One. Therefore I am the Self of all, the indestructible One. अकार्यशेषमात्मानमक्रियात्मक्रियाफलम् । निर्ममं निरहंकारं यः पश्यति स पश्यति ॥२२ ।। 22. He has the truest knowledge who looks upon the Self as a non-agent having no connection with actions and their results and regards It as free from the ideas of 'me' and 'miae', . ममाहंकारयतेच्छाःशून्या एव स्वभावतः। आत्मनीति यदि ज्ञातमाध्यं स्वस्थाः किमीहितः ॥ २३ ॥ 23. Be in peace. What is the use of efforts if the Self has een known to be naturally free from the ideas 'me' and mine' and from efforts and desires?

·19-26) DREAM AND MEMORY 135 योऽहंफर्तारमात्मानं तथा घेत्तारमेय च। घेत्ति नात्मा पवासी योऽन्यथाशः स आत्मवित् ॥ २४ ॥ 24. One who looks upon the Self as an agent of actions and a knower of objects is not a knower of the Self. One who know's It otherwise' is a real knower of It. यथान्यत्वेऽपि तादात्म्य देहादिप्वात्मनो मतम् । तथाऽफर्तुरविज्ञानात्फलकर्मात्मतात्मनः ॥२५॥ 25. Just as the Self is identified with the body etc., though different from them. so. It is looked upon as the agent of actions and the experiencer of their results owing to the fact that It is not known to be a non-agent. दृष्टिः श्रुतिर्मतितिः स्वमे दृष्टा जनैः सदा । तासामात्मस्वरूपत्वादतः प्रत्यक्षतात्मनः ॥२६॥ 26. Seeing,' hearing. thinking and knowing are always experienced by people in dream. Moreover, as they are essentially the Self It is directly Known. [The meaning is thus: The mind merges in the Sell as Primeval Ignorance during deep sleep but the Self then, as always, exists in its nature of Pure Consciousness. Therefore it is clear that the Self is different from the mind and exists as the witness of this phenomenon; that is what is meant by saying in the verse that the Self is directly known.) * As a non-agent and non-experiencer. Hie, The Self is not discriminated from the subtle body. These are mental modifications through the instrumentality of various organs. As the mind with these modifications is witnessed by the Self in dream It must be different from them ·136 A THOUSAND TEACHINGS (CHAP. XIV परलोकभयं यस्य नास्ति मृत्युभयं तया । तस्यात्मशस्य शोच्याः स्युः सम्रोन्द्रा अपीयरा: ॥२७॥ 27. Even powerful beings including Brahma and Indra' are objects of pity to that knower of the Self who has no fear about the next world nor is afraid of death. ईश्वरत्वेन किं तस्य ब्रह्मेन्द्रत्वेन या पुनः। तृष्णा चेत्सर्वतश्छिन्ना सर्वदन्योद्भवाऽशुभा ॥ २८ ॥ 28. What is the use of his becoming a powerful one or becoming Brahmâ or Indra if all inauspicious desires, the cause of misery. are entirely uprooted? अहमित्यात्मधार्या च ममेत्यात्मीयधीरपि। अर्थशून्ये यदा यस्य स आत्मशो भवेत्तदा ॥ २९ ॥ 29. He is a Knower of the Self to whom the ideas 'me' and 'mine' have become quite meaningless.' बुद्धयादी सत्युपाधौ च तथासत्यविशेषता। यस्य चेदात्मनो ज्ञाता तस्य कार्य कथं भवेत् ॥३०॥ 30. How can there be any action in one who finds no difference in the Self both when the intellect etc., Its adjuncts exist and when they do not? प्रसन्ने विमले व्योम्नि प्रज्ञानकरसेऽद्वये। उत्पन्नात्मधियो व्रत किमन्यत्कार्यमिप्यते ॥ ३१ ॥ *.See footnotes, verse 4,Chapter 9 of this book. • The king of gods in heaven. +ic., unreal. h waking and dream.. •Indeep sleep..

·21-34) DREAM AND MEMORY 137 31. Say what action might be desired to be done by one who has known himself to be without a second, who is of the nature of homogeneous consciousness and who is devoid or impurities. both natural and adventitious. like the other. आत्मानं सर्वभूतस्थममित्रं चात्मनोऽपि यः। पश्यग्निच्छत्यसो नूनं शीतीक विभावसुम् ॥ ३२ ॥ 32. He who sees the Self in all beings and at the same time feels that he has enemies desires surely to make fire cold. प्रक्षामाणानुकार्यात्मा छायेवाक्षादिगोचरः । ध्यायतीवेति चोक्तो हि शुद्धो मुक्तः स्वतो हि सः ॥ ३३ ॥ 33. The Self which has for Its adjuncts the intellect and the vital force is reflected in the modifications of the intellect and in the senses like the sun reflected in water (for example). The Self is free and pure by nature (even in that condition) as it is said in the Sruti," " It is at rest as it were." [The real sun in the sky never moves with the movement of the water in which it is reflected though the reflection does so. So, the Sell does not change with the changes in the intellect in which It is reflected The meaning of the Sruti quoted is that the Self, in no condition, has either rest or motion; It is always pure. Rest and motion are in the intellect.] अप्राणस्यामनस्कस्य तथाऽसंसर्गिणो शेः। व्योमवद्यापिनो हास्य कथं कार्य भवेन्मम ॥३४॥ Br, V., 4.3.7.

·138 A THOUSAND TEACHINGS [CHAP. ITÝ 34. How can I have actions who am Pure Consciousness. devoid of the vital force and the mind, un-attached and allpervading like the ether? असमाधि न पश्यामि निर्विकारस्य सर्वदा। ब्रह्मणो मे विशुद्धस्य शोध्यं नान्यद्विपाप्मनः ॥ ३५ ॥ गन्तव्यं च तथा नैव सर्यगस्याचलस्य च । नोध्यं नास्तिरो वापि निष्कलस्यागुणत्वतः ॥ ३६॥ 35, 36. As I am Brahman, always changeless and pur I never see the absence of concentration in Me; and fre from sin and virtue I find nothing in Me to be purified. A I am without parts, without qualities, without motion and all-pervading I do not find, on my part, the action of goins or a place to go to; nor do I find an upward, a downward, or an oblique direction. चिम्मानज्योतिको नित्यं तमस्तस्मिन विद्यते । कथं कार्य मर्मयाच नित्यमुक्तस्य शिष्यते ॥ ३७॥ 37. How can any action be left for Me who am ever free; for the Self is always of the nature of the Light of Pure Consciousness and hence devoid of Ignorance. अमनम्म्य का चिन्ता क्रिया यानिन्द्रियम्य का। थापो रामनाः मुभ्र इति माय धनेयंचः ॥ ३८॥ 33. How can there be any thought in one who h.11 :) mind. and actions in one who has no snes? The Sruit" truly 22ys that the Self is pure, devoid of the vital' force asd the mind'. *..the sphere of Brahms where the frowers of two qualified Brahman po at the end of their earthly career IMAU... ishadult them ·34-42] DREAM AND MEMORY 139 अकालत्वाददेशत्वाददिक्त्वादनिमित्ततः। आत्मनो नैव कालादेरपेक्षा ध्यायतः सदा ॥३९॥ 39. Always meditating on the Self one has nothing to do with time etc., as the Self is in no way connected with time, space, direction and causation. यस्मिन्देवाश्च वेदाश्च पवित्रं कृत्स्नमेकताम् । प्रजेत्तन्मानसं तीर्थ यस्मिन्नात्वाऽमृतो भवेत् ॥४०॥ 40. The mind" is the place of pilgrimage' where the devas," the Vedas and all other purifying agencies ? become one." A bath' in that place of pilgrimage makes one immortal. न चास्ति शब्दादिरमन्यवेदनः परस्परेणापि न चैव दृश्यते । परेण दृश्यास्तु यथा रसादयस्तथैव दृश्यत्वत एवं दैहिकाः ॥४॥ 41. (Non-conscious objects of Knowledge like) sound etc. cannot illumine themselves nor one another. Thereſore taste etc. are illumined by one other than themselves. They pertain to the body as they are objects of knowledge. अहममेत्येपणयत्नविक्रियासुखादयस्तद्वदिह प्रदृश्यतः। दृश्यत्ययोगाश परम्परेण ते न दृश्यतां यान्ति ततः परोभवान् । The proper time, place, etc are, on the other hand, necessary for Vedic actions See Brsi,41 ॥ * The consciousness 'I am Brahman' 'Bocause it makes a man free from Ignorance, the root of all sins and virtues The presiding deities of places of pilgrimage "The study etc of the Vedas * The uttering of sacred names etc. . Because of the appearance of the all-pervading Brahman on the mind • Merging in Brahman, just as a man merges into water while bathing 10 Sound, touch, sight, taste and smell 11 The Self.

·। 140 A THOUSAND TEACHINGS (CHAP. XIV 42. The objects of knowledge, the cgo and other changes described as 'mine', such as, desires, efforts, pleasurt etc. cannot, similarly,' illumine themselves. They illumine one another for the same reason.' You, the Self. are, therefore, different from them. अहक्रियाद्या हि समस्तविक्रिया सकनुका कर्मफलेन संहता। चितिस्वरूपेण समन्ततोऽर्फयत्प्रकाश्यमानाऽसिततात्मनो ह्यतः ॥ 43. All the changes such as, egoism etc. have an agent and are connected with the results of actions. They are illumined completely by Pure Consciousness like the sun. The Self, therefore, is free from bondage. दृशिस्वरूपेण हि सर्वदेहिनां वियद्यथा व्याप्य मनांस्यवस्थितः। अतो न तस्मादपरोऽस्ति वेदिता परोऽपि तस्मादत एक ईश्वरः । As the minds of all embodied beings are pervaded by the Self as Consciousness which is Its nature like the ether there is neither a lower nor a higher' knower other than Itself. So, there is one non-dual universal Self only. शरीरखुद्धयोयदि चान्यदृश्यता निरात्मवादाः सुनिराकृता मया । परश्च शुद्धो ह्यविशुद्धिकर्मतः सुनिमलः सर्वगतोऽसितोऽद्वयः ॥ 45. The doctrine that there is no Self has been well refated by me as the gross and the subtle bodies are illu- +Like sound, touch, etc.: sce the previous verse. * As they are objects of knowledge. Which pervades jars etc. * The individual Sell. Creator, preserver and the destroyer of the universe. ciousness, "It stands for the doctrines that the Self is a void. that he is momenary and so on. . Iswara the • Pure Con ·42-48] DRCAV AND MEMORY 141 mined by one' different from them. It is unalloyed with actions that cause impunity and beyond them. It is very pure.all-pervading. free from bondage and without a second. घटादिरूपं यदि तेन गृह्यते मनः प्रवृत्तं यहुधा स्ववृत्तिभिः । अशुद्धयचिद्रूपविकारदोषता मतेर्यथा यारयितुं न पार्यते ॥ ४६॥ 46. if, according to you, the mind which assumes various forms like those of jars and other things through its modifications be not illumined (by the Self) the defects in It, in the forms of impurity, non-consciousness and change. cannot be prevented like those in the mind. (If one does not accept that the Self is the witness of the mind and, therefore, unattached to st it is inevitable that the defects of the mind will tarnish the Self. Liberation becomes impossible in that case.) यथा विशुद्धं गगनं निरन्तरं न सजते नापि च लिप्यते तथा । समस्तभूतेषु सदैव तेप्वयं समः सदात्मा घजरोऽमरोभयः ॥४७॥ 47. Just as the pure and limitless ether does not get ttached nor tainted, so, the Self is always the same in all peings and free from old age, death and fear! अमूर्तमूर्तानि च कर्मवासना शिस्वरूपस्य यहिः प्रकल्पिताः। अविद्यया ह्यात्मनि मूढदृष्टिभिरपोह्य नेतीत्ययशेपितो दृशिः ॥४८॥ 43. The elements with and without forms and the seat of desires, superimposed through delusion by ignorant people on the Self. are thrown out of It which consists of 1 The Self. tie., sin and virtue "The gross body consisting of the five elements See Br U., 2.3. • The subtle body. See Br.U.,2.3.56. vie, negated from It.

·142 A THOUSAND TEACHINGS (CUP. XY . Consciousness only on the authority of the Vedic evidence. Not this, not this'. The Self alone is then left over. (In this verse the whole of the gross and the subtle universes are negated from the Self.} प्रयोधरूपं मनसोऽथयोगजं स्मृती च सुप्तस्य च दृश्यतोऽर्थवन् । तथैव देहातिमानतः पृथग्दृशेः शरीरं च मनश्च दृश्यतः ॥४॥ 49. The impressions arising on account of the contact of the mind with the objects known in the waking state are perceived like objects in memory and dream. So the body, the mind and their impressions are different from the Self as they are objects of perception." स्मभायशुद्धे गगने घनादिके मलेऽपयाते सति चाविशेषता। यथाच, तद्वच्छृतियारितद्वये सदाऽयिशेपो गगनोपमे दृशौ ॥५०॥ 50. Just as impurities like clouds etc. do not produce any alteration in the naturally pure ether by their appearance or disappearance; so, there is never any alteration in the ether-like Consciousness free from duality negated by the Sruti. le like those in the waking state. • Br. U, 2.3.6. The meaning is this: as they are objects of perception the body elc. re unreal like dream objects.

·नान्यदन्यत्प्रकरणम् ॥ १५ ॥ CHAPTER XV IMPOSSIBILITY OF ONE BEING ANOTHER नान्यदन्यद्भवेद्यस्मानान्यन्किचिद्विचिन्तयेत् । अन्यस्यान्यत्वभावे हि नाशस्तस्य ध्रुवो भवेत् ॥१॥ 1. As one cannot become another one should not consider Brahman to be different from onesell. For if onc becomes another one is sure to be destroyed. [The idea is this: The individual Self if considered to be really different from Brahman. cannot become Brahman as long as it exists; and if it were destroyed who would then become Brahman' Therefore one should know that one is not different from It and It is not different from one.) स्मरतो दृश्यते दृष्टं पटे चिप्रमियार्पितम् । यत्र येन च तो शेयो सत्त्वक्षेत्रमसंभको ॥२॥ 2.' Things seen in the waking state) are seen like a picture painted on a canvas when one remembers them. Those by and in which they are so seen are (respectively) Anown to be the individual Self and the intellect.

·THOUSAND TEACHINGS (CHAP. X फलान्तं चानुभूतं यद्युतं कादिकारकः । स्मयमाणं हि कर्मस्थं पूर्व कर्मय सथितः ॥३॥ 3 What is perceived to be connected with karakas' and entailing results is (found 10 be) in the category of) objects when it is remembered. The seat, therefore. (in which it was perceived before) was an object of Consciousness. द्रष्टुश्चान्यद्भवेदृश्यं दृश्यत्याटवत्सदा। दृश्यावष्टाऽसजातीयो न धीवत्साक्षितान्यया ॥४॥ 4 The seen (e. g., the intellect) is always different from the seer as it is an object of knowledge like a jar. The sect is of a nature different from that of the seen. Otherwise the seer would be devoid of the nature of being the witness like the intellect. स्वात्मवुद्धिमपेक्ष्यासौ विधीनां स्यात्प्रयोजकः। जात्यादिः शववत्तेन तद्वन्नानात्मतान्यथा ॥५॥ 5. When they are considered to be one's own. caste etc. become the cause of injunctions like a dead body. They do not, therefore, belong to the Setc.. The Self would otherwise become the non-Self. न प्रियाप्रिय इत्युक्तेनदिहत्वं क्रियाफलम् । देहयोगः क्रियाहेतुस्तस्माद्विद्वान्क्रियास्त्यजेत् ॥६॥ (In grammar) the relation subsisting between a noun and a verb in a sentence (or between a noun and other words governing it). * Pleasure and pain. The intellect. See verse 1, Chapter 14. • A dead body thought to be one's father or mother becomes the cause of being cremated by sons and others. • Like the dead body which is no longer a father or a mother. "If caste etc., were regarded as belonging to the Seif.

·3-91 IMPOSSIBILITY OF ONE BEING ANOTHER 145 6. As it is said (in the Sruti.') 'pleasure and pain (do Dot touch one who is bodiless*)', Bodilessness is not the result of actions. The cause of our connection with a body is action. Therefore an aspirant after knowledge should renounce actions. कर्मस्थात्मा स्वतन्त्रश्चेनिवृत्तं च तथेप्यताम् । अदेहत्वे फलेऽकार्य ज्ञाते कुर्यात्कथं क्रियाः ॥७॥ 7. If the Self is considered to be independent with regard to the performance of actions. It must be so with regard to their renunciation also. Why should, therefore, one perform actions when the result is known to be Bodilessness which cannot be produced by actions? जात्यादीन्संपरित्यज्य निमित्तं कर्मणां बुधः । कर्महेनुविरुद्धं यत्स्वरूपं शास्त्रतः स्मरेत् ॥ ८ ॥ 8. After giving up caste etc. which are the causes of duties a wise man should constantly) remember from the scriptures his own real nature which is incompatible with causes' of duties. आत्मकः सर्वभूतेषु तानि तस्मिथ खे यथा। पर्यगायोमयत्सयं शुकं दीप्तिमदिप्यते ॥९॥ 9. The one and the same Self is in all beings and they are in It just as all beings are in the ether. As by the ether, everything is pervaded by the Self which is considered to be pure and consisting of the Light of Pure Consciousness. Chh. U., 8. 12. 1. i.e., liberated even in tife. • Liberation See verse 3. Chap. 1, Part II. • Liberation. • When known. Caste etc, due to ignorance of the Self. 10 +

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·10-17] IMPOSSIBILITY OF OVE BEING ANOTHIER 147 यन्मनास्तन्मयोऽन्यत्वे नात्मत्याप्ती क्रियात्मनि । आत्मत्ये चानपेक्षत्यात्सापेक्षं हि न तत्स्ययम् ॥१४॥ 14. The meditator assumes the form of the object meditated upon; for the latter is different from the former; (but) there can be no such actions in the Self for its establishment in Itself as It is the self and independent of actions. For It would not be the Self if it depended on actions खमिकरसा शतिरविभक्ताजराऽमला । चक्षुराद्युपधानारसा विपरीता विभाच्यते ॥ १५ ॥ 15. Pure Consciousness, like the ether.' is of one homogeneous nature. undivided. without old age and without impurity It is conceived to be of a contrary nature on account of adjuncts such as, the eye etc. दृश्यत्वादहमित्येर नात्मधर्मो घटादिवत् । तथान्ये प्रत्यया झेया दोपाश्चात्माऽमलो हतः ॥१६॥ 16. What is called the ego is not the property of the Seif as it is an object of perception like jars and other things. So are to be known the other functions and the impurities of the mind. The Self, therefore, is without any impurity. सर्वप्रत्ययसाक्षित्वादविकारीच सर्वगः। विक्रियेत यदि द्रष्टा युद्धयादीयाल्पविद्भवेत् ॥१७॥ 1 like meditation etc. Liberation which is of the nature of the Self, s 'Niroayasigar' and 'Lotus Library' texts read FIA I • These 1 qualities of the tund, good and bad.

·148 A THOUSAND TEACHINGS (CHAT.XY 17. The Self is changeless and all-perading on accourt of Its being the witness of all the functions of the mind. It would be of limited knowledge like the intellect etc. if It were subject to change.! न दृष्टिलुप्यते द्रष्टुश्चक्षुरादेर्यथैव तत् । नहि द्रष्टुरिति झुक्तं तस्माद्दष्टा सदैकक् ॥ १८ ॥ 18. Unlike the knowledge gained through the eye etc.; the Knowledge' of the Knower does not cease to crist. It is said that, the knowledge of the Knouer does not go out of cristence'. The Knower, therefore. is always of the bomogeneous nature of Knon ledge.' संघातो याम्मि भूतानां करणानां तथ्य च । प्यस्तं यान्यनमो यास्मि को याम्मीति विचारयेत् ॥१५॥ 19. One should discriminate thus · Who am I? Am a combioation of the clements or the senses, or am I any one of them separately? प्यम्नं नाई ममम्न या भूमिन्द्रियमेय था। मेवग्याकरणत्यामानान्योऽस्मान्दादियन् ॥२०॥ 20. I am not any one of the elementi separately BOT be agregat ; similarly, I am got any one of the kast Dor their afgregate; for they are objects 0.de pars es ) instruments (Lke ain etc.) of Inculedge respectively. The Laotcr a creat fcct a! tbexe. 11st.IN.Capit.

·17-24] IMPOSSIBILITY OF ONE BEING ANOTHER 149 आत्माग्नेरिन्धना युद्धिरविद्याकामकर्मभिः । दीपिता प्रज्वलत्येण द्वारैः श्रोत्रादिभिः सदा ॥ २१॥ 21. (Placed') like fuel in the fire of the Self and burning brightly by Ignorance, desire and action the intellect always sbines forth through the doors called ears etc. दक्षिणाक्षिप्रधानेपु यदा बुद्धिर्विचेटते। विषयहविषा दीप्ता ह्यारमाग्निः स्थूलभुक्तदा ॥२२॥ 22. The fire of the Self is the experiencer of gross objects (in the waking state) when the intellect, Ignited' by oblations, the objects function among the senses of which the right eye is the chief. हूयन्ते तु हवींपीति रूपादिग्रहणे स्मरन् । अरागद्वेष आत्मानी जाग्रदोषैन लिप्यते ॥ २३ ॥ 23. One does not get attached to the impurities of the waking state if, at the time of perceiving colours etc., one remembers that oblations are being offered to the fire of the Self and remains free from desire and aversion मानसे तु गृहे व्यक्तः सोऽविद्याकर्मवासनाम् । पश्यंस्तैजस आत्मोकः स्वयंज्योतिः प्रकाशिता ॥२४॥ 24. Manifested in the abode of (the modifications of) the mind in dream) and witnessing the impressions Onc gets unattached if one considers the perceptions of objects to be oblations to the fire of the Self. · Fuel keeps fire burning The intellect keeps the Self in manifestation. Assuming the formsot. • For as well-known that the right part of the body is supenor to the kelt. •Footnotel, Verse 21 tbove.

·148 A THOUSAND TEACHINGS [CHAP. XY 17. The Self is changeless and all-perrading on account of Its being the witness of all the functions of the mind It would be of limited knowledge like the intellect etc. if It were subject to change.' न दृष्टिलुप्यते द्रष्टुश्चक्षुरादेयथैव तत् । नहि द्रधुरिति युक्तं तस्माद्रष्टा सर्दकटक् ॥१८॥ 18. Unlike the knowledge gained through the che eter the Knowledge of the Knoser does not cease to exist. It is said that, 'the Knowledge of the Knower does not go out of existence! The Knower, therefore, is always of the homogencous nature of Knowledge." संघातो पास्मि भूतानां करणानां तधेय च। व्यस्तं यान्यतमो यास्मि को यास्मीति विधारयेत् ॥१९॥ 19. One should discriminate thus : Who am I? Am I a combination of the elements or the senses, or am I any one of them separately? प्यस्तं नाई ममम्नं या भूतमिन्द्रियमेव था। शेयत्याकरणग्याय मातान्योऽस्मान्टादियत् ॥२०॥ 20. I am not any one of the elements separately cor their aggregate : similarly, I am pot any one of the sent por their aggregate; for they are objects (like jars etc) and icstruments (like artes etc.) of knowledge respectisely. The kooner is different from all thes. IVres157.13.amls. NComeKasoom .BU.4.1.24.

·17-241 LMPOSSIBILITY OF ONE BEING ANOTHER 149 आत्माग्नेन्धिना वुद्धिरविद्याकामकर्मभिः । दीपिता प्रज्यलत्येपा द्वारी श्रोत्रादिभिः सदा ॥२१॥ 21. (Placed') like fuel' in the fire of the Self and burning brightly by Ignorance, desire and action the intellect always shines forth through the doors called ears etc. दक्षिणाक्षिप्रधानेपु यदा वुद्धिविचेष्टते। विषयैईविषा दीप्ता ह्यात्माग्निः स्थूलभुक्तदा ॥२२॥ 22. The fire of the Self is the experiencer of gross objects (in the waking state) when the intellect, ignited' by oblations, the objects function among the senses of which the right. eye is the chief. इयन्ते तु हवींपीति रूपादिग्रहणे स्मरन् । अरागद्वेष भात्माग्नौ जाग्रहोपन लिप्यते ॥ २३ ॥ 23. One does not get attached to the impurities of the waking state if. at the time of perceiving colours etc., one remembers that oblations are being offered to the fire of the Self and remains free from desire and aversion. मानसे तु गृहे व्यक्तः सोऽविद्याकर्मवासनाम् । पश्यस्तैजस आरमोक्तः स्वयंज्योतिः प्रकाशिता ॥ २४ ॥ 24. Manifested in the abode of (the modifications of0 the mind (in dream) and witnessing the impressions One gets unaltached if one considers the perceptions of objects 10 be oblations to the fire of the Self. • Fuel keeps fire burning The Intellest keeps the Self in manifestation. Assuming the forms of. • For itis well-known that the right part of the body is superior to the left. Footnote 1, verse 21 above.

·150 A THOUSAND TEACHINGS [CHAP. XV produced by actions due to ignorance the Self is called Taijasa.' It is then the self-effulgent witness. विषया वासना यापि चोद्यन्ते नैय कर्मभिः । यदा युद्धो, तदा शेयः प्राज्ञ आत्मा हनन्यदृक् ॥ २५ ॥ 25. (In deep sleep) when neither objects nor their impressions are produced in the intellect by actions the Self, cognizant neither of objects nor of their impressions, is known to be Prajna.' मनोयुद्धीन्द्रियाणां या अवस्थाः कर्मचोदिताः। चैतन्येनैव भास्यन्ते रविणेव घटादयः ॥ २६ ॥ 26. The conditions of the mind,' the intellect and the senses, produced by actions are illomined by Pure Consciousness like jars and other things by the sun. तत्रैवसति बुद्धीर्श आत्मभासावभासयन् । कर्ता तासां यदर्थास्ता मूढेरेवाभिधीयते ॥ २७ ॥ 27. As it is so, illumining by Its Light the mental functions' existing for It, the Self is regarded by the ignorant only as an agent of those functions. सर्वज्ञोऽप्यत एव स्यात्स्वेन भासावभासयन् । सर्व, सर्वक्रियाहेतोः सर्वकृत्त्वं तथात्मनः ॥ २८॥ All actions are due to Ignorance, * i.e., manifested with regard to objects consisting of impressions only. it., one of unlimited knowledge. state.-Rimtirtha. .i., the state of sleep-Rimtirtha, • Lc., the waking state.-Rimtirtha. "Through which pleasure and paia are superimposed on the Sell. • Le., the dream ·24-32] IMPOSSIBILITY OF ONE BEING ANOTHER 151 28. Therefore, also illumining everything by Its own Light the Self is considered to be all-knowing. Similarly, It is regarded as the Accomplisher of everything as It is the Cause of all actions. सोपाधिश्चवमात्मोक्तो, निरुपाख्योऽनुपाधिकः। निष्कलो निर्गुणः शुद्धस्तं मनो वाक्च नाप्नुतः ॥ २२ ॥ चेतनोऽचेतनो वापि कर्ताऽकर्ता गतोऽगतः। बद्धो मुक्तस्तथा चैकोऽनेकः शुद्धोऽन्यथेति वा ॥ ३०॥ 29. 30. The Self with adjuncts is thus described. (But) It is without adjuncts, indescribable, without parts, without qualities and pure, which the mind and speech do not reach. (For philosophers differ in their conceptions about the Self. Different conceptions are ) the Self is (1) conscious, (2) nonconscious. (3) an agent, (4) a non-agent. (5) all-pervading, (6) not all-pervading. (7) bound, (8) free, (9) one. (10) many. (11) pure, (12) not pure and so on. अप्राप्यय निवर्तन्ते याचो धीभिः सहव तु। निर्गुणत्यात्क्रियाभावाद्विशेषाणाममायतः ॥ ३१ ॥ 31. Words with the mind turn back without reaching It as It is without qualities, without actions and without attributes. ध्यापकं सर्वतो व्योम मूर्तः सर्यियोजितम् । यथा, तदिहात्मानं विद्याच्नुई परं पदम् ॥ ३२॥ By Its prouunity only, pronunity ·152 A THOUSAND TEACHINGS (CHAP. I 32. One should know the Self, comparable to the ethel which is all-pervading and free from all objects having forms. to be the pure and supreme Goall in the Vedantas. दृष्टं हिल्या स्मृति तस्मिन्सर्वग्नश्च तमस्त्यजेत् । मर्यग्ज्योतिषण युक्तो दिनच्छार्यरं यथा ॥ ३३ ॥ 33. One should give up' the waking state, its impression (i.c..dreamland deep sleep which causes everything to merge in itself. The Self. the witness of them all is then in the nature of Pure Consciousness like the sun which hji dispelled the darkness of the nighi. रूपम्मृत्यन्धकाराः प्रत्यया यस्य गोयराः। स यात्मा ममो दशा मर्यभूतपु सर्वगः ॥ ३४॥ 34. Illumining the modifications which have for their objects waking.. dream' and deep sleep. the all-pervading Seif is the same in alt beings and the witness of them all. मान्मखिमनद्यपियालोकमंगमात् । यिचित्रो जायते बुद्धः प्रत्ययोऽसानलक्षणः ॥ ३ ॥ 35. Caused by Ignorance. the diverse functions of the intellect (called knowledge ) come to exist when the texdy. the intellect the mind, the sye. objects and light hurren to co-exist (with the Self) शियिच्याम्माम्यमारमानं निधातु प. पदम् । दया मर्यभूतम्यं ममं मयंभयानिगम् ॥३६॥ +Brahimar. '16, on mora pre up one's kentafatson #th them. •Brohmon. Minmend tram are theobactset the meashcatunset canada * Is the objal of the olfamon of Iporuke. • Superzresed on besil.

·-- ---- 32-40] IMPOSSIBILITY OF ONE BEING ANOTHER 153 समस्तं मग शान्तं विमलं व्योमयस्थितम् । निष्कलं निप्कियं सयं नित्यं द्वन्द्ववियर्जितम् ॥ ७ ॥ 36,37. One should discriminate from these' the Self which is the witness free from all fear, free from all adjuncts, free from impurity firm like the ether, whout parts and without actions, and know it to be the pure, supreme Brahman, the same in all beings. the all-pervading whole, the all-comprehensive Principle which is eternally free from all dualty सर्वप्रत्ययसाक्षीशः कथं यो मयेन्युत। विमृश्यय विजानीयाज्ञानकर्म न घेति या ॥३८॥ 38. One should ascertain whether Pure Consciousness, the witness of all the mental modifications is Inowable or not (and, if knouable. ) wherher it is an object of knowledge or not. मयं द्रष्ट्रपिसरतं दमियादि शासनात् । नेय शेयं मयान्यया परं ब्रह्म कथंचन ॥ ३९ ॥ 39. The supreme Brahman is never capable of being known by me or others according to the teachings of the Srutis. 'unseen seer ','' unknown' (knower)' and 'finite (if thought to be known), and so on. स्परूपाप्ययधानाभ्यां मानाटोकम्यभापतः। भन्यज्ञानानपेक्षायानातंचय महा मया ॥४०॥ 40. Independent of every other knowledge of the nature of the Light of Pure Consciousness and not distanced by The body, the intellect, etc. (See the pressous verX). 'R.U-3.7.23 •X.D...1 ·A THOUSAND TEACHIXOS {CULA 32. One should know ibe Self, comparable to the 1 which is all-pervading and free from all objects having fo to be the pure and supreme Goal' in the Vedantar. हएं हित्वा स्मृति तस्मिन्सयंत्रश्च तमस्त्यजेत् । सर्वग्ज्योतिषा युक्तो दिनरुच्छाचरं यथा ॥ ३३ ॥ 33. One should give up the waking state, its impressi (i.e., dream) and deep sleep which causes everything to mi in itself. The Self. the witness of them all is then in nature of Pure Consciousness' like the sun which dispelled the darkness of the night. रूपस्मृत्यन्धकाराः प्रत्यया यस्य गोचराः। स पवारमा समो द्रष्टा सर्वभूतेषु सर्वगः ॥ ३४ ॥ 4. Illumining the modifications which have for th objects waking.' dream and deep slecp the all-pervadi Self is the same in all beings and the witness of them all. मात्मवुद्धिमनश्च विषयालोकसंगमात् । विचित्रो जायते बुद्धः प्रत्ययोऽशानलक्षणः ॥ ३५॥ 35. Caused by Ignorance the diverse functions of intellect (called knowledge ) come to exist when the bod the intellect the mind, the eye, objects and light hasta to co-exist ( with the Self). वियिच्यास्मास्यमामानं विचारशुद्ध परं पदम् । द्रष्टारं मर्यम्तम्यं ममं मर्यभयानिगम् ॥ ३६॥ 1 Brahman. *le, one should give up one's identification with her. •Brahman. • Wating and dream are the objects of the mother of the whol * 11 is the object of the mod.fication of Imorant • Superimposed on the Sell.

·32-40] IMPOSSIBILITY OF ONE BEING ANOTHER 153 समस्तं सर्वगं शान्तं विमलं व्योमवस्थितम् । निष्कलं निष्कियं सर्व नित्यं द्वन्द्वैर्विवर्जितम् ॥ ३७॥ 36. 37. One should discriminate from these the Self which is the witness, free from all fear, free from all adjuncts, free from impurity, firm like the echer, without parts and without actions, and know It to be the pure, supreme Brahman, the same in all beings, the all-pervading whole, the all-comprehensive Principle which is eternally free from all duality. सर्वप्रत्ययसाक्षी शः कथं शेयो मयेत्युत । विमृश्यैवं विजानीयाज्ञानकर्म न वेति वा ॥ ३८॥ 38. One should ascertain whether Pure Consciousness, the witness of all the mental modifications is knowable or not (and, if knowable.) whether It is an object of knowledge or not अदृष्यं द्रष्ट्रविज्ञातं दभ्रमित्यादि शासनात् । नैव ज्ञेयं मयान्यैर्वा परं ब्रह्म कथंचन ॥३९॥ 39. The supreme Brahman is never capable of being known by me or others according to the teachings of the Srutis, unseen seer', 'unknown' (knower)' and 'finite'. (if thought to be known ), and so on. स्वरूपाव्यवधानाभ्यां झानालोकस्वभावतः। अन्यज्ञानानपेक्षत्वाज्जातं चैव सदा मया ॥ 40. Independent of every other knowledge. of the nature of the Light of Pure Consciousness and not distanced by "The body, the intellest, etc. (See the previous verse). Br.U..3.7.23. +ke.U..21 ·11 *TerryTx… 革 量L 尤里 事”事 - 上了。 4 工會 th} } / ht cy 中。 F] - 會中毒 4m 播 者。 The L TW Alivil {4} 比情 早 TT」 ** 非非 , 备 11 售中 。 午 中山 - 1 。 重車 IP , 下: 自由 n ·40-46] IMPOSSIBILITY OF ONE BEING ANOTHER 155 saying, therefore, that luminosity is an effect produced (on other things) by the sun is false. यतोऽभूत्वा भवेद्यच्च तस्य तत्कार्यमिप्यते । स्वरूपत्वादभूत्वा न प्रकाशो जायते रवेः ॥४४॥ 44. Something ' non-existent coming into existence' from something else is called its effect But light. which is the sun's own nature does not come into existence from previous non-existence. सत्तामात्र प्रकाशस्य कर्तादित्यादिरिप्यते। घटादिव्यक्तितो यद्वत्तद्वदोधारमनीप्यताम् ॥ ४५ ॥ 45. Just as when jars and other things get revealed the sun and other luminous bodies are called the agents of revealing those things on account of their proximate existence only (but are not really the agents): so, the Self, Pure Consciousness only is called a knower (on account of Its existence proximate to things known but is not really an agent). विलासर्पस्य निर्याणे सूर्यो यत्प्रकाशकः । प्रयतेन विना तद्वज्ज्ञाताऽऽत्मा वोधरूपतः ॥४६॥ 46. Just as the surr. though devoid of effort on its part. is called the revealer of a snake coming out of its hole, so. the Self, though of the nature of Pure Consciousness only, is called a knower (without agency on Its part). 10g,ajar. · Not manifested before, * Manifestation. Heg. earth. • Light seems to be in jars etc.

·154 A THOUSAND TEACHINGS (CHAP. II anything Brahman, my own nature is always kaowd by me. नान्येन ज्योतिपा कार्य रवेरात्मप्रकाशने । स्वयोधानान्यवोधेच्छा योधस्यात्मप्रकाशने ॥४॥ 41. The sun does not require any other light in order to illumine itself; so, Knowledge' does not require any other knowledge except that which is its own nature in order to be known. न तस्यैवान्यतोऽपंक्षा स्वरूपं यस्य यद्गवेत् । प्रकाशान्तरदृदयो न प्रकाशो ह्यस्ति कश्चन ॥४२॥ 42. Just as one light does not depend on another in order to be revealed. so, what is one's own nature does not depend on anything else (i.c., being of the nature of Knowledge the Self does not require another knowledge in order to be known). व्यक्तिः स्यादप्रकाशस्य प्रकाशारमसमागमात् । प्रकाशस्त्यर्ककार्यः स्यादिति मिथ्या वचो यतः ॥४३॥ 43. A thing naturally lacking luminosity gets retealed (i.e., has only its surrounding darkness removed) when as contact with something which by nature is luminous. The Like the reflection of Isll. See also footnote 1. para 99, Partl. *Not as an object of knowledge but as a non-object. * Pure Consciousness. * This half yerse is 22 answt to the objetion that Pure Come ousness, though not capable of being known by sother Consciousness. Inows Itself like the sum which, though not revealed by other lignes, reveals itself. * Fox thing naturally luminous Is Dot mete luminout by anything else or by itsell. So the kif which is of the Asturt of Knowlton cu Dot be soon by another knowledge or by fixell.

·47-54] IMPOSSIBILITY OF ONE BEING ANOTHIER 157 ignorance in the Self which is of the nature of Pure Consciousness only. यथोक्तं ब्रह्म यो वेद हानोपादानवर्जितम् । यथोक्तेन विधानेन स सत्यं नैव जायते ॥५१॥ S1. Knowing Brahman, described as having no connection with acceptance' or rejection' according to the method' delineated, one is certainly never born again. जन्ममृत्युप्रवाहेपु पतितो नैव शक्नुयात् । इत उद्धर्तुमात्मानं ज्ञानादम्येन केनचित् ॥ ५२ ॥ 52. One who has fallen into the stream of births and deaths cannot save oneself by anything else except Knowledge. मिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः। क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्ट इति श्रुतेः ॥ ५३॥ 53. The Sruti. says that the knots of the heart are torn asunder. all doubts disappear and one's actions come to an end when the Self us seen. ममादमित्येतदपोह्य सर्वतो विमुक्तदेहं पदमम्यरोपमम् । सुदृष्टशास्त्रानुमितिभ्य ईरितं विमुच्यतेऽस्मिन्यदि निश्चितो नरः । 54. A man gets liberated if, after discarding in all respects the ideas of 'me' and mine' he gets perfect conviction in the etherlike goal which is devoid of (the gross and the subtle) bodies and described here according to right inference and the scriptures' well-studied. Therefore no bondage . Knowing that the self is neither accepted nor rejected and that It does not accept or reject anything • For actear understanding of the terms the Sell' and 'Brahman'. See also verse 96,Chapter 18 +MuU.,2.2.8 • The mutual superimposition of the Self and the non-Self • Sell-Brahman. And therefore there is no possibility of there being any error here.

·156 A THOUSAND TEACHINGS (CHAP. XV दग्धेयमुप्पाः सत्तायां नद्वद्रोद्धाऽरमनीप्यताम् । मत्येव यदुपाधी तु शाते सर्प योन्धिते ॥४॥ 47. Just as fire which is naturally hot is called a burder on account of its existence (protimate to things burnty. sor the Self is a knower (on account of Iis existence proximate to objects of knowledge) when adjuncts are known' like the snake coming out of its hole. शाताऽयत्नोऽपि तद्वतः फर्ता भ्रामकवद्येत् । स्वरूपेण स्वयं नात्मा ज्ञेयोऽज्ञेयोऽथवा ततः ॥४८॥ विदिताविदिताभ्यां तदन्यदेवेति शासनात् । वन्धमोक्षादयो भावास्तद्वदात्मनि कल्पिताः ॥ ४ ॥ 48, 49. Just as the Self, though devoid of effort, is called a knower, so, It is called an agent, (though devoid of effort,) like the loadstone. lo lts own nature, therefore, It is neither capable of being known nor unknown as it is taught (in the Sruti) that the Self is different from both the known and the unknown. The ideas such as. bondage, liberation, etc. are likewise' superimpossd om the Self. नाहोरात्रे यथा सूर्य प्रभारूपाविशेषतः। योधरूपाविशेषान्न योधायोधौ तथारमनि ॥५०॥ 50. Just as there is no day or night in the sun as it is of the nature of light only, so, there is no knowledge or Superuoposed on the Self Jumined. See verses 39 and 40 above In the proximity of agenis etc. the Self is called an agent and as it is actionless It is called a pod-agent. •Ke.U.,I.4. Like agency and knowingness. See verses 45, 47 and 48 above. • Therefore no liberation. . See footnote 1, next page. ।

·1-6] “CONSISTING OF EARTH " 159 3. These are called the organs of knowledge; the larynx and the hand, etc. are called the organs of action, and the mind, the eleventh which is within the body is for the purpose of knowing different objects one after another (as they tend to present themselves at the same time). निश्चयार्था भवेबुद्धिस्तां सर्वार्थानुभाविनीम् । शाताऽऽत्मोक्तः स्वरूपेण ज्योतिषा व्यञ्जयन्सदा ॥४॥ 4. The intellect is for determining objects. Always Illumining the all-pervasive intellect by Its light," Its own nature, the Self is called the Knower [The purport of the above four rerses is that the Sell is different from the body, the senses, the mind and the intellect.) व्यञ्जकस्तु यथाऽऽलोको व्यद्यस्याकारतां गतः। व्यतिकीर्णोऽप्यसंकीर्णस्तद्वज्ज्ञः प्रत्ययैः सदा ॥५॥ S. Just as light assumes the forms of objects revealed by it but is really different from, though apparently) mued up with them, so, the Self is different from the mental modifications (whose forms It assumes' while revealing them) स्थितो दीपो यथायनःप्राप्त मयं प्रकाशयेत् । शन्दाद्याकारखुद्धी प्राप्तास्तद्वत्वपश्यति ॥६॥ 6. The Self illumines the intellect in the forms of sound etc. present before It like a stationary lamp devoid of any effort and illumining cycrything within its reach. Smell, etc. See the presious verse. Pervading objects one after another. Consciousness. * Through fis reflection ·पार्थिवप्रकरणम् ॥ १६ ॥ CHAPTER XVI “CONSISTING OF EARTH पार्थिवः कठिनो धातुयो देहे स्मृतोऽम्मयः । पक्तिचेष्टायकाशाः स्युर्वहिवाय्वन्यरोद्याः ॥ १॥ 1. The hard material in the body is known to be a transformation of earth; the liquid part consists of water, and heat, vibration and empty space in the body are due to fire, air and cther respectively. घ्राणादीनि तदर्थाश्च पृथिव्यादिगुणाः ममात् । रूपालोकयदिष्टं हि सजातीयार्थमिन्द्रियम् ॥२॥ 2. Smell, etc., (I.c., the senses) and their objects are produced from earth etc. respectively as the seases hunc for their objects things of their own kind, c.g., colour and light (the latter being of the same nature as the former. its object). युद्धचर्यान्याहुरेतानि वाक्पाण्यादीनि कर्मणे । तद्विकल्पार्थमन्तस्थ मन एकादशं भवेत् ॥३॥ · The name is after tbe first word of this chapter in the text "Len the channels through which food, and the stund move it the body.

·7-13] "CONSISTING OF EARTH " 161 parts and is a combination. But the self does not become an object as It is the seer.* ज्ञानयनाद्यनेकत्वमात्मनोऽपि मतं यदि। नैकक्षानगुणत्यात्तु ज्योतिर्वत्तस्य कर्मता ॥ ११ ॥ 11. One may argue that the Self also has many qualities such as, knowledge, effort and so on (and, therefore, like the eye It may be both subject and object ). (No. it is not so); It can never be an object because, like light, It has only one quality viz., Knowledge ज्योतिपो द्योतकत्वेऽपि यद्वन्नात्मप्रकाशनम् । भेदेऽप्येवं समत्याज्ज्ञ आत्मानं नैव पश्यति ॥ १२॥ 12. Just as light, though an illuminator, does not illumine itself, so even assuming that there is a dividing line ( dividing It into two categories viz., subject and object) in the self, it cangot illumine Itself. For It is of a homogeneous conscious nature. यद्धर्मा यः पदार्थो न तस्यैवेयात्स कर्मताम् । नधारमानं दहत्यग्निस्तथा नैव प्रकाशयेत् ॥ १३ ॥ 13. Nothing can be an object of its own quality. For fire does not burn or illumine itself. * And, therefore, it may be both Subject and object as suggested by + Pure Consciousness It can never become an object. For an object is always the non-Sell The objector means that the Self possesed of the qualitaes of effort, desire, etc. may be a subject with certain qualities and an object with • Br. U, 2.4 12. * Even according to the assumption, therefore, one conscious part cannot make the other conscious part its object; nor can we unugine that there may be a non-conscious part in consciousness. The Sell is, therefore, not the object of knowledge which is supposed by some to be a qualuy of the Sell It the objecior. others ·160 A THOUSAND TEACHT शरीरेन्द्रियसंघात आत्मत्वेन गतां धियन नित्यात्मज्योतिपा दीप्तां विशिषन्ति सुख 7. Pleasure, etc. qualify the intellec with the combination of the body ang getting illumined by the eternal light of the शिरोदुःखादिनात्मानं दुःण्यस्मीति हि पश्या द्रयान्यो दुःखिनो दृश्यावष्कृत्याच न दुःख्यर 3. For one considers oneself to be distr he head. etc. The Seer is different from the pain. The Self is free from pain as I he pain). दुःखी स्यादुःण्यमानाद्दुःखिनो दर्शनाम या। संहतेऽङ्गादिभिद्रष्टा दुःखी दुःखस्य नैव सः ॥९॥ 9. One becomes unhappy when one identific with somthing' which has assumed the form of unh but not by merely seeing it. The Witness of the the body which is a combination of the limbs. ete not feel pain. धभुर्वत्कर्मकहत्यं स्यायनानेकमेय तत् । संहतं ध, ततो नात्मा द्रष्टत्यात्कर्मतां मजेत् ॥१०॥ 10. May it not be that the Self is both object subject like the eye?No; the eye con - HThe intellect.

·- 14-20] "CONSISTING OF EARTH 163 अज्ञानं कल्पनामूलं संसारस्य नियामकम् । हित्वात्मानं परं ब्रह्म विद्यान्मुक्तं सदाभयम् ॥ १७॥ 17. Discarding Ignorance,' the root of all superimposition and the controller of transmigratory existence, one should know the Self to be the Supreme Brahman which is always free and devoid of fear. जाग्रत्स्वामी तयोर्वीजं सुपुप्तारयं तमोमयम् । अन्योन्यस्मिन्नसत्त्वाच नास्तीत्येतत्त्रयं त्यजेत् ॥ १८॥ 18. (Transmigratory existence consists of) waking and dream. Their root is deep sleep consisting of Ignorance. No one of these three states has a real existence because cach goes out of existence when another remains in it. One should, therefore, give up all these three states. आत्मबुद्धिमनश्चक्षुरालोकार्थादिसंकरात् । भ्रान्तिः स्यादात्मकर्मेति क्रियाणां संनिपाततः ॥ १९ ॥ निमीलोन्मीलने स्थाने घायव्ये तेन चक्षुषः । प्रकाशत्वान्मनस्येवं वुद्धी न स्तः प्रकाशतः ॥२०॥ 19, 20. Just as the closing and opening of the eyelids, connected with the vital force and not with the eye, are mistaken for the properties of the eye which is of the nature of light, and just as motion, not a property of the mind and the intellect, is wrongly attributed to them which are also of the same nature', so, the Self, (though really not an agent.) is mistaken for one because actions arise when the body, the intellect, the mind, the eye, tight, objects, etc. coexist with It. Superimposed and therefore urreal Pic.one should know that they do not exist in the Self or anywhere else like a snake in a rope-snake when the rope is known. * For they are instruments of knowledge.

·162 A THOUSAND TEACHINGS CHLAP. X एतेनैवात्मनात्मानो ग्रहो वुद्धनिराकृतः। अंशोऽप्येवं समत्वाद्धि निभेंदत्वान्न युज्यते ॥ १४॥ 14. The doctrine of the Buddhists that the intellect 's perceived by itself is refuted by this. Similarly,' the assumption of parts in the Self is also unreasonable. For It is of a homogeneous nature without having a dividing line in It. शून्यतापि न युक्ता वै युद्धरन्येन दृश्यता । युक्ताऽतो घटवत्तस्याः प्राक्सिद्धेश्च विकल्पतः ॥ १५ ॥ 15. The doctrine of the void (Nihilism) is also not reasonable as it must be accepted that the intellect is witnessed like a jar by another 1.c., the Sell. For the Self exists before the intellect comes into (apparent) existence. अविकल्पं तदस्त्येव यत्पूर्व स्वाद्विकल्पतः। विकल्पोत्पत्तिहेतुत्याद्यद्यस्यैव तु कारणम् ॥ १६ ॥ 16. (Whatever is pervaded by anything is an clicca of that thing, the cause.) Itself uncaused the cause producing effects (such as, the intellect clc.) must, there fore have an cuistence invariably anterior to that of the effect. There Is Do Sell other than the intellect according to the Buddhists * Like the assumption that the Self as both subject and obxect Set verses 10-13 and footnotes, · Like the doctrise that the intellect is the Sif. 18 in deep sleep. la walung and dream. •5, en earthea jar. teg, earth • The slf. Persaded by the reflection of ) Existence, the Sail. The $! ust. therefore, Ease 20 austence soterior to that of everything Home ESCORBI be scepted ·21-26] “CONSISTING OF EARTH " 165 स्वाकारान्यायभासं च येषां रूपादि विद्यते। येषां नास्ति ततश्चान्यत्पूर्यासंगतिरुच्यते ॥ २४॥ 24. (Reply). According to one school of these philosophers colour etc. (external things) which are objects of knowledge exist. According to another school' external objects other than knowledge do not exist. The unreasonableness of the former school is now going to be described." वाद्याकारत्वतो शप्तेः स्मृत्यभावः सदा क्षणात् । क्षणिकत्वाय संस्कारं नैयाधत्ते कचिनु धीः ॥२५॥ आधारस्याप्यसत्त्वाच तुल्यतानिर्मिमित्ततः । स्थाने या क्षणिकत्वस्य हानं स्यान्न तदिप्यते ॥ २६ ॥ 25, 26. (According to this school) knowledge has to be admitted to be indentical with external things, and everything being momentary and the intellect, the receptacle in which the impressions of memory are to be retained being non-existent' (at the time of receiving the impressions) there will always be the absence of memory Being momentary, (according to them) the intellect never retains the impressions (of memory). (Again recognition is said to be duc to a misconception of similarity but) there is no cause of similarity (between the preceding and the succeeding moments"). (f. on the other hand, a witness perceiving both the moments be admitted) the doctrine of momentariness is abandoned. But that is not desirablc. Idealists. * There is sliti another School according to which there are neither knowledge nor its objects They are Nihilists • In that case their doctrine would be the same as that of the Idealists. • Both subxects and objects . Because momentary, €8. parts, qualities etc. Beginping from here the arguments are also against the idealists Phenomena belonging to the moments.

·161 A THOUSAND TEACHINGS (CHU. TV संकल्पाध्यवसायी तु मनोबुद्धयोर्यया प्रमात् । नेतरेतरधर्मत्यं सयं चात्मनि कम्तिम् ॥२३॥ 21. The peculiar characteristic of the mind is reflection and that of the intellect is determination, and not rice versa. Everything is superimposed on the Sell. स्थानावच्छेदष्टिः स्यादिन्द्रियाणां तदात्मताम् । गता धीस्तां हि पश्यम्झो देहमात्र इवेक्ष्यते ॥ २२ ॥ 22. Organs are (thought to be not all-pervading' bat) limited by their particular appendages (which are in the body). The intellect gets identified with the organs (and hence with the body). Ilumining the intellect, therefort. the Self appears to be of the same size as the body." क्षणिकं हि तदत्यथं धर्ममा निरन्तरम् । FELETTENTATIETEN Zifra: gorúar 11 2011 23. (Objection). Both knowledge and its objects art extremely momentary (ie., perishable by nature every moment). They are appearances only (without any pero manent reality for a substratum) and are continually being produced. Just as a lamp (of the preceding moment) appears to be the same in the succeeding moment) 00 account of similarity, so, both the objects and the subjects of the preceding and the succeeding moments (wrongly) appear to be identical on account of similarity. The goal of human life is the removal of this idea of the continuity in knowledge and its objects and the removal of the indiscrimination to which it is due '). * As they do not function outside the body. Jainas hold this view. * The verse states the doctrine of the Buddhists.

·21-26] 00 CONSISTING OF EARTH" 165 स्वाकारान्यायभासं च येषां रूपादि विद्यते । येणं नास्ति ततश्चान्यत्पूर्वसंगतिरुच्यते ॥ २४ ॥ 24. (Reply). According to one school of these philo sophers colour etc. (external things) which are objects of knowledge exist. According to another school' external objects other than knowledge do not exist. The unreasonableness of the former school is now going to be described." वाह्याकारत्वतो शप्तेः स्मृत्यभावः सदा क्षणात् । क्षणिकत्वाच संस्कार नैवाधत्ते कचित्त धीः ॥२५॥ आधारस्याप्यसत्त्याच तुल्यतानिनिमित्ततः। स्थाने या क्षणिकत्यस्य हानं स्यान्न तदिप्यते ॥ २६ ॥ 25. 26. (According to this school) knowledge has to be admitted to be indentical' with external things, and everything' being momentary and the intellect, the receptacle in which the impressions of memory are to be retained being non-existent (ar the time of receiving the impressions) there will always be the absence of memory. Being momentary, (according to them) the intellect dever retains the impressions (of memory). (Again recognition is said to be due to a misconception of similarity but) there is no cause of similarity (between the preceding and the succeeding moments”). (If, on the other hand, a witness perceiving both the moments be admitted) the doctrine of momentariness is abandoned But that is not desirable. • There is still another School according to which there are neither knowledge Dor 118 objects They are Nihilists. Ja that case their doctrine would be the same as that of the Idealists. . Both subjects and objects • Because momentary. ex. parts, qualities etc. Begiching from here the arguments are also against the idealists Phenomena belonging to the momtots. 1 Idealists.

·166 A TEOL'SAD TEACHINGS (CILAP. X11 शान्तेवायदासिद्धत्यासाधनोक्तिरपिका। एककस्मिन्समासत्याच्छान्तेरन्यानपक्षता ॥ २७ ॥ 27. The teaching of a means to the attainment of the end (viz., the bringing to an end of the idea of continuity is knowledge and its object) becomes useless. For it requires no efforts to be accomplished. As all phenomena cust only for a moment' the coming to an end of the said continuity does not depend on anything else. अपेक्षा यदि भिन्नेऽपि परसंतान प्यताम् । सार्थ क्षणिके कस्मिंस्तथाप्यन्यानपेक्षता ॥२८॥ 28. If, (according to you.) the effect depends on the cause though unconnected with it you have to accept dependence on a series which is quite foreign. (If you say) "Though all things, i.e., causes and effects, are momentary some effects depend on some fixed causes,” still nothing can depend on anything else (according to your doctrine of momentaridess). नुल्यकालसमुद्भूतायितरेतरयोगिनौ । योगाश्च संस्तो यस्तु सोऽन्यं हीक्षितुमर्हति ॥ २९ ॥ 29. That particular one of two things existing at the sample time and connected with each other is fit to depend on the other owings to whose connection it is benefited." The ideas of continuity and indiscrimination also being momentary there is so effort necessary to remove them. * Each phenomenon continually produced and destroyed every moment and produced again is known to be a series. s, in order to be produced, curd cay depend on sand instead of milk. * c.8., a sprout and a cloud. refuzation of those who hold the doctrine of monxotatiness. . Here cods the ·मृपाभ्यासस्तु यत्र स्यात्तनाशस्तत्र नो मतः। सर्वनाशो भवेद्यस्य मोक्षः कस्य फलं वद ॥३०॥ 30. Our doctrine is that there is false superimposition on the Self and its negation in the same Self Please' tell me who will attain liberation, the result of Knowledge according to you who hold that all (1 e., both the superimposed and the substratum) are annihilated. अस्ति तावत्स्वयं नाम शान यात्मान्यदेव वा। मावाभावशतस्तस्य नामावस्त्यधिगम्यते ॥३१॥ 31. That oneself exists is undoubted. You may call it Knowledge, Self or whatever you like But Its non-existence cannot be admitted as It is the Witness of all things cxisting and non-existing.' येनाधिगम्यतेऽभावस्तत्सत्स्यात्तन्न चेद्भवेत् । भावाभावानभिशत्वं लोकस्य स्यात चेप्यते ॥ ३२ ॥ 32. That by which the non-existence of things is witnessed must be real. All would be ignorant or the existence and non-existence of things if that were not the case. Therefore yours is a position' which cannot be accepted. मदसन्सदसच्चेति विकल्पानाम्यदिप्यते । ततं समत्वातु नित्य चान्यद्विकल्पितात् ॥ ३३ ॥ 33. That which must be admitted to exist before the deliberation about existence, non-existence or both s Ope without a second as there cannot be a cause of diversity (before there is any superimposition on It). It must be eternal and different from what is superimposed. * Refutation of Nihilism 1 Avoid The author's doctrine, verses 31-44 ·कापवादयताम् द्वैतस्य प्रागसत्त्याच सदसत्त्यादिकल्पनात् ॥ ३४॥ 34. Accept duality as unreal. For it comes to exist by way of superimposition like dream objects and does' not exist before the deliberation about its existence, non-existence, etc. घाचारम्भशास्त्राच्य विकाराणां ह्यभावता । मृत्योः स मृत्युमित्यादेर्मम मायेति च स्मृतेः ॥ ३५ ॥ 35. All the modifications (of the Primeval Causc) are known to be unceal according to the scriptures which say that they have 'words only for their support' and that he dies again and again and so on. The Smuriti also says 'My Maya lis difficult to be got rid of"). विशुद्धिथात एवास्य विकल्पाथ रिलक्षणः। उपादेयो न हेयोऽत आत्मा नान्यरफस्थितः ॥ ३६ ॥ 36. The Self is therefore. pure and ts of a nature contrary to that of what is superimposed. Hence it can neither be accepted nor rejected. It is not superimposed on anything else. अप्रकाशो यथाऽऽदित्य नाम्नि ज्योतिःम्यमायतः। निन्ययोधम्यरूपत्यानासानं तदात्मनि ॥ ३७॥ There is no evidence that duality exists when uninown 5 Pr.U..4.2.3. es, lo deep Sleep +CELU.6.14-6. •B.U.4.19. -B.C1.7.14 • Anal datty us unreal . * Bees It is the ultimale substratum of s!! RODETETICKS.

·37. Just as there is no darkness in the sun as it is of the nature of light only, so, there is no Ignorance in the Self as It is of the nature of eternal Knowledge. तथाऽविक्रियरूपत्यानावस्थान्तरमात्मनः। अवस्थान्तरवस्वे हि नाशोऽस्य स्यान्न संशयः ॥ ३८ ॥ 38. Similarly, the Self has no change of states as It is of a changeless nature. It would, no doubt, be destructible if It underwent any change. मोक्षोऽवस्थान्तरं यस्य कृतकः स चलो ह्यतः। न संयोगो वियोगो वा मोक्षो युक्तः कथंचन ॥ ३९ ॥ संयोगस्याप्यनित्यत्याद्वियोगस्य तथैव च । गमनागमने चैव स्वरूपं तु न हीयते ॥४०॥ स्वरूपस्यानिमित्तत्वात्सनिमित्ता हि चापरे । अनुपात्तं स्वरूपं हि स्वेनात्यक्तं तथैव च ॥४१॥ 39-41. Liberation becomes artificial and therefore transitory according to the philosopher who holds that it is a change of one state into another (on the part of the Sell). Again it is not reasonable that it is a union (with Brahman of a separation (from Nature). As both union and separation are transitory Liberation cannot consist of the individual Self going to Brahman or of Brahman coming to it. But the Self, one's own real nature is dever destroyed. For It is uncaused and cannot be accepted or rejected by oneself (or by others) while other things (eg.. states etc.) are caused. स्वरूपत्वान्न सर्वस्य त्युक्तुं शम्यो हनन्यतः। प्रहीतुं वा ततो नित्योऽविषयत्वात्पृथक्त्यतः ॥ ४२ ॥ That the Self Itself is Liberation is the conclusion.

·anything and not an object like a thing separate from It the Self cannot be accepted or rejected. It is therefore, eternal, आत्मार्थत्वाच सर्वस्य नित्य आत्मैव केवलः । त्यजेत्तस्माक्रियाः सर्वाः साधनैः सह मोक्षयित् ॥ ४३ ॥ 43. Everything (transitory) is for the experience of the Self which is eternal and free from all adjuncts. (Liberation is, therefore, nothing but being established in one's ofn Sell. As it is so, one aspiring after liberation should renounce all (Vedic) actions with their accessories. आत्मलाभः परो लाम इति शास्त्रोपपत्तयः। अलाभोऽन्यात्मलाभस्तु त्यजेत्तस्मादनात्मताम् ॥४४॥ 44. To know the real Self to be one's own is the greatest attainment according to the scriptures and reasoning. To know wrongly the non-Self such as, the ego etc. to be the Self is no anainment at all One, therefore, should renounce this misconception of taking the non-Self for the Sell. गुणानां समभावस्य भ्रंशो न रापपद्यते। अविद्यादेः प्रसुमन्यान चान्यो हेतुरुच्यते ॥४॥ 45. The deviation of the Gunas from the state of cquilibrium (which they have during the dissolution of the universe with their consequent solution ) is not reasonable. For no causes of this transformation are admitted in. Brahman the Universal Self * Sarna, rajas and tomas, the three constituent eskne of the Eateral cause of the universe and therairits" or Tradin" une Sankhya philosophy.

·asmuch as.(according to these philosophers.') Ignorance is then merged. (individual souls, Purushas, as they are called, are always spectators only and Iswara is not admitted).' इतरेतरहेतुत्वे प्रवृत्तिः स्यात्सदा न वा । नियमो न प्रवृत्तीनां गुणेप्यात्मनि वा भवेत् ॥ ४६ ॥ 46. If the Gunas be the causes of their mutual change there will always be change or none at all. (If one argues that there cannot be a continuous transformation in the Gunas as creation, maintenance and dissolution are known to come one after another still ) there will be no regulating cause of the modifications of the Gunas acting either on the Purushas' or on the Gunas, (and no other categories are admitted in the Sânkhya philosophy). विशेषो मुक्तवद्धानां तादयं न च युज्यते। अर्थाथिनोस्त्वसंवन्धो नार्थी शो नेतरोऽपि या ॥४७॥ 47. If. (as admitted.) the Prakriti or Pradhana work for (the bondage and the liberation of) the Purushas there will be no distinction between the bound and the liberated. Moreover, there is no relation between what is desired (1.e. liberation) and one who desires it as the Purusha has do desure at all, neither the other, i.e, the Prakriti'. प्रधानस्य च पारायं पुरुषस्याविकारतः। न युक्तं सांस्यशास्त्रेऽपि विकारेऽपि न युज्यते ॥ ४८ ॥ 1 The Sinkhyas. Refutation of the Sankhya doctrine : verses 45-50. Purushas are immutable. For all Purushas will be bound or all liberated as the same Prakriti works for all Purushas at the same time. For it is non-conscious ·172 4HHOLTAND TEACHING (CHAT. XV 12 As the furutta k changeless it is not reasonable According in the Sinha philosophy alto' that the Prakriti can work for it Ison admitting change in the Purusha) 11 unreasonahle (that the frokmi w of any service of dreenKrton मंपन्धानुपपसंगमरनेः पुगपम्प य। मियोप्युनः नदर्शय प्रधानन्याचिनिन्यतः ॥४॥ 49 As there can reasonably be no mutual relation hctueen the Prekrili and the Purutha and as the Prakriti. is non-conscious n n unreasonable that the Prakriti can render any service to the Purusha मियोत्पत्तीविनाशिन्य मानमा च पूर्वयन् । निनिमित्त त्यनिर्माक्षः प्रधानस्य प्रसज्यते ॥ ५० 50. If any action is admitted in the Purusha) it must be perishable. If (it is argued that) the action in the Purusha is of the nature of Knowledge only we meet with the difficulty spoken of before. If uncaused action in thc Prakriti be admitted it becomes unreasonable that there can be liberation. न प्रकाश्यं यथोप्णत्वं ज्ञानेनयं सुखादयः। एकनीडत्यतोऽग्राह्याः स्युः कणादादिवर्मनाम् ॥ ५ ॥ Like other non-vedic systems of philosophy outside the pale of the Vedas. * In that case the Purusha will have to be admitted to be transitory and not, as it is supposed, the lord of the Prakriti which is admitted to be eternal. I knowledge is Pure Consciousness the Purusha cannot be the Jord of the Prakrill, (sce footpote 2, verse 48 above) but if it be phenomenal, Purusha becomes perishable.

·-48-54) “CONSISTING OF EARTH" 173 51. Pleasure etc. connot, as held by the followers of Kanāda, be the objects of knowledge; for they are the properties of the same substance, just as heat, (a property of fire) connot be revealed by light युगपत्समवेतत्वं सुखविज्ञानयोरपि । मनोयोगैकहेतुत्यादग्राहत्यं सुखस्य च ॥५२॥ 52. Pleasure and knowledge connot come together as cach of them is (separately) caused by the contact of the mind (with the self). Therefore pleasure cannot be the object (of knowledge). तथान्येषां च भिन्नत्वाशुगपजन्म नेप्यते । गुणानां समवेतत्वं शानं चेन विशेषणात् ॥ ५३ ॥ 53. As other qualities also are different from one another (like knowledge and pleasure) they cannot be Produced at the same time. If it be contended that the knowledge of the qualities is nothing but their coming in contact with one and the same self, we say 'No'; for they are qualified by knowledge. झानेनैव विशेषत्वाशानाप्यत्वं स्मृतेस्तथा । सुसंशातं मयेत्येवं तयाज्ञानात्मकत्वतः ॥५४॥ 54. Pleasure etc. are surely objects of knowledge because they are qualified by it and also on account of the memory, pleasure was known by me' (Moreover, they cannot be known by being connected with the Refutation of Kanada's Vaiseshika doctrine: verses 51—66. The individual soul According to this philosophy souts have qualities, such as knowledge, pain, pleasure, etc. Another property of fire. *€8, we say known pleasure”, “known paio', etc.

·174 A THOUSAND TEACHINGS (CHAP. XVI self only and not with knowledge.) For the self is non-conscious! as it is different from knowledge according to you. सुखादे त्मधर्मस्वमात्मनस्तेऽविकारतः । भेदादन्यस्य कस्मान मनसो वाऽविशेषतः ॥५५॥ 55. Pleasure etc. cannot be the qualities of the soul as it is changeless' according to you. Moreover, why should pleasure etc. of one soul not be there in other souls and also in the mind as difference is common? स्यान्मालाऽपरिहार्या तु ज्ञानं चशेयतां व्रजेत् । युगपद्वापि चोत्पत्तिरभ्युपेतात इप्यते ॥५६॥ 56. If knowledge be the object of a second' knowledge a regressus ad infinitum is inevitable. If, however, a simultancous production (of the two knowledges from one single contact of the mind with the self) be admitted you must accept (the simultaneous production of colour, taste, smell, etc. from the same contact). अनवस्थान्तरत्याच बन्धो नात्मनि विद्यते। नाशुद्धिश्चाप्यसङ्गत्वादसङ्गो दीति च श्रुतेः ॥ ५७ ॥ 57. There is no bondage in the Self as there is no change of condition in It. There is no impurity in the Self inasmuch as It is unattached as the Sruli' says. Whatever is different from koowledge must be non-consciouth And non-conscious pleasure, pain, etc. cannot be known when 14 contact with a pon-conscious Sell. * For souls, according to them, are all of an Infigutely extended nature and are, therefore, changetess. * Just as pleasure etc. are different from one soul they are nici from other souls and from the mind. • It us admitted by the Vaiscshilas • Br. U, J.9.26 .. 1 ·54-61] "CONSISTING OF EARTH" 175 सूक्ष्मैकागोचरेभ्यश्च न लिप्यत इति श्रुतेः ॥ ५८॥ 58. (The Self is eternally pure) as It is beyond the mind and speech, one only and without any attributes, as the Sruti' says “It does not get attached." एवं तर्हि न मोक्षोऽस्ति यन्धाभावात्कथंचन । शास्त्रानर्थस्यमेव स्यान्न बुद्धान्तिरिप्यते । यन्धो, मोक्षश्च तन्नाशः स यथोक्तो न चान्यथा ॥ ५९॥ 59. (Objection). If this be so, in the absence of bondage There cannot be any liberation and the scriptures are, therefore, useless. (Reply). No. Bondage is nothing but a delusion of the intellect; the removal of this delusion is liberation. Bondage is nothing but what has been described." योधारमज्योतिया दीप्ता वोधमात्मनि मन्यते । बुद्धिर्नान्योऽस्ति योद्धति सेयं भ्रान्तिर्हि धीगता ॥ ६ ॥ 60. Illumined by the light of the Self, Pure Consciousness, the intellect (falsely) believes that it is itself conscious and that there is no one else which is so. This is delusion. It is in the intellect. योधस्यात्मस्वरूपत्वान्नित्यं तत्रोपचर्यते । अविवेकोऽप्यनाद्योऽयं संसारो नान्य इप्यते ॥६१ ॥ 61. Consciousness which is of the nature of the eternal Self is superimposed on the intellect. This indiscrimination + Kath.U,5.11. la verse 17 of this chapter. So the scriptures are not useless, as they leach the means to the removal of this delusion. See the following • The reflection of the Self. ' See foot-note 2, para 59, chapter Il, prose part. VETSC.

·176 A THOL SAND TEACHINGS [CHIP.M is also beginningless like the Ignorance to which it is doe) The indiscrimination, and nothing else, is what is called transmigratory cristence. मोक्षस्नमाश पय म्यानान्यथानुपपत्तितः । येषां यस्यन्तरापत्तिमोक्षो मानस्तु तमतः ॥ १२॥ 62. The removal of this indiscrimination, and nothing clse, is what is called liberation as all other conceptions of it are unreasonable. It is the destruction of the Self according to those who consider liberation' to be the change of the individual Self into a different Being." अवस्थान्तरमप्येवमविकाराग्न युज्यते । विकारोऽयययित्वं स्यात्ततो नाशो घटादिवत् ॥ ६३ ॥ 63. Similarly, it is also not reasonable that liberation is a change of condition (on the part of the Self) as It is changeless. If, however, any change be assumed to exist in It. it must be admitted to consist of parts and so to be destructible like jars and other things. तस्माद्धान्तिरतोऽन्या हि यन्धमोक्षादिकल्पनाः। सांस्यकाणायौद्धानां मीमांसाहतकल्पनाः ॥ ६४ ॥ शास्नयुक्तिविहीनत्वान्नादर्तव्याः कदाचन । शक्यन्ते शतशो वक्तुं दोपास्तासां सहस्रशः ॥ ६॥ अपि निन्दोपपत्तेध यान्यतोऽन्यानि चेत्यतः। त्यक्त्यातो हन्यशास्त्रोक्तीमतिं कुर्यादृढां युधः ॥ ६६ ॥ थ्रद्धाभक्ती पुरस्कृत्य हित्या सर्वमनार्जवम् । चेदान्तस्यैव तत्वार्थ व्यासस्यामिमतो तया ॥६७ ॥ 14 *See footnote 1, verse 41, page 160. + Brahman.

·61-69] "CONSISTING OF EARTH" 177 64–67. Therefore the conception of bondage and liberation different from this is wrong The conceptions of the Sânkhyas, the Kanadas and the Buddhists about them are not tenable according to reason. They should never be accepted. For they are not supported by reason and the scriptures. Hundreds and thousands of errors on their part may be mentioned. As the scriptures other than the Vedas have been condemned (in the ancient sacred tradition,') "scriptures other than these," (they should not be accepted). A wise man should give up the teachings of such scriptures and all crookedness, and, with faith and devotion, should have a firm understanding of the true import of the Vedantas accepted by Vyasa." इति मणुमा द्वयवादकल्पना निरात्मवादाश्च तथाहि युक्तितः । व्यपेतशङ्काः परयादतः स्थिरा मुमुक्षयो ज्ञानपथे स्युरित्युत ॥ 68. False doctrines of dualism and those according to which the Self is not admitted have thus been refuted by reasoning, so that those who aspire after liberation may be steady in the path of Knowledge (described in the Vedantas ) and be free from doubts arising from others' doctrines. स्वसाक्षिकं ज्ञानमतीय निर्मलं विकल्पनाभ्यो विपरीतमद्वयम् । अवाप्य सम्यग्यदि निश्चितो भवेग्निरन्वयो निर्वृतिमेति शाश्वतीम् ॥ 69. Having attained the extremely pure, non-dual Knowledge which is Its own Witness and contrary to what 1 The tradition is this Those learned ones who want pure religion should doubt about the truth of the various scriptures found in the world, which are other than the Vedas etc. Badariyana, the author of the Vedanta Aphorisms. * Knowledge of Brahman that leads to liberation immediately. 12 ·178 A THOUSAND TEACHINGS [CHAP.m is superimposed, a man, perfectly convinced (of the Truth of the Sell), becomes free from Ignorance and gets eternal peace. इदं रहस्यं परमं परायणं व्यपेतदोपैरभिमानवर्जितः। समीक्ष्य कार्या मतिरार्जवे सदा न तत्त्वहक्स्वान्यमतिर्हि कश्चन। 70. Having a firm grasp of this secret Knowledge.' the Supreme Goal, and being free from defects and vanity people should always fix their minds on Brahman which is always the same. For no man who knows Brahman to be different from himself is a knouer of Truth. अनेकजन्मान्तरसंचितैनरो विमुच्यतेऽज्ञाननिमित्तपातकैः । इदं विदित्वा परमं हि पावनं न लिप्यते व्योम इवेद कर्मभिः ॥ 71. When he acquires this Knowledge. the supreme purifier, a man becomes free from all merit and demerit produced by Ignorance and accumulated in many other lives. He, like the ether, does not get attached to actions in this world. प्रशान्तचित्ताय जितेन्द्रियाय च नहीणदोषाय यथोक्तकारिणे । गुणान्वितायानुगताय सर्वदा प्रदेयमेतत्सततं मुमुक्षये ॥ ७२ ॥ 72. This (Knowledge) should be imparned only to him whose mind has been pacified, who has controlled his senses and is freed from all defects, who has practised the duties (enjoined by the scriptures) and is possessed of good qualities, ' who is always obedient (to the teacher) and aspures after liberation only. . That the Self is Brahmar, "By the performance of Vedic actions without a desire for their Such as, kardiog. bumality and truth. --- ·" 69-74] " CONSISTING OF EARTH 179 परस्य देहे न यथाभिमानिता परस्य तद्वत्परमार्थमीक्ष्य च । इदं हि विज्ञानमतीय निर्मलं संप्राप्य मुक्तोऽथ भवेञ्च सर्वतः॥ 73. Just as one is free from the ideas of 'me' and *mine' in respect of others' bodies, so. one becomes free from those ideas (in respect of one's own body) when one knows the supreme Truth. One becomes immediately liberated in all respects on attaining this very pure Knowledge. नहीह लाभोऽभ्यधिकोऽस्ति कश्चन स्वरूपलामात्स इतो हि नान्यतः। न देयमन्द्रादपि राज्यतोऽधिकं स्वरूपलाभ त्यपरीक्ष्य यत्नतः ॥७४।। 74. There is no attainment higher than that of Selfknowledge in the worlds of men and gods. It arises from nothing but the Vedantas. This Knowledge of the Self. superior even to the kingdom of Indra, should, therefore, not be imparted to any person without cxamining' him carefully. Sec para 11, Chapter I. prose portion.

·सम्यङ्मतिप्रकरणम् ॥१७॥ CHAPTER XVII RIGHT KNOWLEDGE आत्मा ज्ञेयः परो ह्यारमा यस्मादन्यन्न विद्यते । सर्वहः सर्वदृक् शुद्धस्तस्मै शेयात्मने नमः ॥१॥ The Sell to be known' is beyond everything as there xists nothing else. I bow down to that pure, all-knowing nd omniscient One which is to be known. पदवाक्यप्रमाणर्दीपभूतैः प्रकाशितम् । ब्रह्म वेदरहस्यं यस्तान्नित्यं प्रणतोऽस्म्यहम् ॥२॥ 2. I always bow down to those (teachers)who are onversant with words, sentences and sources of Knowledge nd who. like lamps, have shown clearly to us Brahman. the cret of the Vedas. यद्वाक्सूर्याशुसंपातप्रनष्टध्यान्तकल्मपः। प्रणम्य तान्गुरून्यक्ष्ये ब्रह्मविद्याविनिश्चयम् ॥३॥ 3. I bow down to my teacher whose words fell (into my urs) and destroyed Ignorance (in me) like the sun's rays Are... Not as an object. Sce verse I, chapter II, part II.

·RIGHT KNOWLEDGE 181 falling on darkness and destroying it. I shall now state the right conclusion about the Knowledge of Brahman. आत्मलाभात्परो नान्यो लाभः कश्चन विद्यते । यदर्था वेवादाश्च स्माश्चिापि तु याः क्रियाः ॥४॥ 4. There is no other attainment higher than that of the Self. For that is the purpose for which the teachings of the Vedas, the Smritis and the actions' (described in the work-portion of the Vedas) are there. आत्मार्थोऽपि हि यो लाभः सुखायेप्टो विपर्ययः । आत्मलाभः परः प्रोक्तो नित्यत्वाद्रह्मवेदिभिः ॥५॥ 5. The acquisition considered to be a source of happiness on the part of oneself produces the opposite result also. The Knowers of Brahman say that the greatest acquisition is that of the Self as It is eternal." स्वयं लब्धस्वभावत्वाल्लाभस्तस्य न चान्यतः। अन्यापेक्षस्तु यो लाभः सोऽन्यदृष्टिसमुद्भवः ॥६॥ 6. Of the nature of being always attained the Self does not depend on anything else in order to be acquired. The acquisition that depends on other things (e g., effort etc.) is due to ignorance (and so vanishes when the means to which it is due vanish). अन्यदृष्टिस्त्वविद्या स्यात्तनाशो मोक्ष उच्यते । ज्ञानेनैव तु सोऽपि स्याद्विरोधित्वान्न कर्मणा ॥७॥ • They lead to Knowledge through the purification of the mind. Such as fame, wealth and so on. Br. U., 1.4 8. and 2. 4. 5. • Pain owing to the loss of such acquisition sSee verses 43 and 44, chapter 16 • For it is the Self.

·182 A THOUSAND TEACHINGS {CHAP. XVI 7. The conception (of the existence) of the non-Self is Ignorance the destruction of which is known to be liberation. This destruction is possible by means of Knowledge only which is incompatible with Ignorance. (Compatible with Ignorance) actions cannot destroy it. कर्मकार्यस्त्वनित्यः स्यादविद्याकामकारणः । प्रमाणं घेद एवान शानस्याधिगमे स्मृतः ॥८॥ 8. That actions produced by desires caused by Ignorance give rise to perishable results' (and, that knowledge products an imperishable result.') are known on the evidence of the Vedas. मानेकार्थपरत्वात्तं चाफ्यमेकं ततो यिदुः। पफत्यं शात्मनो शेयं पाक्यार्थप्रतिपत्तितः ॥९॥ 9. The learned know the l'edar to be one continuous whole the only purpose of which is to demonstrate one thing Viz., Knowledge inasmuch as the oneness of the Self' is to be known by the understanding of the Vedic sentences." याच्यमेदानु नन्दः करप्यो याच्यो हिमनः। प्रयं स्येतनतामा र नाम च कर्म च ॥१०॥ 10. (One may object that Brahman and the individual Self are different from each other as they are the meanings of "el.buster teexoni Sec Chh, U. & 1 6. ' Liberation what is the Self likiland therefore imperishable. . The work and the Iskuse portions of the Iriar. The work vrtica kad u aspirant performire fedis aiming through #4 son of the mind, 10 &lf inonlagt • Open of the Sella Brahman . Such a Thou art Ther'1 am Brahmar and so on ·+- 7-13) RIGJIT KNOWLEDGE 183 two words which are not synonymous. The objection is not reasonable) inasmuch as one has to know the difference between the words from that between their meanings and the difference between their meanings from that between the words. (Therefore the objector is led to the fallacy of reciprocal dependence. So no difference between them can be accepted, there being no Vedic evidence.) (Objection.) As the Sruti states three things besides the Self viz., names. forms and actions (14 evidentiy supports the existence of things other than the Sell). असदेतत्वयं तस्मादन्योन्येन हि कल्पितम् । स्तो यो यथा शब्दाच्छूतोऽन्यत्र धिया पहिः ॥ ११॥ दृष्टं चापि यथारूपं युद्धेः शब्दाय कल्पते । एवमेतजगत्सयं भ्रान्तिबुद्धियिकल्पितम् ॥ १२ ॥ 11. 12 (Reply.) As they are inter-dependent like a paintings and a description of it, those three are unreal. So the whole of the universe exists only for a deluded intellect. असदेतत्ततो युक्तं सशिन्मान कल्पितम् । वेदश्चापि स एवाद्यो वेद्यं चान्यत्तु कल्पितम् ॥ १३ ॥ 13. It is, therefore reasonable that these three are unreal. Existence-Knowledge only 18 real. (Existing prior to everything} It is both the knower and the known. It is the other things (i.e., name, form and action) only that are unreal. 1 Br. u., 1.6.3 *For we paint a picture (say, of a god) with the help of imagination When we hear a word (vsz , the name of the god). Again, similarly, we give a name to a painting when we see it, say, on a wall How It is both the knower and the known is explained in the next two verses. - ·. 184 A THOUSAND TEACTINGS CHAP. X111 येन वेत्ति स वेदः स्यात्स्वप्ने सवं तु मायया। येन पश्यति तःगणोति श्रोत्रमुच्यते ॥ ३४॥ येन स्वप्नगतो यक्ति सा वाग्घ्राणं तथैव च। रसनस्पर्शने चैव मनश्चान्यत्तयेन्द्रियम् ॥ १५ ॥ 14. 15. Existence-Knowledge through which all things in dream are known is the knower.' It is the same entity that is the known' in dream by Maya. It is the saint Consciousness through which one sees, hears, speaks, smells. tastes, touches and thinks in that state is respectively called' the eye, the ear, the larynx, the auditive organ, the tongue. the organ of touch and the mind. Similarly, It is the same Consciousness that becomes in dream the other organs also functioning variously. कल्प्योपाधिभिरेवेतद्भिनं शानमनेकधा। आधिमेदाद्यथा भेदो मणेरेकस्य जायते ॥ १६ ॥ 16. Just as the same jewel assumes different colours owing to its proximity to different (coloured) things, so, this Pure Consciousness assumes different forms on account of various adjuncts which are superimposed on It (in dream). जाग्रतश्च यथा मेदो शानस्यास्य विकल्पितः। बुद्धिस्थ व्याकरोत्यथं भ्रान्त्या तृप्णोद्यक्रियः ॥ १७॥ 17. As in dream, so in the waking state different forms: are superimposed on this Consciousness. isce Br. U., 4.3.6. For there is po other illuminator there. 'For there are no objects of knowledge in dream. See Br. U. 4.3.10. See verse 4 of this charter. . See the next verse and note on it :The knower, the known and the instruments of knowledee. 'See G.K..2.13. It manifests.

·2 14-20) RIGHT KNOWLEDGE 185 the objects of the intellect when it performs actions produced by desires due to delusion. स्वप्ने तद्वत्प्रयोधे यो बहिश्चान्तस्तथैव च। आलेख्याध्ययने यद्वत्तदन्योन्यधियोद्भवम् ॥ १८ ॥ 18. The events in the waking state are similar to those in dream. The ideas of the interior and exterior in the former state is as unreal as in the latter like reading and writing' depending on each other. यदायं कल्पयेतेंदं तत्कामः सन्यथाक्रतुः। यत्कामस्तत्क्रतुर्भूत्वा कृतं यत्तत्प्रपद्यते ॥ १९ ॥ 19. When the Self manifests different objects It desires to have them; and accordingly there arises in It a determination (to acquire those objects) It then meets with (those particular results of) actions done according to particular desires followed by particular determinations अविद्याप्रमचं सर्वमसत्तस्मादिदं जगत् । तद्वता दृश्यते यस्मात्सुपुप्ते न च गृहाते ॥ २०॥ 20. Unperceived in deep sleep but perceived (in waking and dream) by those only who are ignorant the whole of this universe is an outcome of Ignorance and therefore unreal. 16 K, 2 9. 10 * Reading depends on a written page without which nothing tan be read; and writing also depends on reading as we first read and then write. So both of them are unreal as the sounds represented by written letters are alf-pervasive and have no forms. Hence they can neither be really written nor read * Though there is Ignorance in deep sleep one is then not conscious of it. Consisting of name, form and action.

·186 A THOUSAND TEACHINGS [CHAY. विद्याविद्ये थतिमोक्ते एकत्यान्यधियो हि नः। तस्मात्सर्वप्रयत्नेन शास्त्रे विद्या विधीयते ॥२१॥ 21. It is said in the Sruti that the consciousness of the openess (of the individual Self and Brahman) is Knowledge. and that of a difference between them) is Ignorant. Knowledge is, therefore.' demonstrated in the scriptures with great care- चित्ते हादर्शयद्यस्माच्छुद्ध विद्या प्रकाराते। यमनिन्यथ यध तपोमिस्तस्य शोधनम् ॥ २२ ॥ 22. When the mind becomes purnfied like a mirror Knowledge s revealed in It. Care should. therefore.ke taken to purify the mind by va (Yama'), farza (Nirama'). sacrifices and religious austerities. शारीरादि तपः कुर्यात्तदिगुरुपयमुत्तमम् । मनमादिममाघानं तसंहयिशोषणम् ॥ २३ ॥ 23. The best austeritics' regarding the body. the mind ard speech should be practised in order to runfy the mind The controlling of the mind and the emacusting of the horny should be undertaken. * For chor bem comomiraled ut dust not orixe '5reaking the irrs, matcars. comt.nence, mininer LAN Inch-aumuveotrta •Latarnatand internandeantaem contcarment, studyatertant Andate a God *ERSned Crimmercinouncastmas order or fe. thermit berrorando telxt by teterfarnet. ...GL...? .BACHI71-16 ·187 1-27] RIGHT KNOWLEDGE मनसश्चेन्द्रियाणां च होकायं परमं तपः। तज्यायः सर्वधर्मभ्यः स धर्मःपर उच्यते ॥ २४ ॥ 24, The attainment of the onepointedness' of the mind and the senses is the best of austerities. It is superior to all eligious duties and all other austerities. दृष्टं जागरितं विद्यात्स्मृतं स्वप्ने तदेव तु । सुपुप्तं तदभावं च स्वमात्मानं परं पदम् ॥ २५ ॥ 25. Sensuous perceptions are to be regarded as the waking state. Those very perceptions revealed in sleep as impressions constitute the dream state. The absence of perceptions and their impressions is known to be deep sleep. (The witness of the three states) one's own Self should be regarded as the supreme Goal' to be realised. सुपुत्यास्यं तमोऽज्ञानं बीजं स्यमयोधयोः। स्वात्मयोधप्रदग्धं स्याद्वीजं दग्धं यथाऽभवम् ॥२६॥ 26. What is called deep sleep.' Darkness or Ignorance is the seed of the waking and dream states. It gets perfectly burnt by the fire of Self-Inowledge (and it no more produces effects) Iike a burnt seed that does not germinate. तदेव त्रिधा मेयं मायावीजं पुनः ममात् । मायाव्यात्माऽविकारोऽपि यहुधको जलावत् ॥ २७ ॥ Regarding Brahman.. 1 Brahman. . It is called Ignorance because the modiffications of lenorance are there in it The word indicates a positive entity and hence it can be the material cause of the three states. (See the next verse.) - ·188 A THOUSAND TEACHINGS CHAP. XY: 27. That one seed, called Mârâ, is evolved into the three states' which come one after another again and again The Self, the Substratum of Mârâ, though one only and immutable, appears to be many like reflections of the sun in water. वीजं चैकं यथा भिन्नं प्राणस्वप्नादिभिस्तथा। स्वमजानच्छरीरेषु तद्वचारमा जलेन्दुवत् ॥ २८ ॥ 28. Just as the one seed. (called Mârâ) is regarded as different according to different states such as, the undifferentiated.' dream. etc., so, the Self appears to be different in waking and dream bodies, (both individual and aggregate') like reflections of the moon in water. मायाहस्तिनमारुह्य मायाव्येको यथा प्रजेत् । आगच्छेस्तद्वदेवात्मा प्राणस्यमादिगोऽचलः ॥ २९ ॥ 29. Just as a magician comes and goes on an elephant (created by his own magic). so, the Sell, though devoid of all motion, appears to be undergoing conditions such as, the undifferentiated, dream, ctc. न हस्ती न तदारुढो मायाव्यन्यो यथास्थितः। न प्राणादि न तद्रष्टा तथा झोऽन्यः सदाशिः ॥ ३० ॥ 30. Just as (in the above example) there is no elephant nor its driver, but there stands the magician different from them, so, there are no undifferentiated eic. nor their knoxer The Witness which is always of the nature of Pure Conscious. ness is different from them. * Waking, dream and deep slesp. Hiranyagarbha or the aggregate vial force defore it is manifested. Just as the ka may be regarded as the sggregate of waves 1 3 ·7-33) RIGHT KNOWLEDGE 189 यवद्धचक्षुपो नास्ति माया मायाविनोऽपि वा। घद्धाक्षस्यैव सा मायाऽमायाव्येव ततो भवेत् ॥ ३१ ॥ 31. There is no magic for the people of right vision nor for the magician himself. It is only for the people of clouded -ision that magic exists Hence one, not really a magician, _wrongly) appears to be so. (So, it is the ignorant only that wrongly believe that Brahman is the wielder of Mâyâ which is equally nonexistent both for men of Knowledge and for Brahman.] साक्षाद्देवः स विज्ञेयः साक्षादात्मेति च श्रुतेः। भिद्यते हृदयग्रन्थिन चेदित्यादितः श्रुतेः ॥ ३२ ॥ 32. The Self should be regarded as Brahman Itself in accordance with the Srutis, The Self' is immediate,'. A11* knots of the heart are torn asunder,''If not' and so on. अशब्दादित्यतो नास्य ग्रहणं चेन्द्रियैर्भवेत् । सुखादिभ्यस्तथान्यत्वावुद्धया यापि कथं भवेत् ॥ ३३ ॥ 33. (Objection.) It is not perceived by the senses as It is devoid of sound etc. Again how can It be perceived by the intellect as it is different from pleasure and so on? अदृश्योऽपि यथा राहुश्चन्द्रे विम्यं यथाम्भसि । सर्वगोऽपि तथैवात्मा बुद्धावेव स गृह्यते ॥ ३४॥ 34. (Reply.) Just as Râhu,' though invisible, is seen in 'Br.U..3.4.12 and 3 5.1. Mu U., 2.2.8. * Ke.U, 1.5. The name of a dartya or demon who is supposed to seize the sun and moon and thus cause eclipses Of the shadow of the earth and that of the moon falling on the moon and on the sun respectively during lunat and solar echpscs is what is known to be Rahu. Sce Verse 40, chapter 18.

·188 THOUSAND TEACHINGS CHAP. XX 27. That one sced, called Maya, is evolved into the three states' which come one after another again and again. The Self. the Substratum of Maja, though one only and immutable, appears to be many like reflections of the sur in water. वीजं च यथा भिन्न प्राणस्यमादिभिस्तथा । स्वमजानच्छरीरेषु तद्वयात्मा जलेन्दुवत् ॥ २८ ॥ 28. Just as the one seed. (called Märâ) is regarded as different according to different states such as, the undiffe, rentiated,' dream, etc., so, the Self appears to be different in waking and dream bodies. (both individual and aggregate') like reflections of the moon in water. मायाहस्तिनमारुह्य मायाव्येको यथा व्रजेत् । आगच्छेस्तद्वदेवात्मा प्राणस्यमादिगोऽचलः ॥ २९ ॥ 29. Just as a magician comes and goes on an elephant (created by his own nagic). so, the Self, though devoid of all motion, appears to be undergoing conditions such as, the undifferentiated, dream, etc. न हस्ती न तदारुढो मायाव्यन्यो यथास्थितः । न प्राणादि न तद्रष्टा तथा शोऽन्यः सदाशिः ॥ ३० ॥ 30. Just as (in the above example) there is no elephant nor its driver, but there stands the magician different from them, so, there are no undifferentiated etc. nor their knower The Witness which is always of the nature of Pure Consciousness is different from them. · Waking, dream and deep sleep. * Hiranyagarbha or the aggregate vital Just as the sea may be regarded at! 1 9:

·191 3541 RIGHT KNOWLEDGE 38. That the Self is immutable is known from the Stufis *As' if it were at rest' and 'It' moves as it were'. That It is pure is known from other Srutis, 'The thief' in this state' and Unattached" शक्त्यलोपात्सुपुते शस्तथा वोधेऽधिकारतः। शेयस्यैव विशेषस्तु यत्र वेति श्रुतेर्वचः ॥ ३९ ॥ 39. The Self is conscious even in deep sleep as well as in waking and dream as Its power of Consciousness never ceases to exist and as It is changeless. It is only in the objects of knowledge that there is a difference' (in dreamless sleep.) as the Sruti' says When there is व्यवधानाद्धि पारोक्ष्य लोकदृष्टेरनारमनः। इटेरात्मस्वरूपत्यात्प्रत्यक्षं ब्रह्म तत्स्मृतम् ॥४०॥ 40. The consciousness of objects (which arises out of the functioning of the eye etc., the non-self.) is mediately known%3 for it depends on an intervening reflection of thc Self (in order to be known). As Brahman is the Self of (phenomenal) consciousness It is immediately known नहि दीपान्तरापेक्षा यदद्दीपप्रकाशने । पोधस्यात्मस्वरूपत्याम्न योधोऽन्यस्तथेप्यते ॥४१॥ 41. Just as a second lamp is not necessary in order to illumine a lamp, so, a second consciousness is not necessary to make known Pure Consciousness which is of the nature of the Selr. Br.U.4.37. B.04.3.22. In deep sleep the objects of Knowledge get merged in ignorance. • BT.U.,4.5.15. . Modifications of the mind refccting Pure Consciousness. • See verse, 26 chapter 14.

·192 A timot LAND TEACHINGS CHAP. THE पियर विकारिण्य मानायं या नहीयते। महियो नाप्युपादेय पारमा नाम्पेन या तनः ॥ २॥ $. The Self n not an object (of knowledge). There is no change of manyness in it. It is therefore, capable of neither being accepted no: rejected (by itself or) by anyone clse. गयाधाभ्यन्तरोऽजीर्णो जन्ममृत्युजरानिगः। भइमामेनि यो येत्ति कुतोऽन्येय विमति मः ॥४३॥ 43 Why should a man bave even the least fear who Inows that he is the Self comprising the interior and cxtcrior.' beyond birth, decay, death and old age ? प्रागेयतद्विधेः कर्म यणित्यादेपोहनात् । तदस्थूलादिशास्त्रेभ्यस्तत्त्वमेवेति निश्चयात् ॥४॥ 44. It is only before the negation of the Idea of caste* etc. on the evidence of the Sruri, Not' large and before the ascertainment of the nature of the Self on the authority of the sentence. Thou art That' and also before the demonstration of the Self (to one) on the part of (the knowledge portion of) the Vedas that Vedic actions are to be performed (and not afterwards). पूर्वदेहपरित्यागे जात्यादीनां प्रहाणतः। देहस्यय तु जात्यादिस्तस्याप्येवं ह्यनात्मता ॥ ४५ ॥ 1 For no one else exists except the Self. • The interior and exterior with reference to the body. The Self is the substratum of both the interior and exterior together with the body • They are conditions of fitness for Vedic actions. •Br.U.,3.8.8.

·42-48] RIGHT KNOWLEDGE 193 45. Caste' etc. given up with the giving up of the previous body do belong to the body only (and not to the Self). For the very same reason (of being perishable) the body is also not tbe Self. ममाहं चेत्यतोऽविद्या शरीरादिप्वनात्मसु । आत्मज्ञानेन हेया स्यादसुराणामिति श्रुतेः ॥४६॥ 46. The conceptions of 'me' and 'mine' with regard to the non-Self, the body etc , are due to Ignorance and should be renounced by means of Self-knowledge as there is the Sruri,' of the Asuras'. दशाहाशीचकार्याणां पारिवाज्ये निवर्तनम् । यथा, शामस्य संप्रासौ तद्वजात्यादिकर्मणाम् ॥४७॥ 47. Just as the duty of observing defilement for ten days (following child birth or the death of a kinsman) 15 refrained from when one becomes a wandering religious mendicant ; so, the duties belonging to particular castes etc. come to an end when right Knowledge is achieved. यत्कामस्तत्क्रतुर्भूत्वा कृतं त्वज्ञः प्रपद्यते । यदा स्वात्मदृशः कामाः प्रमुच्यन्तेऽमृतस्तदा ॥४८॥ 48. A man of Ignorance reaps - the results of those actions done according to pasticular desires followed by See verses, Chapter 15. +Chh.U.. 8.8.4.5. Opponents of gods. • See verse 19 of this chapter. 13 ·194 A THOUSAND TEACHINGS CHAY. XVE particular determinations. But when the desires of a man of Scif.knowledge vanish he becomes immortal.' आत्मरूपविधः कार्य नियादिभ्यो नियतनम् । न साध्यं साधनं याऽऽत्मा नित्यतृप्तः स्मृतमतः ॥ ४॥ 49. The outcome of the ascertainment of the real nature of the Self is cessation from actions etc. and from having an end or a means. (For) It is, according to the Smriti' cteraally contended. उत्पाचाविकार्याणि संस्कायं च क्रियाफलम् । नातोऽन्यत्कर्मणा कायं त्यजेत्तस्मात्ससाधनम् ॥ ५० ॥ 50. The results of actions are the production, acquisition, transformation and purification of something. They produce no other results. All actions with their accessories should. therefore, be given up. तापान्तत्वादनित्यत्यादात्मार्थत्वाय या बहिः । सहत्यात्मनि तां प्रीति सत्यार्थी गुरुमाश्रयेत् ॥५१॥ शान्तं प्राशं तथा मुक्तं निष्कियं ब्रह्मणि स्थितम् । थुतेराचार्यवान्वेद तद्विद्धीति स्मृतेस्तथा ॥५२॥ 51, 52. One desirous of attaining Truth should withdraw into the Self the love that he has for external persoas For these are in the mind and such a man gives up bis identification with it on the streogth of Self-knowledge. • Brahman. • Bh.Giti, 4.20. • Wife, children, wealth, sacred tuft of hair and holy thread. * By one who aspires after liberatiod which by its nature cannot be the result of any action.

·48-55] RIGIIT KNOWLEDGE 195 or things. For this love, secondary' to that for the Self, 15 evanescent and entails pain. He then should take refuge in a Teacher who is tranquil, frec, bereſt of actions and established in Brahman as the Sun and Smriti' say "One haviag a Teacher knows" and "Know that." स गुरुस्तारयेयुक्त शिष्यं शिप्यगुणान्वितम् । ब्रह्मविद्यालवेनानु स्यान्तभ्यान्तमहोदधिम् ॥५३॥ 53. That teacher should immediately take the disciple in the boat of the Knowledge of Brahman across the great ocean of the darkness which is within him—the disciple who is of a one-pointed mind and endowed with the qualities of a (true) disciple. दृष्टिः स्पृष्टिः थुतितिमतिर्विशातिरेव च । शक्तयोऽन्याय भिद्यन्ते चिद्रूपत्वेऽप्युपाधिभिः ॥ ५४॥ 54. The powers of seeing. touching, hearing, smelling, thinking, knowing and so on, though of the nature of Pure Consciousness, differ on account of adjuncts.' अपायोतिहीनाभिनित्यं दोप्यरयिर्यथा । सर्वज्ञः सर्वहक् शुद्धः सर्व जानाति सर्वदा ॥ ५५ ॥ 55. Just as the sun illumines the world with its rays which are free from growth and decay, so the Self always knows all things in general and all particular things and is pure. See verses 4 and 5 of this chapter. .Chh.U.,6.14 2. • Bh.Gita 4.34. • Ignorance See verse 72, Chapter 16. • See verses 14, 15 and 16 of this chapter. - The eye etc., the sense organs . With Its consciousness which is Itself.

·196 A THOUSAND TEACHINGS (CHAP. XYI अन्यदृष्टिः शरीरस्थस्नायमानो हाविद्यया। जलेन्द्राशुपमाभिस्तु तद्धर्मा च विभाव्यते ॥५६॥ 56. Appearing to be in the body' owing to Ignorance and, therefore, appearing to be of the same size as the body the Self is regarded as different from things other than the body (and possessed of its qualities) like the moon etc. reflected in water and appearing to be possessed of its qualities. दृष्टा वाह्य निमील्याथ 'स्मृत्वा तत्प्रविहाय च । अथोन्मील्यात्मनो दृष्टि ब्रह्म प्राप्नोत्यनध्यगः ॥ ५७॥ 57. One merges the gross external objects experienced in the waking state in the subtle objects experienced in dream and these again in Ignorance. One then comes to have the vision of the Consciousness of the Self, attains Brahman' and has not to follow any path (northern' or southern.') प्राणायेचं त्रिकं हित्वा तीर्णोऽज्ञानमहोदधिम् । स्वात्मस्थो निर्गुणः शुद्धो वुद्धो मुक्तः स्वतो हि सः ॥५८॥ 58. Having thus renounced the three states of the undifferentiated' etc. one gets across the great ocean of Ignorance, for one is by nature established in the Self without qualities, pure, awakened and free. I Gross and subtle. . Sce verse 22, chapter 15. . For a clearer exposition see verses 65 and 66 of this chapter, and also M..U,3-7. '. The path which leads one to the region of Brahmia (Hiranyagarbhs) at death. See Br. U..6.2. 15. and Bh. Gita, 8.24 ' The path leading to the region of the moon when ore dies. Sce Br. U.,6.2.16, and Bh.Gita, 8.25. 1.C., one's identity with the three states. * Deep sleep ·56-62] RIGHT KNOWLEDGE 197 अजोऽहं चामरोऽमृत्युरजरोऽभय एव च । सर्वज्ञः सर्वदृक् शुद्ध इति बुद्धो न जायते ॥ ५९ ॥ 59. One is not born again when one knows that one is unborn, deathless, devoid of old age, free from fear, pure and all-Knowing (i.e, knowing all particular things and things in general). पूर्वोक्तं यत्तमोबीजं तन्नास्तीति विनिश्चयः। तदभावे कुतो जन्म ब्रह्मैकत्वं विजानतः ॥ १० ॥ 60. How can one be born again who has known the oneness of the Self and Brahman and is sure of the nonexistence of the seed, called Ignorance, stated before?! क्षीरात्सर्पियेथोद्धृत्य क्षिप्तं तस्मिन्नपूर्ववत् । बुद्धचादेशस्तथाऽसत्याग्न देही पूर्ववद्वेत् ॥६१ ॥ 61. When the Witness is discriminated from the intellect etc. which are unreal It does not identify Itself again with the (gross or the subtle) body as before, just as butter raised from milk and thrown into it does not get mixed with it again. सत्यं ज्ञानमनन्तं च रसादेः पक्षकात्परम् । स्यामदृश्यादिशास्त्रोतमहं ब्रह्मेति निर्भयः ॥१२॥ 62. Onc becomes free from fear when one knows that one is Brahman which is Existence, Knowledge and Infoite beyond the five sheaths consisting of food etc.' and which is described in the Srutia as not perceivable and so on. IVerse 26 of this chapter. * The vital force, the mind, the intellect and bliss. See Tai. U. 2.1.3. •TU.2.7.

·198 A THOUSAND TEACHINGS [CHAP. XVI यस्माद्रीताः प्रवर्तन्ते याङ्मनःपायकादयः। तदात्मानन्दतत्त्यनो न विमेति कुतश्चन ॥ ६३ ॥ 63. That knower of the Truth of the Bliss of the Self has no cause of fear whatsoever. For afraid of Him the orgad of speech, the mind, fire and so on act regularly. नामादिभ्यः परे भूम्नि स्वाराज्ये चेस्थितोऽद्वये। प्रणमत्कं तदात्मझो न कायं कर्मणा तदा ॥ ६४ ॥ 64. Whom should the knower of the Self salute if he is established in his own Glory which is infinite, non-dual ard beyond name' etc.? Actions then have no utility (for him)- विराद्धेश्यानरो वाद्यः स्मरनन्तःप्रजापतिः। प्रयिलीने तु सर्वस्मिन्प्राझोऽव्याकृतमुच्यते ॥६५॥ वाचारम्भणमानत्यात्सुपुप्तादित्रिकं त्यसत् । सत्यो क्षश्चाहमित्येयं सत्यसन्धो विमुच्यते ॥ ६६ ॥ 65, 66. The externally conscious individual which is one with the aggregate of the gross bodies, and the individual which is conscious internally only and one with the aggregate of the subtle bodies, are both merged" in the individual experiencing deep sleep which is one with the undifferentiated. As the three states viz., deep sleep etc. have words only for their support they are unreal. The truthful man, therefore, who knows that he is Existence-Brahman gets liberated. Tai.U.,2.8.1. * Chh. U., chapter 7, parts 1-15. • MI, U., 3-7 and verse 37 above. 'Chh. U..6.16,1-3.

·199 63-711 RIGHT KNOWLEDGE भारूपत्वाद्यथा भानो होरात्रे, तथैव च । ज्ञानाशाने न मे स्यातां चिद्रूपत्याविशेषतः ॥६७ ॥ 67. I have no knowledge or ignorance in Me as I am of the nature of homogeneous Consciousness only, just as there is no day or night in the sun which is of the nature of light only. शास्त्रस्यानतिशकयत्वाद्रीव स्यामहं सदा । ब्रह्मणो मे न हेयं स्याद् ग्राह्य घेति च संस्मरेत् ॥ ६८ ॥ 68. As the truth of the scriptures may never be doubted one should always remember that one is Brahman and, there. fore, has nothing to accept or reject अहमेव च भूतेषु सर्वप्वेको नभो यथा । मयि सर्वाणि भूतानि पश्यन्नेवं न जायते ॥ ६९ ॥ 69. A man is never born again who knows that he is the One Existence in all beings like the ether and that all beings are in him, न बाह्य मध्यतो वान्तर्विद्यतेऽन्यत्स्वतः कचित् । अबाह्यान्तःश्रुते किंचित्तस्माच्छुद्धः स्वयंप्रभः ॥ ७० ॥ 70. The Self is pure and Self-effulgent having by nature no interior, exterior, middle or anything else anywhere according to the Sruti, devoid of the interior and exterior.' नेतिनेत्यादिशास्त्रेभ्यः प्रपञ्चोपशमोऽद्वयः। अविज्ञातादिशास्त्राच नैव शेयो हतोऽन्यथा ॥ ७ ॥ 1 Br.U.,2.5.19. - ·200 A THOUSAND TEACHINGS [CHAR.XU 71. The Self is non-dual (and left over) by the negation of the universe according to the Srutis, Not this, not this.' It should be known as described in the Sruti, 'Unknowu' knower' and never otherwise. सर्वस्यात्माहमेवेति ब्रह्म चेद्विदितं परम् । स आत्मा सर्वभूतानामात्मा होपामिति श्रुतेः ॥७२॥ 72. If one knows that one is the supreme Brahman. the Self of all, one should be regarded as the Self of all beings according to the Sruti,"their Selr.' जीवश्चेत्परमात्मानं स्वात्मानं देयमअसा । देवोपास्यः स देवानां पशुत्याच निवर्तते ॥ ३ ॥ 73. An individual becomes adorable by gods and free from being under their control (unlike beasts' under men) if he clearly knows the supreme Self, the shining One to be himself. अमेय मदारमशः शूल्यस्यन्यैर्यथाम्यरम् । इत्येयं सत्यसंधयादमदाता न यध्यते ॥७॥ 74. The Truthful man who has renounced everything unreal does not get bound again when he knows that he is always Consciousness, the eternally existing Self devoid of everything like the cther. कृष्णाम्नेऽन्यथयातो यिनल पर हिये। स्वराज्योऽनन्यहक स्वयम्नम्य दया भमन्य ॥ ७॥ Br.U.2.16. *B. 0,1 . | .Be...,I410. •Ch.U,6.161-1 + Chi, U,6 4 ·71-78] RIGHT KNOWLEDGE 201 75. Those are to be pitied who know the supreme Brahman to be otherwisel Those, on the other hand, who know It to be not different from themselves are established in the Self and are their own masters. They have all the gods under their control, हित्या जात्यादिसंबन्धान्वाचोऽन्याः सह कर्मभिः । ओमित्येवं सदात्मानं सवं शुद्ध प्रपद्यथ ॥७६ ॥ सेतुं सर्वव्ययस्थानामहोरात्रादिवर्जितम् । तिर्यगूमधः सवं समज्ज्योतिरनामयम् ॥ ७७ ॥ 76, 77. Give up all connection with caste etc., all actions and all talk regarding the non-Self. Always meditate on the pure Self, the all-comprehensive Principle as Aum'. The Self which like I causeway protects everything estabilshed (such as, castes, orders of life, etc.) and which, untouched by day and night, in all directions, horizontal, upward and downward and which, free from unhappiness, is of the nature of eternal Consciousness. धर्माधर्मविनिमुक्तं भूतभव्यात्कृतारतात् । स्वमात्मानं परं विद्याद्विमुक्तं सर्ववन्धनैः ॥ ७८ ॥ 78. One should know oneself to be the Supreme Brahman free from all bondage-merit, demerit, past, future, cause and effect. Tic., to be other than the Self INot subordinate to any one else Sce Chh U,7252. The sound Aum' is the name and symbol of Brahman. Sce Kath U., 1.2.16,17 A causeway protects cornfields etc by preventing water from catering into them ·202 A THOUSAND TEACHINGS [CHAP.XVE अकुर्वन्सन्छुद्धस्तिप्ठनत्येति धावतः । मायया सर्वशक्तित्यादजः सन्बहुघा मतः ॥ ७९ ॥ 79. The Self is the doer of everything though It is a non-docr. It is pure. It runs ahead of those that runt though It does not move at all. It appears to be many though unborn. For It possesses all powers by Maya. राजयत्साक्षिमात्रत्वात्सांनिध्याभ्रामको यथा। भ्रामयअगदात्माहं निष्कियोऽकारकोऽद्वयः ॥ ८॥ 80. Without action, a non-agent and one without a second I, the universal Self, make the world go round like a king who is only a witness or like the loadstone which moves iron by its proximity only. निर्गुणं निष्कियं नित्यं निद्वन्द्वं यग्निरामयम् । शुद्ध वुद्धं तथा मुक्तं तद्ब्रह्मास्मीति धारयेत् ॥ ८॥ One should bave the conception that one is Brahman which is without qualities, without actions. Eternal, free from duality, free from unbappiness, pure, awakened and free. यन्धं मोक्षं च सवं यत इदमुभयं हेयमेकं द्वयं च । शेयं शेयाभ्यतीतं परममधिगतं तत्त्वमेकं विमुद्धम् । विज्ञायैतद्यथावच्छृतिमुनिगदितं शोकमोहायतीतः । सर्वशः सर्वकृत्स्याद्भवभयरहितो ब्राह्मणोऽयाप्तकृत्यः ॥२॥ 82. Having gained a perfect knowledge of bondage and liberation with their causes (viz., Ignorance and Knowledge respectively), having acquired a completc understanding of the cause and effect' which are objects of koowledge and 'एक in the text. 'यं in the tert.

·203 79-85] RIGIIT KNOWLEDGE are, (therefore.) to be negated, and having properly known the one supreme and pure Truth (to be the Self) wbich is beyond all objects of knowledge, known in the Vedantas and taught by Srutis and knowers of Brahman one stands freed from the fear of being born again, becomes allknowing. has everything accomplished, goes beyond grief and delusion and, (therefore,) has the acme of his life fulfilled. न स्वयं स्वस्य नान्यश्च नान्यस्यात्मा च हेयगः। उपादेयो न चाप्येयमिति सम्यङ्मतिः स्मृता ॥ ८३ ॥ 83. The Self cannot be accepted or rejected by itself or others, nor does It accept or reject anyone else. This is right Knowledge. आत्मप्रत्यायिका होगा सर्ववेदान्तगोचरा । शात्यैतां हि विमुच्यन्ते सर्वसंसारवन्धनैः ॥ ८४॥ 84. For this knowledge, the subject of all the Vedantas. produces the conviction that the Self is Brahman. One becomes perfectly free from the bondage of this transmigratory existence when one achieves it. रहस्यं सर्ववेदानां देवानां चापि यत्परम् । पवित्रं परमं होतत्तदेतत्संप्रकाशितम् ॥ ८५॥ 85. This Knowledge, the supreme purifier, the greatest secret of all the Vedas and gods' is revealed here (in this chapter). Teacher. * For this Knowledge does not come without being taught by a * Not easily attainable even by gods. See Kath. U., 1. 1. 21.

·204 A THOUSAND TEACHINGS (CUAP, XVII नैतद्देयमशान्ताय रहस्यं ज्ञानमुत्तमम् । विरक्ताय प्रदातव्यं शिप्यायानुगताय च ॥८६॥ 86. This supreme and secret Knowledge should not be imparted to one who has not controlled oneself, but should be given to a disciple who is obedient and dispassionate. ददतश्चात्मनो ज्ञानं निष्पयोऽन्यो न विद्यते । मानमिच्छंस्तरेत्तस्मायुक्तः शिष्यगुणः सदा ॥ ७ ॥ 87. As there is no other equivalent (which a disciple may offer to the teacher) for imparting (to him) Self-knowledge one should always possess the qualities of a disciple. achieve Knowledge and thus get across the ocean of transmigratory existence. मानं शेयं तथा माता यस्मादन्यो न विद्यते । मर्यनः मर्यशक्तियम्नस्मशानात्मने नमः ॥ ८८॥ 83. I bow down to that All-knowing and All-powerful One who is of the nature of Consciousness and besides wborn there is nothing else v12., a knower, knowledge or an object of Knowledge. विद्यया नारिताः मो यन्मग्रन्युमहोदधिम् । मयोभ्यो नमनभ्यो गुमभ्यामानर्मलम् ॥८॥ 89. I bow down to my most adorahlo Teacher who is all. tsoning and has, by imparting Knowledge to me, Lired me from tbe greut ocean of births and deaths filled with Irrorance. See terer. Chapter 16 ।

·तत्वमसिप्रकरणम् ॥ १८ ॥ CHAPTER XVIII THOU ART THAT' येनात्मना दिलीयन्ते उद्भवन्ति च वृत्तयः । नित्यावगतये तस्मै नमो धीप्रत्ययात्मने ॥१॥ 1. I bow down to that Eternal consciousness, the Self of the modifications of the intellect, in which they merge and from which they spring. प्रमथ्य वज्रोपमयुक्तिसंभृतः श्रुतेररातीञ्छतशो यचोसिभिः । ररक्ष वेदार्थनिधि विशालधीनमो यतीन्द्राय गुरोगरीयसे ॥२॥ 2. I bow down to the great mendicant, the Teacher of my Teacher who, of great intellect, routed hundreds of enemies of the Sruti by means of words comparable to swords and made impenetrable through thunder-like reasoning, and who protected the treasure of the real import of the Vedas. नित्यमुक्तः सदेवास्मीत्येचं चेन्न भवेन्मतिः। किमर्थ श्रावयत्येव मातृवच्छृतिरादरात् ॥ ३॥ Just as circles of fire (€ 8, 10 a revolving torch) merge in and spring from fire *0.8, during deep sleep. "eg, during waking and dream when they spring from the Self.

·206 A THOUSAND TEACHINGS [CHAP. XVIII 3. If the conviction, I am nothing but Existence and am ever free' were impossible to be attained, why should the Sruti teach us that so affectionately like a mother? सिद्धादेवाहमित्यस्माद्यप्मधर्मो निपिध्यते । रज्ज्वामिवाहिधीयुक्तचा या तत्त्वमित्यादिशासनैः ॥ ४॥ 4. Just as the idea of a snake is negated from a rope (in a rope-snake), so, everything of the nature of the non-Self is negated from the eternally existing Self implied by the word 'I'. on the evidence of the Srutis, Thou art That' etc. and by reasoning शास्त्रप्रामाण्यतो झेया धमदिरस्तिता यथा। विषापोहो यथा ध्यानाद् हुतिः स्यात्पाप्मनस्तथा ॥५॥ 5. Brahman should be regarded as the Self on the evidence of the scriptures, just as religious duties are known from the same source. Ignorance vanishes (immediately on the attainment of right Knowledge) like the effect of poison .coming to an end when mantras' are remembered. सद्रलाई करोमीति प्रत्ययावात्मसाक्षिको। तयोरमानजस्यैव त्यागो युक्ततरो मतः ॥६॥ सदस्मीति प्रमाणोन्था धीरन्या तनिभोगया। प्रत्यक्षादिनिमा वापि याध्यते दिग्भ्रमादियत् ॥un 6,7. It is reasonable that of the two ideas, Existence-Brabman' and I am an agent' both of which the Self for their witness, the one owing its orig! Ignorance should be given up. Springing from evid Sected formulae addressed to individual derties uke Carudi others, ·3-10]. *THOU ART TITAT 207 which are only apparently so, viz., sense-perceptions etc., it gets negated like a mistaken notion of a direction by the other one which has its source in the right evidence of the Vedas.. कुरु भोकेति यच्छास्त्रं लोकयुद्धयनुवादि तत् । सदस्मीति थुतेर्जाता वाध्यतेऽन्यतयैव धीः ॥ ८॥ 8. When they say.Do this' and 'You are experiencers' the scriptures restate popular conceptions. The Knowledge. "I am Existence ' arises from the Sruti. The other' (arising from injunctive scriptures) is negated by it. सदेव त्वमसीत्युक्तं नात्मनो मुक्तता स्थिरा। प्रवर्तते प्रसंचक्षामतो युक्त्याऽनुचिन्तयेत् ॥९॥ 9. (Objection) Absolute liberation does not arise when one is told. Thou art That.' Ope should, therefore, have recourse to the reiteration (of the idea, 'I am Brahman') and support it with reasoning. सदुक्तं न गृहाति वाक्यार्थशोपि यो भवेत् । अपेक्षतेऽत पवान्यदयोचाम द्वयं हि तत् ॥१०॥ 10. Even acquainted with the (literal) meaning of the sentence one, once told, cannot know its true import but requires other things which, as we have said, are two.. For they are words of the Lord. See Br S., 1. 1. 3. 'ie, the idea of agency and of experiencing. "Objections-verses 9-18. Hie, 'Thou art That'. (1) Mental repetition of the sentence and (2) looking for reasoning in support of it.

·208 A THIOLSAYD TEACHINGS [CHAP. XY नियोगोऽप्रतिपनन्यारकर्मणां म यया भवेत् । अयिगद्धो मवेत्तायद्यायन्यताऽध्या ॥११॥ 11. Just as an injunction regarding Vedic actions i necessary.' So, it is not incompatible (in the cast of oce so long as one has not directly known the selr and Sell Knowledge has not been firmly grasped by one, चेष्टितं च तया मिथ्या स्वच्छन्दः प्रतिपद्यते। प्रसंस्थानमतः कायं यावदात्मानुभूतये ॥ १२॥ 12. All one's efforts (viz., self-control etc.) become useless if one can know Brahman without being cojoinedi, One should, therefore. go on with the repettion so long as the Self is not known. सदस्मीति च विज्ञानमक्षजो याचते ध्रुवम् । शब्दोत्थं दृढसंस्कारो दोपैश्चारुप्यते वहिः ॥ १३ ॥ 13. Firm impressions originating from sense-perception do surely regate the Knowledge. I am Brahman' arising from the Sruti." Moreover an aspirant is attracted towards external objects through impurities (such as, attachment and so on). श्रुतानुमानजन्मानौ सामान्यरिफ्यो यतः। प्रत्ययायक्षजोऽवश्यं विशेषार्थो निवारयेत् ॥१४॥ 'Even when actions are known from Vedic statements an injuncti regarding them is necessary so that one may get the result srisi from the observance of the injunction. From the Vedic statement. Thou art that' Br. U.,1.4.10.

·209 11-17] THOU ART THAT' 14. Perceptional Knowledge which has for its objects particular properties of things does surely contradict that which arises from hearsay and inference and which is related only to generic properties of things. वाक्यार्थप्रत्ययी कश्चिन्निदुःसो नोपलभ्यते। यदि वा दृश्यते कश्चिद्वाक्यार्थश्रुतिमात्रतः ॥ १५ ॥ निर्दुःखोऽतीतदेहेपु कृतभायोऽनुमीयते । चर्या नोऽशास्त्रसंवेद्या स्यादनिष्टं तथासति ॥१६॥ 15, 16. No one is seen freed from the distress (of this transmigratory existence) simply by understanding the meaning of the sentence. If. however, a rare man is seen to be freed from such distress on the cere hearing of it he must be inferred to have practised repetition in previous lives. Moreover our conduct will have to be regarded as non-scriptural (if you do not admit the existence of an injunction) in this case. But that is not desirable. सदसीति फलं चोक्त्वा विधेयं साधनं यतः। न तदन्यत्प्रसंख्यानात्प्रसिद्धार्थमिहेप्यते ॥ १७ ॥ 17. (Just as everywhere in the Vedas) the means to an end is enjoined after stating the result to be achieved, so. here? (the result. Thou art That' is stated and) the €8, the knowledge that arises by actually seeing fire. *e ., the knowledge that arises on hearing the word 'fire' or through inference on seeing smoke. **8., Vimadeva, who, while in his mother's womb, had Self. knowledge. Sce Ai U., 2. 5. • The conduct of mendicants. In the case of one who has become acquainted with the sentence, but not with the Self. * For example, 'desirous of astaistog heaven a man should perform sacrifices. Similarly, desirous of attaning Brahman one should practise In the Vedantas. 14 the said repetition.

·1 210 A THOUSAND TEACHINGS (CHAP. XVIII means can be nothing but this repetition which only regarded as being capable of revealing an eternally existing thing. तस्मादनुभवायैय प्रसंचक्षीत यत्नतः। त्यजन्साधनतत्साध्यविरुद्ध शमनादिमान् ॥१८॥ 18. Therefore, practising self-control etc. and renouncing everything'incompatible with this end and the means' to it one should carefully practise the said reiteration in order directly to know the Self, नैतदेवं रहस्यानां नेतिनेत्यवसानतः । क्रियासाध्यं पुरा थाव्यं न मोक्षो नित्यसिद्धतः ॥ १९ ॥ 19. (Reply). This is not so; for the Upanishars end with Not this, not this' (and deal with nothing else). Results to be achieved by means of actions are heard of in the previous part of the Vedas but not liberation which has an eternal existence (and is not achievable by means of any action). पुषदुःखं ययाध्यस्तं पियाऽदुःखे स्व आत्मनि। यकर्ता तथाध्यस्तो निम्यादुःखे स्य आत्मनि ॥ २० ॥ 20. Just as the distress experienced by one's son is superimposed by the father on himself who has no distress at all, so, the ego is superimposed on the Self which is eternally free from any pain whatsoever. And not sacrifices etc. * Brahman All actions. •The crest Koos ledge of Bratmun. . The art repetition le, with Brahmar baying dual.ty pepared from it. 'Le, they do not moin ktions to the work portion ·17-24] THOU ART THAT' 211 सोऽध्यासो नेतिनेतीति प्राप्तवत्प्रतिषिध्यते। भूयोऽध्यासविधिः कश्चित्कुतश्चिन्नोपपद्यते ॥ २१ ॥ 21. This superimposition (of the ego on the Self) is negated on the evidence of the Sruti - Not this, not this', as it' it were a reality. And tence no injunctions' which are all due to superimposition can by any means be reasonable (after such a negation has taken place). आत्मनीह तथाध्यासः प्रतिपेधस्तथैव च। मलाध्यासनिपेधौ से क्रियेते च यथाऽयुधः ॥ २२ ॥ 22. Just as colour is superimposed on and negated from the sky by ignorant people, so, there are the superimposition (of the ego) on the Self and its negation from It. माप्तयेत्प्रतिषिध्येत मोक्षोऽनित्यो भवेद्भ्यम् । यतोऽप्राप्तनिषेधोऽयं दिव्यग्निचयनादिवत् ॥ २३ ॥ 23. This negation is not one of a reality, but of a false superimposition only like the prohibition of the placing of fire on the highest region of the sky: for Liberation would have surely been transitory if things really existing were negated. संभाव्यो गोचरे शब्दः प्रत्ययो धान चान्यथा। न संभाव्यो तदात्मन्यादईफस्तथैव च ॥२४॥ For it is only things superimposed that are negated. Such as, the repetition of the Kentence * There is the kniptural xualement that fire should be placed exither in the highest Dor in the middle renon of the sky. The plaang of fire in those two regions is an impossibusty, sult it is forbidsca Ike the real placing of fire on the earth.

·212 ATIFOLSAND TEACHINGS (CHIAP. XVIII 24. It is only to objects of knowledge and not to non. objects that a word ' or an idea ' can be applied. Brahmart which is the Self of them and also of the ego is not within the scope of a word or an idea. अहंसात्मनि न्यस्तं चैतन्ये फरीतादि यत् । नेति नेतीति तत्सर्व साहंक निषिभ्यते ॥ २९॥ 25. Everything such as agency etc. superimposed' by the ego on (the Self), Pure Consciousness is negated together with the ego on the evidence of the Souti. "Not this, not this.' उपलब्धिः स्वयंज्योतिशिः प्रत्यक्सदक्रियः। साक्षात्सर्वान्तरः साक्षी चेता नित्योऽगुणोऽद्वयः ॥ २६ ॥ 26. (The self is then known to be) Intelligence, Selfeffulgent, a Seer, the Innermost, Existence. free from actions. directly cognised, the Self of all, the Witness. One imparting consciousness to others, Eternal, devoid of qualities and without a second. संनिधौ सर्वदा तस्य स्यात्तदाभोऽमिमानरत् । यात्मात्मीयं द्वयं चातः स्यादहंममगोचरः ॥ २७॥ 27. On account of the constant proximity of the conscious Self the ego also appears to be conscious." Hence the two things viz., oneself' and things related to oneself denoted by the words, l'and mine originate. vie., all the evidences. Through the indiscrimination between the intellect and the ST. "es.. Proximate to a red fower a crystal appears to be not. • The experiencer, the agent.

·24-33] 'THOU ART THAT' 213 जातिकर्मादिमत्त्वाद्धि तस्मि शब्दास्त्वहरति । न कश्चिद्वतते शब्दस्तदभावात्स्व आत्मनि ॥२८॥ 23. As the ego is possessed of species, action, etc. words are applicable to it. But no word can be used with respect to the innermost Self owing to the absence of these from it. आभासो यत्र तत्रैच शब्दाः प्रत्यग्दर्शि स्थिताः। लक्षयेयुनं साक्षात्तमभिद्ध्युः कथंचन ॥ २९ ॥ नहाजात्यादिमान्कश्चिदर्थः शन्दैनिरूप्यते ॥३०॥ 29. 30. Words which denote the ego and the other things which reflect the innermost Self express the latter only indirectly but by no means describe Il directly. For nothing that has no species etc. can be described by means of words. आत्मामासो यथाशदात्मशम्दस्तयोच्यते । उन्मुकादी यथानधर्थाः परार्थत्वास चाअसा ॥३१॥ 31. Just as words denoting' the action of fire are applied only indirectly and not directly to torches etc. (having fire in them) as they imply a thing different from torches cic. ; 50, words implying the Sclf are applied to the ego having the reflection of the Self and appearing hkeR. मुखादन्यो मुसाभासो यथादशानुकारतः। मामासान्मुखमप्येवमादर्शननुयर्तनात् ॥ ३२ ॥ अईहत्पारमनिर्भासो मुशाभासयदिप्यते । मुपवस्मृत मारमान्योऽविविक्ती ती तव च ॥३३॥ 1 See Verse 24 of this chapter. 'The word: 'burn' for cuample, is used with reference to a torta when we say The torch buroj thang Fire. *€8, the word, 'I implying Existence, Knowledes, Bliss, etc.

·214 A THOUSAND TEACHINGS {CHAP. XVI 32, 33. As it imitates the mirror the reflection of a face is different from the face. The face which does not depend on the mirror (for its existence) is also different from its reflection. Similarly, the reflection of the Self in the cgo is also regarded (as different from the pure Self) like that of the face which is different from the face. The pure Sell is considered to be different (from Its reflection) like the ſace (which is different from its own). In fact, however, the Self and Its reflection are free from (real) distinction (between each other like the face and its reflection'). संसारी च स इत्येक आभासो यस्त्वति । यस्तुच्छाया स्मृतेरन्यन्माधुर्यादि च कारणम् ॥ ३४ ॥ 34. (Objection). Some say that the reflection in the ego (as distinct from the Self) is the individual soul. (But if one asks how the reflection which is not a reality can experience anything at all the objector answers that) thie As a matter of fact it is the real face reflected in a mirror and acquiring, as it were, the quality of berng in it and possessing its properties that is called the reflection The reflection cannot be real, because it is not always in the mirror; nor can it be called absolutely unccal, because it is sometimes seen there. Therefore, the reflection is iodescribable and the face is different from it. * Though there is an apparent distinction there is not a real one between the Self and Its reflection nor between the sell and the intellect. For as a matter of fact neither the reflection nor the intellect bas an existence independent of the Self. The conclusion is that Pure Consciousness, reflected in Ignorance and the ego ctc., its modifications, s regarded as the individual experiencing transmigratory existence owing to a non-discrimination between Itself and Its reflection. Ser Chapter existense dependent on that of the face. of this transmigratory existence. 17 ·32-37] 'THOU ART THAT' 215 rejection is a reality as the shadows of things are known to be realities according to the Smriti. Not only so, there is another reason also (why a shadow should be regarded as a reality). For a man in a shadow feels refreshingly cool.' कदेशो विकारो वा तदाभासाश्रयः परे। अहंकतैव संसारी स्वतन्त्र इति केचन ॥३५॥ 35. (Other objections). Some say that the individual soul is a part of Pure Consciousness Others hold that it is a modification of the same. Still others are of opinion that the ego together with the reflection of Pure Consciousness in it is the individual soul. Others again think that it is the independent ego, (neither a part nor a modification) which is the experiencer of this mundane existence. अहंकारादिसंतानः संसारी, नान्वयी क्वचित् । इत्येवं सौगता आहुस्तत्र न्यायो विचार्यताम् ॥ ३६ ॥ 36. The Buddhists say that the series of the momentary consciousnesses, '' and so on, is the individual soul. There is no witness* (distinct from the series to see the beginning and the end of these momentary phenomena). Now examine which of these doctrines is reasonable. संसारिणां कथा त्यास्तां प्रकृतं त्यधुनोच्यते । मुखाभासो य आदर्शो धर्मो नान्यतरस्य सः। द्वयोरेकस्य चेद्धर्मो वियुक्तेऽन्यतरे भवेत् ॥ ३७॥ * One should not deliberately cross the shadow of one's teachers and other superiors.' . Therefore shadow must be a real thing having the property of coolness. . See verse 23, Chapter 16. • Produced and destroyed every moment See footnote ),verse 14. Chapter 16. Including that of the author. See footnote 2, page 214.

·216 A TIIOL'SAND TEACHINGS CHAP. XVIII 37. Let us now stop discussing the different doctrines about the transmigratory soul. Let us go on with the present subject. The reflection of the face in the mirror is a property neither of the face nor of the mirror. For if it were the property of either of the two, it would continue even if the other were removed. मुखेन व्यपदेशात्स मुम्पस्ययेति चेन्मतम् । नादर्शानुविधानाय मुखे सत्यविमायतः ॥ ३८॥ 38. If it is argued that it' is a property of the face because it' is called after it, that cannot be so. For it imitates' the mirror and is not seen even when the face is there (but the mirror is removed). द्वयोरेवेति चेत्तम द्वयोरेवाप्यदर्शनात् । अदृश्यस्य सतो दृष्टिः स्याद्राहोश्चन्द्रसूर्ययोः ॥ ३९ ॥ 39. (First line). If you say that it is the property of both. we say 'No'; because it is not seen even when both are present (but improperly placed). (Second line). (Objection). It may be said that Rabu, a real thing, though invisible, is (sometimes)' seen in the sun and moon; (so the reflection of the face, a reality. though invisible, is sometimes seen in the mirror). राहोः प्रागेव वस्तुत्यं सिद्धं शास्त्रप्रमाणतः। छायापक्षे त्यवस्तुत्वं तस्य स्यात्पूर्वयुक्तितः ॥ ४० ॥ · Viz., the reflection. Five alternatives are discussed. Verses 37, 38. 39 (second line) to 42, and 43. The last one is the "ing to this book. reflection of the face. that the mirror is subject to. Hipscs. See footnote 4. verse 34, Ch. 11. mirror is properly placed. 39 ·217 37-43]] THOU ART THAT 40. (Reply). That Rahu is a real' thing is known from the scriptures' before one sees it in the sun or moon. But according to those who hold that it is the shadow of the earth it cannot be a real thing and the unreality of the reflection has been proved by arguments before." छायाकान्तनिषेधोऽयं नतु वस्तुत्यसाधकः। नार्थान्तरनिष्ठं सद्वाक्यमर्थान्तरं वदेत् ॥४१॥ 41. This is a prohibition regarding the crossing of the shadows (of one's teachers and other superiors); but it does not prove the reality of a shadow as a sentence expressing one meaning cannot express another at the same time. माधुर्यादि च यत्कार्यमुष्णद्रव्याद्यसेवनात् । छायाया न त्वदृप्रत्यादपामेव च दर्शनात् ॥४२॥ 42. That one feels cool while sitting in a sbadow is not the effect of the shadow on one. It is due to one's refrainag from using warm things. Coolness is found to belong to water but not to a shadow • आत्माभासाश्रयाश्चैवं मुखाभासाश्रया यथा। गम्यन्ते शास्त्रयुक्तिभ्यामाभासासत्त्वमेव च ॥४३॥ 43. The Self, Its reflection and the seat of the reflection, (le, the intellect) are comparable to the face, its reflection ISee footnote 4, verse 34,Ch. 17. * But there is no such evidence with regard to the existence of the reflection. Verses 37-39, previous page. See fooinote 4, verse 34. +See verse 34,page 214. * For, sitting in the shadow of a hot piece of stone, one does not feel cool at all.

·218 A THOUSAND TEACHINGS (CHAP. XVIII and the mirror. The unreality of the reflection is known from the scriptures and reasoning. न दृशेरयिकारित्वादामासस्याप्यवस्तुतः। नाचितित्यादहंकतुः कस्य संसारिता भवेत् ॥४४॥ 44. (Objection). Who is the experiencer of transmigratory existence as it cannot belong to the Self which is changeless. neither to the reflection which is not real nor to the ego which is not a conscious cntity ? अविद्यामात्र एवातः संसारोऽस्त्वविवेकतः। कूटस्थेनात्मना नित्यमात्मवानात्मनीय सः ॥ ४ ॥ 45. (Reply). Let the transmigratory condition then be only a delusion due to the indiscrimination (between the Sell and the non-Self). I always bas an (apparent) existence due to the real existence of the changeless Self and therefore, appears to be pertaining to It. रज्जुमर्पो यथा रज्या सात्मकः ग्राग्यियेकतः। अयस्तु सम्नपि धर कुटम्धनात्मना तथा ॥४६॥ 46. Just as a rope-snake (a rope mistaken for a snake). though unreal, has an existence due to that of the rope before the discrimination between the rope and the snake takes place; so, the transmigratory condition, though untcal. s possessed of an existence due to that of the changeless Self. यात्माभामाश्रयधारमा प्रत्ययः म्ययिकाग्यान । मुमी दुःखी धर्ममारी नित्य पनि चिन ॥४॥ "Espurnaal or phenomenal cistene:. IRealestence ·43-50] THOU ART TILAT 219 47. Some say that the Self, to which the reflection belongs, though changeful on account of the modifications of the mind pertaining to Itself such as, 'I am happy ! 'I am miserable' and, though an experiencer of the transmigratory condition, is eternal. आत्मामासापरिज्ञानाद्याथात्म्येन चिमोहिताः। अहंकारमात्मेति मन्यन्ते ते निरागमाः ॥४८॥ 48. Having no knowledge of the Vedas and deluded on account of the lack of the real knowledge of the Self and Its reflection they consider the ego to be the Sell. मंसारो वस्तुसंस्तेषां फर्टभोकृत्वलक्षणः। आत्माभामाश्रयासानारसंसरन्त्यविवेकतः ॥४२॥ 49. That transmigratory cvistence consisting of agency and the experiencing (of pain and pleasurc) is, according to them, a reality. They, therefore, continue to be born again and again on account of the ignorance of the nature of the Self, its reflection and the Scat of the rellection (the intellect) between which they cannot discriminate. धनन्यामामता युद्धरास्मनम्तत्स्यरूपता। म्धेतं भानशादेध घेदः साम्तीति युज्यते ॥ ५० ॥ 50. That the l'edas imply the Self by means of words such As. Knowledge etc.' becomes reasonable if it is true that the Self is of the nature of Purc Consciousness and the intellect has Its reflection in il. Words tuch as Existence, Bliss and som They words will then the oppiki directly to the intellect th the #tflection of the Sell in it and indirectly to the Self. See verse 29.

·220 A THOUSAND TEACHINGS (CHAP. XVIE प्रकृतिप्रत्ययार्थी यो भिनायकाथयो यथा । करोति गच्छतीत्यादी दृष्टी लोकप्रसिद्धितः ॥ ५१ ॥ नानयोद्वर्याश्रयत्वं च लोके दृष्टं स्मृतौ तथा। जानात्यर्थेषु को हेतुद्वर्याश्रयत्वे निगद्यताम् ॥५२॥ 51, 52. (Objection).' It is well known among the people that the meaning of the root and that' of the verbal suffic. though different from each other in each of the words such as, does', 'goes', etc., are seen to belong to the same subject.' They are not seen to belong to two different subjects either according to ordinary people or grammarians. Now, please tell me the reason why the meanings of the root and the suflix should belong to two different sujbects in the case of" the word such as, 'knows 'etc. आत्माभासस्तु तिढाच्यो धात्वर्थश्च धियः क्रिया। उभयं चाविवेकेन जानातीत्युच्यते मृया ॥५३॥ 53. (Reply). The meaning of the suffix is the reflection of the Self (in the intellect) and the root denotes an action i.e.. a modification of the intellect. As the intellect and the reflection are not discriminated from the Self the word knows" is predicated falsely about It. न बुद्धरववोधोऽस्ति नात्मनो विद्यते क्रिया । अतो नान्यतरस्यापि जानातीति च युज्यते ॥ ५४॥ 1 The discussion begun here ends in verse 69. The meaning of a root is an action. * The meaning of a verbal suffix is agency. *C%. Devsdatta: * Meaning wrongly that the self is the agent of the action of keowlos.

·51-58] THOU ART THAT' 221 54. The intellect has no consciousness and the Self no action. The word "knows' can, therefore, reasonably be applied to neither of ibem. नाप्यतो भावशब्देन प्राप्तिरित्यपि युज्यते । नहारमा विक्रियामा नित्य आत्मेति शासनात् ॥५५॥ 55. The word 'knowledege', in the sense of the action of knowing, cannot, similarly, be applied to the self. For the Self is not a change only (as is indicated by an action) inasmuch as it is taught (in the Srutis) that It is eternal. न बुद्धेवुद्धिवाच्यत्यं करणं न ह्यकर्तृकम् । नापि शायत इत्येवं कर्मशब्दनिरूप्यते ॥५६॥ 56. The word, 'knowledge', in the sense of the instrumeat of the action of knowing, is applied to the intellect and not to the Self as an instrument cannot exist without an agent.' Neither can the word, in the sense of that which is. the object of the action of knowing, be applied to the Sell, न येषामेक एवात्मा निदुःखोऽविक्रियः सदा । तेषां स्याच्छन्दवाच्यत्वं शेयत्वं चात्मनः सदा ॥ ५७ ॥ 57. The Self is never knowable and is not directly denoted by any word according to those who hold' that it is eternally changeless, free from pain and one only. पदाइकर्तुरात्मत्यं तदा शब्दार्थमुण्यता। नाशनायादिमत्त्वात्तु श्रुतौ तस्यात्मतेप्यते ॥ ५८ ॥ If the Sell becomes as instrument there will be do agent left. 'It is the doctrine of the author.

·222 A THOUSAND TEACHINGS [CHAP.XVIA 5& If the cgo were the Self a word might be applied to it in its primary sense.' But it is not the Self according to the Srult as it is possessed of hunger etc. धन्त तहि न मुख्यार्थो नापि गौणः कथंचन । जानातीत्यादिशब्दस्य गतिर्याच्या तयापि तु ॥ ५९ ॥ शप्दानामयथार्थत्वे वेदस्याप्यप्रमाणता। सा च नेष्टा, ततो प्राहा गतिरस्य प्रसिद्धितः ॥६॥ प्रसिद्धिर्मूढलोकस्य यदि ग्राहा निरात्मता। लोकायतिकसिद्धान्तः सा चानिष्टा प्रसज्यते ॥६॥ अभियुक्तप्रसिद्धिश्चत्पूर्ववदुर्विवेकता। गतिशून्यं न वेदोऽयं प्रमाणं संवदत्युत ॥ ६२॥ 59-62. (Objection). Well, words that have no primary meanings can have no secondary ones also. Therefore, you are to explain the application of the words 'knows etc. The Vedas would lose their authority as an evidence ir words were false.' But that is not desirable." (Reply). Should one, therefore, have to accept the application of words according to popular usage? (Objection). If you accept the usage of ignorant people you will have to arrive at the conclusion of the Charrakas who hold that there is no Self (other than the body). But that is undesirable. If, on the other hand, you accept the usage of the learned you will arrive at the same dilemma as before. The Vedas which are an authority do zot use meaningless words. ISee verse 29,Page213. * Have no meanings. . For the l'edas are the only evidence regarding the Self. See verse 34 of this chapter.

·58-67] THIOU ART THAT 223 आदर्श मुखसामान्यं मुखस्येष्टं हि मानवैः। मुखस्य प्रतिविम्यो हि मुखाकारेण दृश्यते ॥६३ ॥ यत्र यस्यावभासस्तु तयोरेवाविवेकतः। जानातीति क्रियां सर्यो लोको पक्ति स्वभावतः ॥६४ ॥ 63, 64. (Reply). As the reflection appears like the face people accept its oneness with its reflection in a mirror. All people, therefore, naturally use the verbs knows etc. owing to the indiscrimination between that in which there is the reflection and that which is reflected. बुद्धः कर्तृत्वमध्यस्य जानातीति उच्यते । तथा चैतन्यमध्यस्य शत्वं बुद्धेरिदोच्यते ॥६५॥ 65. The Self is said to be knowing things on account of the superimposition of the agency of the intellect on It. Similarly the intellect is called a knower owing to the superimposition of Consciousness on it." स्वरूपं चात्मनो ज्ञानं नित्यं ज्योतिथुतेर्यतः। न बुद्धया क्रियते तस्मानात्मनान्येन वा सदा ॥६६ ।। 66. Being Eternal, Knowledge which is the nature of the Self described by the Srunis as the Light (of Con. sciousness) is never created by the intellect, by Itself or by anything else. देहेऽहंमत्ययो यद्वजानातीति च लौकिकाः । पदन्ति, शानकर्तृत्वं तद्वयुद्धस्तथात्मनः ॥ ६७ ॥ The intellect. • The Sell. *To be the agent of knowing. • See verse 54. 'Mu.U.,2.2.9 and Br.U.,4.3.6. • By the eye ets.

·224 A THOUSAND TEACHINGS (CHIAP. XY 67. Just as people regard their bodies as themselve and say that they (bodies) know things, so they speake the intellect having the agency in producing knowledge and of the Self (as being its seat). योद्धस्तु प्रत्ययरेयं क्रियमाणश्च चिनिभः । मोहिताः क्रियते मानमिन्याहुस्तार्किका जनाः ॥ ६ ॥ 68. Deluded thus by the modifications of the intellect which appear to be conscious and are created, the argumentative philosophers say that knowledge is produced. तस्मामाभासयुद्धीनामयिवेकात्प्रवर्तिताः। जानातीत्यादि शब्दश्च प्रत्ययो या च तत्स्मृतिः ॥ ६९ ॥ 69. Therefore the words 'knows' etc., the corresponding modifications of the mind and their memory are possible on account of the indiscrimination regarding the Self, the intellect and the reflection of the Self in it. आदर्शनुविधायित्वं छायाया अस्यते मुखम् । बुद्धिधर्मानुकारित्वं झाभासस्य तथेप्यते ॥ ७० ॥ 70. Just as the properties' of a mirror assumed by the reflection of the face in it are attributed to the facc.co. the properties of the intellect assumed by the reflection of the Self are superimposed on the Self. युद्धस्तु प्रत्ययास्तस्मादात्माभासेन दीपिताः। प्राहिका इव भासन्ते दहन्तीयोल्मुकादयः ॥ ७ ॥ "Owing to the mutual superimposition of the Sell and the intellect. Dark spots etc. Agency etc.

·67-74) 'THOU ART THAT' 225 71. Therefore, just as torches and other things appear to be possessed of the power of burning (on account of there being fire in them). so, the modifications of the intellect illumined by the reflection of the Self, appear to be endowed with the power of perception. स्वयमेवावभास्यन्ते ग्राहकाः स्वयमेव च । इत्येवं ग्राहकास्तित्वं प्रतिषिद्धयन्ति सौगताः ॥७२॥ 72. The Buddhist philosophers deny the existence of a Witness by saying that the modifications of the intellect are themselves perceivers and are also perceived (by themselves). यद्येवं नान्यदृश्यास्ते किं तद्वारणमुच्यताम् । भावाभावी हि तेषां यो नान्यग्राह्यौ सता यदि ॥७३॥ अन्वयी ग्राहकस्तेषामित्येतदपि तत्समम् । अचितित्वस्य तुल्यत्वादन्यस्मिन्ग्राहके सति ॥ ७० ॥ 73, 74. Sayt how to refute (the Buddhists who hold) that the modifications of the intellect are not illumined by a Witness different from them. (In refuting the Buddhists it may be said that) though a persistent' Knower, different from the modifications, revealing their presence and absence must be accepted, it is not necessary to assume a reflection of the Self). * Addressed to the Vedāntins sho do not accept a reflection of Ibe Seif. * By the said Vedantins. • Known to be so on the evidence of recognition: the knower is the Lame in respect of all the modifications. 15 ·224 A THÓLSAND TEACHINGS Hur 67. Just as people regard their bodies as the: and say that they (bodies) know things, so they'sp the mtellect having the agency in producing knos and of the Self (as being its seat). योद्धस्तु प्रत्ययरेयं नियमाणध चिनिमः। मोहिताः क्रियते मानमिन्याहुस्तार्किका जनाः ॥ ६८॥ 68. Deluded thus by the modifications of the inte which appear' to be conscious and are created. the ar mentalive philosophers say that knowledge is produced. तस्माज्मामासबुद्धीनामविवेकात्प्रवर्तिताः। ज्ञानातीत्यादि शब्दश्च प्रत्ययो या च तत्स्मृतिः ॥६९ ॥ 69. Therefore the words 'knows etc., the correspond. modifications of the mind and their memory are possit on account of the indiscrimination regarding the Sell, intellect and the reflection of the Self in it. आदर्शानुविधायित्वं छायाया अस्पते मुखम् । युद्धिधर्मानुकारित्वं शाभासस्य तथेप्यते ॥ ७० ॥ 70. Just as the properties' of a mirror assumed by t.. reflection of the face in it are attributed to the face, s the properties of the intellect assumed by the reflectio of the Self are superimposed on the Self. वुद्धस्तु प्रत्ययास्तस्मादात्मामासेन दीपिताः। ग्राहिका इच भासन्ते दहन्तीवोल्मुकादयः ॥ ७१ ॥ Owing to the mutual superimposition of the Self and the 1 Dark spots etc. • Agricy ete.

·'THOU ART THAT' 225 '1. Therefore, just as torches and other things appear to possessed of the power of burning (on account of there ng fire in them). so, the modifications of the intellect imined by the reflection of the Self, appear to be endowed h the power of perception. स्वयमेवावमास्यन्ते प्राहकाः स्वयमेव च । इत्येवं ग्राहकास्तित्वं प्रतिपिद्धयन्ति सौगताः ॥७२॥ 72. The Buddhist philosophers deny the existence of a itness by saying that the modifications of the intelect e themselves perceivers and are also perceived (by emselves), यद्येवं नान्यदृश्यास्ते किं तद्वारणमुच्यताम् । भायाभावी हि तेषां यो नान्यग्राहौ सता यदि ॥ ७३ ॥ अन्वयी ग्राहकस्तेषामित्येतदपि तत्समम् । अचितित्वस्य तुल्यत्वादन्यस्मिन्ग्राहके सति ॥७॥ 73. 74. Say' how to reſute (the Buddhists who hold) that he modifications of the intellect are not illumined by a Witness different from them. (In refuting the Buddhists it nay be sards that) though a persistent Knower, different from the modifications, revealing their presence and absence must be accepted, it is not necessary to assume a reflection of the Self). 1 Addressed to the Vedantins who do not accept a reflection of the Self. * By the said Veddarins. •Known to be so on thocs tame ia respect of all the 15 gti in the ·226 A THOUSAND TEACHINGS [CHAP, (Reply). This persistent Knower also is no better than modifications themselves as the said Knower, different for the modifications, will be equally non-Conscious.' अध्यक्षस्य समीपे तु सिद्धिः स्यादिति चेन्मतम् । नाध्यक्षेऽनुपकारित्यादन्यत्रापि प्रसङ्गतः ॥७॥ 75. Ifyou are of opinion that the presence and absence the modifications will be known owing to the proximity the permanent Knower we say "No". For the (changele Knower will be of no utility. (Even admitting that it w reveal them by Its proximity only) everything will ha mental modifications. अर्थी दुःषी च यः श्रोता स त्यध्यक्षोऽथयेतरः। अध्यक्षस्य च दुःखित्यमर्थित्यं च न ते मतम् ॥ ७ ॥ फर्ताध्यक्षः सदस्मीति नैय सद्ग्रहमति । सदेयासीति मिध्योक्तिः थुतेरपि न युज्यते ॥ ७७ ॥ अथियिच्योभयं यक्ति यतिधेस्याग्रहस्तथा । धम्मदस्त थियिच्येय त्यमेयेति यदेद्यदि । प्रत्ययान्ययिनिष्ठत्यमुक्तदोपः प्रसज्यते ॥७८ ॥ 76–78. Is the hearer (1.c. the aspirant) who is suffering from the misery due to transmigratory caistence and seeking To the Vedintus who do not accept ite reflection of the Sell. . For being a power (as agent of knowing) it will fall into ) Category of the non-Sell and sons be non-conscious. Those VeABALA) who do not accept the reflection of the Self. Lactadus non conscious objects, in as much as the knower an-pemadne ·75-80) THOU ART THAT 227 liberation the Witness Itself or other than it? That the Witness is subject to misery and desirous of liberation is not your view.' If, on the other hand, he be (other than the Witness) he then an agent, cannot accept the idea. I am Brahman, the witness. And, (in that case) the teaching of the Sruti, Thou art That would be false, which is not reasonable 78. (First line). But this teaching may be accepted if the Sruti teaches it without discriminating the two (the Self and the ego). 78. (Last two lines). But of the Srute discriminates the cgo from the innermost Self and then says to the ego Thou art That the defects spoken of in the previous verse) will creep in. त्वमित्यध्यक्षनिष्ठश्चेदहमध्यक्षयोः कथम् । संबन्धो पाच्य एवात्र येन त्यमिति लक्षयेत् ॥ ७९ ॥ 79. If you say that the word 'thou' means finally the witness you must explain how there can be a relation between It and the ego so that the word 'thou' may express the Witness indirectly. । ददृश्यत्यसंबन्धो यद्यध्यक्षेऽक्रिये कथम् ॥ ८ ॥ For in the absence of a reflection, the Witness, untouched by Ignorance and its effects, cannot become an aspirant. The refutation of the Sankhyas who do not accept the reflection of the Self in the intellect. * The Sankhyas. . As the reflection is not accepted the relation cannot be ascertained.

·228 A TIIOUSAND TEACHINGS (CHAP. XY 80. (Objection). Suppose the relation is one of the sce and the seen. (Reply). How can it be with regard to th- Witness which is devoid of activity ? अफ्रियत्येऽपि तादात्म्यमध्यक्षस्य भवेद्यदि। मारमाध्यक्षो ममास्तीति संबन्धानहणे न धीः ॥ ८ ॥ 81. If it be contended that there will be the identity of the ego and the Witness though the latter is devoid of activity (we say it cannot be $0; for) the knowledge of the said identity will not be there in the absence of the knowledge of the relation that my Self, the Witness exists. संयन्धग्रहणं शास्त्रादिति चेन्मन्यसे नहि। पूर्वोकाः स्युविधा दोषा ग्रहो वा स्यान्ममेति च ॥ २ ॥ 82. If you think that the relation will be known from the scriptures' it cannot be so. For (in that case) all the three' defects spoken of before will arise. (And if there be a knowledge of the relation at all) it will be one of mine' (but not of identity). अहशिशिरूपेण भाति बुद्धियंदा तदा। प्रत्यया अपि तस्याः स्युस्तप्तायोधिस्फुलिङ्गवत् ॥३॥ 83. When it is accepted that the non-conscious intellect appears to be conscious its modifications also appear to be so like sparks of red-hot iron.' IChh. U.. 3. 14.3. *(1) The ego cannot know the relation as it is non-conscious, (2) the same is the case with the Witness as it is changeless and (3) the non-conscious ego cannot be taught by the Sruti, "It is the conclusion, ·229 0-87] THOU ART THAT' आभासस्तदभायश्च दृशेः सीनो न चान्यथा। लोकस्य युक्तितः स्यातां तद्ग्रहश्च तथासति ॥ ८४॥ 84. The knowledge on the part of the people of the ppearance and disappearance of the mental modifications is reasonably possible only on account of the existence of) the Witness, the limit' and not in the contrary case. And in that case (viz., if the reflection of the Self is accepted) the intellect' may know itself to be Brahman. मन्वेवं दृशिसंक्रान्तिरयःपिण्डेऽग्निवद्भवेत् । मुखाभासपदित्येतदादर्श तन्निराकृतम् ॥ ८५॥ 85. (Objection). Is it not a change on the part of the Self to pervade the intellect like fire pervading a mass of iron ? (Reply). We have refuted this in the example of the Sace and its reflection in a mirror. कृष्णायोलोहिताभासमित्येतदृष्टमुच्यते। दृपदान्तितुल्यत्वं न तु सर्वात्मना कचित् ॥ ८६ ॥ 86. That black iron appears to be red is only an example (to illustrate the fact that the non-conscious intellect appears to be conscious). An illustration and its subject can nowhere be absolutely similar a all respects. तथैव चेतनाभासं चित्तं चैतन्यबद्भवेत् । मुखाभासो यथादर्श आभासचोदितो मृपा ॥७॥ 87. Reflecting Consciousness, therefore, the intellect appears to be conscious like a mirror reflecting a face and For It is left over when everything else is negated. - See verses 33 and 43 of this Chapter. ISee verse 29. -

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·7.94] THIOU ART THAT' 231 ममेदंपन्ययो शेयो युप्मयेव न संशयः। अहमित्यस्मदीष्टः स्यादयमस्मीति चोभयोः ॥ ९१ ॥ 91. Mine' and 'it' are ideas predicated of the non-Self and the idea 'l' of the ego. The ideas such as, 'I am a man' are predicated of both the Self and the non-Self. अन्योन्यापेक्षया तेषां प्रधानगुणतेप्यते । विशेषणविशेप्यत्वं तथा ग्राह्यं हि युक्तितः ॥ ९२॥ 92. They should be regarded as principal and subordinate with relation to one another and be taken as the qualified or qualifying according to reason. ममेदं द्वयमप्येतन्मध्यमस्य विशेषणम् । धनी गोमान्यथा तद्वद्देदोऽदकर्तुरेव च ॥९३ ॥ 93. Both the ideas 'mine' and 'it' are qualifications of the ego,' as for example, "a man having wealth' and 'a man having a cow" ; similarly, the gross body is the qualification of the ego.' खुधारूढं सदा सर्व साहकी च साक्षिणः। तस्मात्सर्यावभासोशः किंचिदप्यस्पृशन्सदा ॥९४॥ Which appears like the Self through the reflection The empirical Self, the ego. *The ideas about the empirical Self and the non-Self. * In relation to the idea, 'I am a man'. Wealth or a cow described as It" is described as mine in relation to One's gross body. * Spoken of in the middle of verse 91 The expirical Self described as my Self. The ego again is the qualification of the innermost Self when one saya 'I am the Witness.'

·23Z A THOUSAND TEACHINGS [CHAP, vv 94. Everything' pervaded by the intellect together with the ego' is the qualification of the Witness. Without being connected with anything and pervading everything by means of Its reflection the Self is, therefore, always of the nature of Knowledge Itself.' प्रतिलोममिदं सवं यथोक्तं लोकवुद्धितः । अविवेकधियामस्ति नास्ति सर्व विवेकिनाम् ॥ ९५ ॥ 95. All this, described according to popular ideas is the ·-100] 'THOU ART THAT 233 ' which the meaning implied by the word 'I' may be certained. नाद्राक्षमहमित्यस्मिन्सुपुप्तेऽन्यन्मनागपि । न यारयति दृष्टिं स्वां प्रत्ययं तु निषेधति ॥ ९७ ॥ 97. (Waking up from deep sleep one says) 'I did not see nything at all in that state.' (From this it is clear that) one enies the existence of the mental modifications, (the knover, noning and the knonn) in deep sleep but not that of Knowrdge Itself. स्वयंज्योतिन हि द्रधुरित्येयं संविदोऽस्तिताम् । स्वयमेवाब्रवीच्छास्त्रं प्रत्ययावगती पृथक् ॥९८॥ 98. The scriptures themselves discriminate between Knowledge Itsell on the one hand, and the mental modifications, (the knower, knowing and the known) on the other and prove that the former is changeless and really existing and that the latter deviate from existence, as they say 'It is self-luminous" and "The Knowledge of the knower does not (cease to exist).' एवं विज्ञातवाक्याथै थुतिलोकप्रसिद्धितः। थुतिस्तत्त्वमसीत्याह श्रोतुर्मोहापनुत्तये ॥ १९ ॥ नहा दाशरथेद्वदुक्त्यवापानुदत्तमः। तस्य विष्णुत्यसंवोधे न यत्नान्तरमूचिवान् ॥ १० ॥ But not the absolute oneness of the meanings of the word, 'thou' and 'that'. See verse 99 of this chapter. • B..U,4.3.23. Br.U., 4.3.9.

·3 234 A THOUSAND TEACHINGS [CHAP. xvt 99, 100. Just as Brahmâ removed the Ignorance of the son of basaratha by means of words* only, but did not teach him any action in order that he might know that he was Vishnu; so, in order that one's Ignorance may be removed the Sruti teaches one 'Thou art That' when one has leamt the meanings of the subordinate sentences according to the Srutis' and popular grammar. अहंशब्दस्य निष्ठा या ज्योतिपि प्रत्यगात्मनि । सैयोक्ता सदसीत्येवं फलं तत्र विमुक्तता ॥ १०॥ 101. It is the indirectly expressed meaning of the word 'I viz., the innermost and self-luminous Self which is ctpressed in the teaching, 'Thou art That.' And the result is liberation.' थुतमात्रेण चेन स्यात्कार्य तत्र भवेद्धृयम् व्यवहारात्पुरापीयः सद्भायः स्वयमात्मनः ॥ १०२॥ 102. It would surely be necessary to admit an injunction if right knowledge were not produced immediately when one was taught (that one was Brahman). The Sell exists " It was assumed by him out of his own accord in order to veit his Powers for some time. The words are :-you are Vishau and not the son of Dasarathi. C. Existence, Knowledge, Volumited Brahman. See Tal. V, 2.1. And thus has karpt the meaning mmplied by the word '1. When the knowledge, 'I am Brahmar' arises on being taught' Thou art That' 8-, an injunction regarding the mental repetition of the idea. '1 am Brahmar'. See verses 9-13 of this chapter to which this is a reply. "The Sruri is the right evidence regarding the knowledge of the eternally existing Self. I cannot, therefore, be wid that a wrote knowledge, a fuule Enowiedge, a doubtful knowledge or minor ledge is produced from the interce. Verses 102-104 relate timore objections. -- 3 ti ·235 99-105] 'THOU ART THAT' in Its own nature even before one is taught (the meaning of the sentence, Thou art That'). अशनायादिनिर्मुक्त्यै तत्काला जायते प्रमा। तत्वमस्यादिवाक्याथै त्रिपु कालेऽप्यसंशयः ॥ १०३ ॥ 103. The listening to the teaching and the production of right knowledge are simultaneous, and the result is the cessation of (the transmigratory existence consisting of) hunger etc. There can be no doubt about the meaning of the sentences like Thou art That' in the past, present or future. प्रतिबन्धविहीनत्वात्स्वयं चानुभवात्मनः । जायेतैव प्रमा तय स्वात्मन्येव न संशयः ॥ १०४ ॥ 104. The right knowledge of the Self which is of the nature of Pure Consciousness is, no doubt, produced in one at the time (of listening to the teaching) as all obstacles are removed. (beforehand). किं सदेवाहमस्मीति किंवान्यत्प्रतिपद्यते। सदेव चेदईशब्दः सता मुख्यार्थ इप्यताम् ॥ १०५॥ So the knowledge arising from the Sruti is not wrong. * Which is directly felt and therefore the knowledge is not futile. "It is felt that one is Brakman in the past, present and future The knowledge as, therefore, not doubtful. * Through the method of agreement and contrariety. See verses 96 The ignorance of the implied meanings of the words, thou' and *that is the only obstacko to the right knowledge of Self-Brahman. It cannot, therefore, be said that no knowledge is produced. and 97 above.

·236 A THOUSAND TEACHINGS (CHAP. XVIII अन्यच्चेत्सदहंग्राहप्रतिपत्तिपैव सा। तस्मान्मुख्यग्रहे नास्ति वारणावगतेरिह ॥ १०६ ॥ . 105, 106. Does one understand the word 'I' to mean Brahman, Itself or something other than It (when one is taught ' Thou art Brahman'?) If it is understood to mean Brahman Itself you must accept the absolute identity of the meaning of the word 'I' and that of the word Brahman. But if (the word '' implies something) other than Brahman the knowledge, 'I am Brahman' certainly becomes false. The arising of the knowledge of their absolute identity from this sentence cannot, therefore, be denied. प्रत्ययी प्रत्ययश्चैव यदाभासौ तदर्थता। तयोरचितिमत्त्वाच चैतन्ये फल्प्यते फलम् ॥ १०७ ॥ 107. Having the reflection of the Self in them the intellect _nd its modifications exist' for It and are non-conscious.' Liberation.) the result is, therefore, supposed to be in the onscious Self. फूटस्थेऽपि फलं योग्यं राजनीय जयादिकम् । तदनात्मत्यहेतुभ्यां क्रियायाः प्रत्ययस्य च ॥ १०॥ 108. As neither the intellect (with the reflection of the elf) nor its modification in the form of the ego is of the ature of the result or its (material) cause the result is Directly expressed by the word 'art the copula in the sentence hou art Brahman Therefore they cannot be consected with fiberation, the result of Rknowledge • Liberation.

·106-112] THOU ART THAT' 237 capable of being attributed to the Self though immutable, bkc victory to a King. आदर्शस्तु यदाभासो मुखाकारः स एव सः । यवं प्रत्ययादर्शो यदाभासस्तदा घहम् ॥ १०९ ॥ 109. Just as the reflection of a face which makes a mirror appear like it, is the face itself,' so, the reflection of the Self in the mirror of the ego making it appear like the Self (is the Self).' So (the meaning of the sentence.) 'I am Brahman' (is reasonable). इत्येवं प्रतिपत्तिः स्यात्सदस्मीति च नान्यथा । तत्त्वमित्युपदेशोऽपि द्वाराभावादनर्थकः ॥ ११० ॥ 110. It is only in this way' and in no other that one knows that one is Brahman (and that Brahman is oneself). Otherwise the teaching, Thou art That' also becomes useless in the absence of a medium.. श्रोतुः स्यादुपदेशश्चेदर्थयत्त्वं तथा भवेत् अध्यक्षस्य न चेदिष्ट श्रोतृत्वं कस्य तद्भवेत् ॥ १११ ॥ 111. Teaching becomes useful if it is meant for a hearer {i.c. the aspirant). Who will be the hearer of the Witness is not? अध्यक्षस्य समीपे स्याबुद्धेरेवेति चेन्मतम् । न तत्कृतोपकारोऽस्ति काष्ठाद्यन्न कल्प्यते ॥ ११२॥ INot different from the face. INot different from the Self. "1c, when the reflection of the Self is accepted. See verse 78 above. The reflection of the Self.

·238 A THOUSAND TEACHINGS [CHAP. XVII 112. If you are of opinion that the intellect proximate to the witness' is the hearer it cannot be regarded as deriving any benefit from the Witness as from a piece of wood. वुद्धी चेत्तत्कृतः कश्चिन्नन्वेवं परिणामिता। आभासेऽपि च को दोपः सति थुत्याद्यनुग्रहे ॥ ११३ ॥ 113. But the Witness must be admitted to be subject to change if there be any benefit rendered by It to the intellect. What harm is there if the reflection of the Self is accepted as it is supported by the Srutis' and Smritis?' आभासे परिणामश्चेन्न रज्ज्वादिनिभत्ववत् । सपदिश्च तथावोचमादर्श च मुखत्यवत् ॥ ११४ ॥ 114. If you say that there will be changes in the Sell in case the reflection is accepted we say 'No.' For we have already said (that the reflection of Consciousness in the intellect is an unreality) like a snake appearing to be a rope and (like the reflection of a face) in a mirror appearing to be the face itself. मात्माभासत्वसिद्धिश्चेदात्मनो प्रहणात्पृथक् । मुखादेश्च पृथक्सिद्धिरिद त्वन्योन्यसंश्रयः ॥ ११५ ॥ अध्यक्षस्य पृथक्सिद्धावामासस्य तदीयता। आभासस्य तदीयत्वे हाध्यक्षव्यतिरिक्तता ॥ ११६ ॥ * Which only crists and is actionless, Br. U.,2.5.19. +Bh. Gita, 15.7.

·239 112-119) *THOU ART THAT' • 115, 116. (Objection). No. There will be the fallacy of reciprocal dependence here as the knowledge of the reflection depends on that of the Self (and the knowledge of the Self depends on that of the reflection); (but it is not so in the Case of the face etc. and their reflections) as the face etc are always known independent of their reflections. The reflection may be said to belong to the Self if the katter be known to have an independent existence. Again. the Self may have an independent existence iſ the reflection belongs to It. नैवं स्वप्ने पृथसिद्धःप्रत्ययस्य दृशेस्तथा । रथादेस्तत्र शून्यत्वात्मत्ययस्यात्मना ग्रहः ॥ ११७ ॥ 117. (Reply) It is not so For the intellect and the Ser are known to exist independent of each other in dream (like the face and its reflection), as the Self then illumines the modifications of the inteňect) in the forms of objects such as, chariots etc. though they are not present in that state. भयगत्या हि संव्याप्तः प्रत्ययो विषयाकृतिः। जायते, स यदाकारः स याहो विषयो मतः ॥ ११८ ॥ कप्सिततमत्यात्स तद्वान्कायें नियुज्यते । आकारो यत्र चाप्यंत करणं तदिदोच्यते ॥ ११९ ॥ 'The fallacy spoken of in verse Is is explained here. The intellect is an object of the Self (Pure Consciousness) in dream. The Sets must, therefore, he admitted to have an existence Independent See Br. U., 4. 3. 9. of that of Ils reflection, 1.

·240 A THOUSAND TEACHINGS [сHAP, XVI 118, 119. Pervaded by Consciousness mental modifications in the forms of objects come into existence. External objects are what impart their forms to these modifications. The most desirable of all things (on the part of the agent), these external objects are called objects of his action. One having such a desire is enjoined to perform actions. The mental modifications in which the forms of external objects are present are called the instruments of his knowledge of objects. यदामासेन संव्याप्तः संशातेति निगद्यते । प्रयमेतद्वियिच्यात्र यो जानाति स मारमयित् ॥ १२० ॥ 120. The ego which is pervaded by the reflection of Consciousness is called the knower or the agent of the action of knowing. One who knows onesell, the witness to do distinct from all these three' is a (real) knower of the Sell. सम्यमंशयमिप्योनाः प्रत्यया प्यभिचारिणः । एयायगतिस्मेपु मेदरनु प्रत्ययातिः ॥ १२१ ॥ 121. The modifications of the intellect, called right knowledge.' .doubtful knowledge and false knowledge.' deviatc from their existence. There is one and the same Consciousness in all of them. The differences are due to the modificauons. "In TX1 118-12 the S!! is shown in the waking said to be Calect from the matcllect as It is shown to beton dream lo vow 117. obxect and the vistent, ts Str.

·118-125] 'THOU ART THAT' 241 आधिमेदाद्यथा मेदो मणेरवगतेस्तथा। अशुद्धिः परिणामश्च सर्व प्रत्ययसंश्रयात् ॥ १२२ ॥ 122. Just as a jewel differs in colour owing to the Proximity of (coloured) things. so, Consciousness differs (according to different modifications of the mind superimposed on It). Impurities and changes in the Self are all due to its connection with these modifications. प्रथनं ग्रहण सिद्धिःप्रत्ययानामिहान्यतः। आपरोक्ष्यात्तदेवोक्तमनुमानं प्रदीपयत् ॥ १२३ ॥ 123. The modifications of the intellect are manifested, known and endowed with existence' by another, i e, the Self which is immediately known and different from them. inferred with the help of the example of a lamp.' किमन्यद्ग्राहयेत्कश्चित्प्रमाणेन तु केनचित् । विनय तु प्रमाणेन निवृत्त्यान्यस्य शेषतः ॥ १२४ ॥ 124. Does one make another accept the Self by means of a positive evidence or without one by merely negating the non-Self and leaving over the Self only?' शब्देनैव प्रमाणेन निवृत्तिश्चेदिहोच्यते । अध्यक्षस्याप्रसिद्धत्वाच्छून्यतैय प्रसज्यते ॥ १२५ ॥ 125. The Possibility of a void comes in owing to the * The discussion begun here cods in verse 140. After stating that the Self is proved by positive evidence in verse Kath. U.5.15. by negative evidence only. 16 ·242 A THOUSAND TEACHINGS (CHAP.XVIIT witness being unknown' if the non-Self be meant to be negated by means of the evidence of words'. चेतनस्त्वं कथं देह इति चेनाप्रसिद्धितः। चेतनस्यान्यतः सिद्धावेवं स्यादन्यहानतः ॥ १२६ ॥ 126. (Objection). You are a conscious being, how can you be the body?' (Reply). It cannot be so proved as the Self is not known (from any other evidence). It might be proved by pegating the non-Self if Pure Consciousness were known to exist through an evidence. अध्यक्षः स्वयमस्त्येव चेतनस्यापरोक्षतः। तुल्य एवं प्रयोधः स्यादन्यस्यासत्ववादिना ॥ १२७ ॥ 127. (Objection). The Self is self-existent as Pure Consciousness is immediately known. knowledge of the Self (according to you) then becomes similar to that of the void assumed by the Nibilist. अहमक्षासिपं चेदमिति लोकस्मृतेरिद । फरणं फर्म कर्ता च सिद्धास्त्वेकक्षणे किल ॥ १२८॥ 128. (Objection). That the agent, the object and instrument are known to exist simultancously is proyed by memory, (e.g., when one says)'l' knew it." By any other evidence. The Sratis, • The idea is that the Self and the ron-Self being contradictory to cach other, the former is left over when the latter is negated. As regards the want of an evidence. The objector tries to prove the independent existence of the Sell by showing that there must be a Self-evideot principle through which the three things are known simultaneously. And that is the Sell. (Reply). The ·125-131] 243 *THOU ART THAT' प्रामाण्येऽपि स्मृतेः शेघद्याद्योगपद्यं विभाव्यते। क्रमेण प्रहणं पूर्व स्मृतेः पश्चात्तथैव च ॥ १२९ ॥ 129. (Reply). Though memory is a right evidence simultaneity is a misconception due to quick perception. So they were perceived before one after another and afterwards remembered in the same say. अशासिपमिदं मां चेत्यपेक्षा जायते ध्रुवम् । विशेषोऽपेक्ष्यते यत्र तत्र नैवैककालता ॥ १३० ॥ 130. Relative to, and characteristically different from, each other the things denoted by the words 'It' and 'myself" In the sentence, 'I knew it and myself', cannot be the objects of siraultaneous perception. आत्मनो ग्रहणे चापि त्रयाणामिह संभवात् । भारमन्यासक्तकर्तृत्वं न स्यात्करणकर्मणोः ॥ १३१ ॥ 131. Three things (namely, an agent, an instrument and an object are necessary in the perception of each one of the knower, knowledge and the known. (And in order to avold a regressus ad infinitum it cannot be said that each of these three things will prove its own existence, because) the agency of the agent exhausted in proving its own existence will not be available to prove that of the instrument and the object (at the same time). 1 Verses 129-132. And also in the perception of each one of the agent, the instrument and the object. Hence there arises a regresrus ad infinitum with respect 10 each of them.

·244 A THOUSAND TEACHINGS [CHAP, XVII व्याप्नुमिष्टं च यत्कर्तुः क्रियया कर्म तत्स्मृनम् । अतो हि कतन्त्रत्वं तस्ये नान्यतन्त्रता ॥ १३२ ।। 132. What is desired to be governed by the action of an. agent is an object of that action. The object, therefore, depends on the agent and not on the Self which is other than it. शब्दाद्वानुमितेर्वापि प्रमाणादा ततोऽन्यतः। सिद्धिः सर्वपदार्थानां स्यादर्श प्रति नान्यथा ॥ १३३ ।। 133. It is only through evidences such as, words.' inference, etc. and ia no other way that all things become known to those who do not know them. अध्यक्षस्यापि सिद्धिः स्यात्प्रमाणेन विनैव वा। विना स्वस्य प्रसिद्धिस्तु ज्ञानं प्रत्युपयुज्यते ॥ १३४ ॥ 134. Is the Self also substantiated by means of an evidence or not? Though the Self Itself is independent of evidence, evidence is necessary in order to know It. तस्यैवाशत्वमिष्टं चेन्ज्ञानत्वेऽन्या मतिभवेत् । अन्यस्यैचाशतायां च तद्विशाने धुवा भवेत् ॥ १३५ ॥ 135. If the conscious Self Itself is taken to be ignorant an evidence is necessary.' in order that It may know Itself to be so. It is surely necessary ra knowing the Self if one' (ie. the ego) other than It be regarded as ignorant. 1 The Saudi sense-perception Like the non-Sc!l.

·132-1391 245 'THOU ART THAT' . शातता स्वात्मलाभो या सिद्धिः स्यादन्यदेव वा। शातत्वेऽनन्तरोक्तो त्वं पक्षो संस्मर्तुमर्हसि ॥ १३६ ॥ सिद्धिः स्यात्स्वात्मलाभश्चेद्यनस्तत्र निरर्थकः । सर्वलोकपसिद्धत्वात्स्यहेतुभ्यस्तु वस्तुनः ॥ १३७ ॥ 136, 137. Does substantiation' mean bcing known, being endowed with existence or anything else i You should remember the two alternatives spoken of in the previous verse if it means 'being known'. As it is well-known that all things come to existence from their causes no effort (by way of the application of an evidence") is necessary for substantiation. शानज्ञेयादिवादेऽतः सिद्धिर्शातत्यमुच्यते । अध्यक्ष्याध्यक्षयोः सिद्धियित्वं नात्मलाभता ॥ १३८ ॥ 138. Substantiation, therefore, means 'being known' according to the doctrine in which the knower, knowing and the known are admitted. In the case of both the witness and the witnessed it denotes being known' and not endowed with existence'. स्पष्टत्वं कर्मकादेः सिद्धिता यदि कल्प्यते । पटताऽस्पटते स्यातामन्यस्यैव न चात्मनः ॥१३९ ॥ 139. If it be assumed that the distinctness of the agent, the object, etc. is what is substantiation (We say that) See verse 134 above. * See verse 139. Even a negative evidence upheld by the objector'is not necessary. So this alternative is refuted. By the Bhastas.

·246 A THIOUSAND TEACHINGS [CHAP. XVIII- There can be distinctress and indistinctness with respect to the other (i.e., the witness) only, but not the agent." अद्र व चान्यस्य स्पष्टीमायो घटस्य तु । कदिः स्पष्टतेष्टा चेद्रष्टताऽध्यक्षकर्तृता ॥ १४० ॥ 140. There is no distinctness of a jar to a blind man having no power of vision. (It is nothing more than the jar being known.") If, however, they want to predicate: distinctness about the agent etc., they must admit that Knowingness belongs to the Self.' अनुभूतेः किमन्यस्मिन्स्यात्तवापेक्षया वद । अनुभवितरीष्टा स्यात्सोऽप्यनुभूतिरेव नः ॥ १४ ॥ 141. Please tell us what benefit you derive by holding that knowledge depends on other things. If it is contended that dependence (of knowledge) on the knower is desirable (we reply that) the knower also, according to us, is nothing but Knowledge. अभिन्नोऽपि हि बुद्धयात्मा विपर्यासितदर्शनैः । प्रााग्राहकसंवित्तिमेदवानिव लक्ष्यते ॥ १४२॥ 142. The intellect itself, though indivisible, is looked upon by deluded people as consisting of the divisions of the knower, kaowing and the known. When the Self is reflected in the intellect etc. * Because the agent, the object, etc. are non-conscious by nature. . Therefore rubstantiation does not mean distinctness. • The Bhattas. • Different from the agent. Here ads the discussion begun in verse 123 of this chapter. • The Idealists.

·247 140-145] 'THOU ART THAT' मूर्तियां किया सैव कारकं सेव चोच्यते । सत्त्यं नाशित्वमस्याश्चेत्सकर्तृत्वं तथेप्यताम् ॥ १४३ ॥ 143. Actions, agents etc. consist, according to us, (Idealists),of knowledge only. (Reply). You must accept an agent of this knowledge if you admit its existence and destruction (every moment).' न कथिचेप्यते धर्म इति चेत्पक्षहानता । नन्वस्तित्वादयो धर्मा नास्तित्वादिनिवृत्तयः। न भूतेस्तहि नाशित्वं स्वालक्षण्यं मतं हि ते ॥ १४४ ॥ 144. Your own conclusion is given up if you do not admit any quality: (belonging to knowledge). (objection). The qualities of existence etc. are nothing but the negation of their non-existence and so on. (Reply) Even then knowledge cannot be liable to destruction (every moment) as it is selfexistent (and known by itself') according to you. स्वलक्षणावधिर्नाशो नाशोऽनाशनिवृत्तिता। अगोरसत्त्वं गोत्वं ते न तु तद्गोत्वलक्षणम् ॥ १४५॥ 145. Destruction has for its ultimate limit something which is self-existent." (You say that) destruction is the See verse 23, chap. 16. Such as existence and destruction every moment. * In being born and known by itself it requires more than one moment. It cannot, therefore, be called momentary. * The appearance and disappearance of things are impossible on account of the absence of a permanent entity (according to you) which must be their ultimate limit. Existence and destruction are, therefore, Dot possible in your philosophy. • Destruction being impossible, non-destruction also is so. 1 ·248 A TOUSAND TEACHINGS [CHAP. XVII negation of non-destruction. A cow is defined according to you as the non-existence of a non-cow. It cannot be the definition of a cow. क्षणवाच्योऽपि योऽर्थः स्यात्सोऽप्यन्याभाव एव ते ॥ १४६ ॥ 146. Things denoted by the word 'momentary' are also, according to you, only the negation of things that are non-momentary.' मेदाभावेऽप्यमावस्य मेदो नामभिरिभ्यते। नाममेदैरनेकत्वमेकस्य स्यात्कथं तव ॥ १४७ ॥ 147. (The Idealists). As there cannot be any difference in non-existence differences are due to names only. (Reply). Please, tell me how there can be manyness in one (indivisible non-existence) due only to different names. अपोहो यदि भिन्नानां वृत्तिस्तस्य कथं गवि । नाभाया मेदकाः सर्वे विशेषा या कथंचन ॥१४८॥ 148. How can the negation (of a non-cow) denote a cow if by the word negation the negation of different things is meant? (Again) no negation distinguishes one thing from another, nor can special properties' do it. * You have, therefore, to accept a permanent real entity. 1. The Idealist means to say that his negation is not that of a reality. For there is no limit to the number of things denoted by the nord non.cow. All of them cannot, therefore, be known. So a cow cannot be defined 4.8. the negation of a horse or that of a goat does not distinguish a cow from either of them. c.8., homlessness etc. See the next verse.

·249 146-152]] THOU ART THAT' नामजात्यादयो यद्वत्संविदस्तेऽविशेषतः ॥ १४९ ॥ 149. Just as names, species, etc. (do not qualify Know. ledge) according to you as it has no special properties, (so, the negation of a non-cow, hornlessoess etc. do not qualify acow). प्रत्यक्षमनुमानं या व्यवहारे यदीच्छसि । क्रियाकारकमेदैस्तदभ्युपेयं धुवं भवेत् ॥ १५० ॥ 150. You have to admit difference as you have to accept Sense-perception and inference consisting of actions, agents and so on in everyday life. तस्मानीलं तथा पीतं घटादि विशेषणम् । संविदस्तदुपैयं स्यायेन चाप्यनुभूयते ॥ १५१ ॥ 151. Entities qualifying knowledge such as, Jars, blue, yellow, etc. and also the knower by which these are known must be accepted.' रूपादीनां यथान्यः स्याद्ग्राह्यत्वाग्राहकस्तथा । प्रत्ययस्तत्तथान्यः स्याद्वयक्षकत्वात्प्रदीपवत् ॥ १५२ ॥ 152. Just as the perceiver is different from colours etc. which are perceivable, so, the Knower, the Self, is different from the modifications of the intellect which are knowable. (Again) just as a lamp revealing things is different from them, 80, the Knower is different from things known. Flere ends the refutation of the Idealists begun in verse 141 above. Hence in addition to knowledge the knower and the known also must be accepted. See verses 141 and 142.

·250 A THOUSAND TEACINGS [CHAR. XVI अध्यक्षस्य दशेः कीटक्संबन्धः संमविष्यति । अध्यक्षेण तु दृश्येन मुक्त्वान्यो दृश्यताम् ॥ १५३ ॥ अभ्यक्षेण कृता दृष्टिदृश्यं व्यामोत्यथापि या । निन्याध्यक्षकृतः कश्चिदुपकारो भवेद्धियाम् ॥ १५४ ॥ 153, 154. What other relation except that of the scer and the seen can there be between the Self, the Witness and the modifications of the intellect witnessed by It? (Question :) Does the consciousness of the Sell pervade the modifications (really' or apparently)? (Answer). If apparently. the eternal Self must be of some utility' to the intellect. म पोनस्तनिमत्यं प्रायर्मयाशिध घटादिषु । पघालोकादिसंग्याशियंजकल्याशियस्तथा ॥ १५ ॥ 155. It has been said before that the benefit derived from (the proximity of the Self by the intellect is that it appears conscious like the former Being a revealer the intelleci" xrvading objects like light and so on pervading lurs etc. भालोकम्यो घटो ययुद्धपारदो भवेत्तथा । धाग्यामिः म्यान्टाग्दो धियो मासी क्रमो भवेत् ॥ ११॥ 156. Just as a jar placed in the sun may be said to be mounted og light, 1o, an object in the intellect may be The reading would perhaps begin Ral person mposable as the Seff is changelen. or the fotonirevere. • Verman.maem • The Safthus rsties to nesu! cbxects throumh 's reflect the .Seerern6.chap..

·153-159) *THOU ART THAT' 251 said to be mounted on it. Bemg mounted is nothing but being pervaded by the intellect. Objects become pervaded by the intellect one after another. पूर्व स्यात्प्रत्ययव्याप्तिस्ततोऽनुग्रह आत्मनः । कृत्स्नाध्यक्षस्य नो युक्तः कालाकाशादिवत्क्रमः ॥ १५७ ॥ 157. The intellect pervades an object (and assumes its form) when the object is revealed through the help (1.c., the reflection) of the Self. Like time and space the allpervading Self can have no order or succession (in pervading objects). विषयप्रद्दणं यस्य कारणापेक्षया भवेत् । सत्येवं ग्राहाशेपेच परिणामी स चित्तवत् ॥१८॥ 158. A thing like the intellect that depends on the agent etc. in pervading its objects (and does not pervade all objects at the same time.) some being always left unper. Vaded, is liable to transformation. भध्यक्षोऽहमिति शानं युद्धरेष यिनिश्चयः । नाध्यक्षस्थाविशेषत्यान तस्यास्ति परो यतः ॥ १५९॥ 159. It is to the intellect and not to the Self which is immutable that the knowledge. I am Brahman' belongs. Morcover the Self is changeless because it has no other witness. See verse 7, chap. 14. * li ts only changeful things that an have a nitoess if a witness of ielt is assumed there w3l be a regressused infinitum.

·252 A THOUSAND TEACHINGS [CHAP. xvit फळ चेदहमित्येवमनुभूयेत मुक्तता। सुखदुःखविनिर्मोको नाकर्तरि युज्यते ॥ १६० ॥ 160. If the agent, the ego, were to feel I am liberated" freedom from pain and pleasure would not be reasonable with respect to it. याप्यते प्रत्ययेनेह विवेकेनायियेकयान् । देहादावभिमानोत्थो दुःखीति प्रत्ययो भूयम् । कुण्डलीयत्ययो यत्प्रत्यगात्माभिमानिना ॥१६॥ विपयांसेऽसदन्तं स्यात्प्रमाणस्याप्रमाणतः ॥ १६२ ॥ 161. 162. The wrong knowledge that one is happy or unhappy due to one's identification with the body etc.. like the pleasure or sorrow due to the possession or loss of an car-ring. is surely negated by the right knowledge that one 11 Pure Consciousness. An evidence becoming non-evidence, everything will end in non-existence in the reverse case.' दाहच्छेदविनाशेपु दुःमियं माग्यधारमनः । नेर एन्यम्य दाहादायन्यो दुःभी भरेकचित् ॥१३॥ 163. Ons feels pain when one's body gets burnt, cut or destroyed. (because one identifies oneself with it). Otherwise Liberalus, the result, apparently belongs to 1.5 Str. (% versi 127.10Sad 100 of eschapter) " for narentsalms connected with pia and pksat "Wert ront Innledge to negal right awk4u.

·0-166] THOU ART THAT' 253 e Self (which is different from the body) is never pained. wing to there being burns etc. in one man another is it pained. यस्पर्शत्वाददेहत्वान्नाहं दाह्यो यतः सदा। तस्मान्मिथ्याभिमानोत्थं मृते पुरे मृतिर्यथा ॥ १६४ ॥ 164. As I am not touched' by anything and do not ossess a body I am never susceptible of being burnt. Pain rises from the wrong notion (due to a false identification ith the body) like the wrong notion of one being dead at he death of one's son. कुण्डत्यहमिति होतद्वाध्येतैव विवेकिना। दुःसीति प्रत्ययस्तद्वत्केवलाहंधिया सह ॥ १६५ ॥ 165. Just as the wrong notion,' I possess an ear-ring' is emoved when the night' knowledge regarding it arises, so the false consciousness, I am unhappy' is negated by the right coowledge, I am Pure Brahman'. सिद्धे दुःयित्य इएं स्यात्तच्छक्तिश्छन्दसारमनः। मिथ्याभिमानतो दुःखी तेनार्थापादनक्षमः ॥ १६६ ॥ 166. The Self might be frecly imagined to have the potentiality of pain in It if it were proved to possess pain at all. One's identification with the body etc. is the cause of the pain felt and is responsiblc for the idea of such a potentiality existing in It. Kath.U.,..3.15. Ic, an car-ving is a piece of gold having no connection with a man.

·254 A THOUSAND TEACHINGS (CHAP. XV अस्पर्शोऽपि यथा स्पर्शमचलचलनादि च । अविवेकात्तथा दुःपं मानसं चात्मनीक्षते ॥ १६७ ॥ 167. Just as, due to indiscrimination, touch and movemen are felt to be in the Self (which is devoid of them), sc mental pain is also felt to be in It owing to the same reason विवेकात्मधिया दुःसं नुद्यते चलनादियन् । अविवेकस्वभावेन मनो गच्छत्यनिच्छतः ।। १६८ ॥ तदानुदृश्यते दुःखं नैश्चल्येनैव तस्य तत् । प्रत्यगात्मनि तस्मात्तदुःख नैयोपपद्यते ॥ १६९ ॥ 168. 169. The pain (due to one's identification with the subtle body) comes to an end like movements etc. on one's having the discriminating knowledge (that one is the Ingermost Self), coming to an end (when one knows that one is different from the gross body. Unhappiness is seen in one when one's mind roams against one's will on account of Ignorance. But it is not seen in one when the mind is at It is therefore, not reasonable that unhappiness is ia the innermost Self. त्वंसतोस्तुल्यनीडत्वान्नीलाश्ववदिदं भवेत् ॥ १७० ॥ 170. The saying, Thou art That,' (therefore) implies an indivisible reality,' the words. Thou' and 'That' expres sing the same reality (indirectly) like (the words •blue' and horse' in) the sentence, it is a blue horse.' ISelf-Brahman. an indivisible thing and not a qualified one. . This example is meant to imp ·Imoraoce) and the reflection of Consciousness in it. Sankarichirya's 'Vakya Vrutti verse 38. 167-173) THOU ART THAT' 255 निदुःखयाविना योगात्त्वंशब्दस्य तदर्थता। प्रत्यगात्माभिधानेन तच्छब्दस्य युतेस्तथा ॥ १७१ ॥ 171. 'The word "Thou' comes to mean one free from pain on account of its being used (in the same predicament) with the word .That' which means One eternally devoid of pain. Similarly, used in the same connection with the word 'Thou' meaning the Innermost Self (which is directly known) the word "That' also comes to mean a thing directly known). दशमस्थमसीत्येवं याक्यं स्यात्प्रत्यगात्मनि ॥ १७२॥ 172. The sentence, (“Thou art That' produces the mmediate knowledge) of Self-Brabman like the saying,' 'You ite the tenth. स्वार्थस्य द्यपहाणेन विशिष्टार्थसमर्पको । प्रत्यगात्मायगत्यन्तौ नान्योऽर्थोऽर्थाद्विरोध्यतः ॥ १७३ ॥ 173. Without giving up their own meanings the words, ['thou' and 'That') deliver (by implication) a special one' resulting in the knowledge of Self-Brahman. They do not express any other meaning contrary to it. Soe foot-note 2, verse 3, chap. 12. * Direct meanings. The direct meaning of the word "thou' is Pure Consciousness with the intellect and the reflection of Consciousness in it. The direct freeaning of the word That is Pure Consciousgess with Miya (Primeval A Being indivisible and of the nature of Bliss only, Self-Brahman. ante. One connected with or qualified by anything else. Sce ·254 A THOUSAND TEACHINGS (CHLAP. XT अस्पोऽपि यथा स्पर्शमचलचलनादि च। अविवेकात्तया दुःसं मानसं चात्मनाक्षते ॥ १६७ ।। 167. Just as, due to indiscrimination, touch and movemt are felt to be in the Self (which ig devoid of them). S mental pain is also felt to be in It owing to the same reason विवेकात्मधिया दुःखं नुद्यते चलनादियत्। अविवेकस्यमावेन मनो गच्छत्यनिच्छतः ॥ १६८ ॥ तदानुदृश्यते दुःखं नैश्चल्येनैव तस्य तत् । प्रत्यगात्मनि तस्मात्तदुःखं नैवोपपद्यते ॥ १६९ ॥ 168, 169. The pain (due to one's identification with the subtle body) comes to an end like movements etc. on one' having the discriminating knowledge (that one is the Inner most Self), coming to an end (when one knows that one is different from the gross body. Unhappiness is seen in one when one's mind roams against one's will on account of Ignorance. But it is not seen in one when the mind is at It is therefore, not reasonable that unhappiness is in the innermost Self. त्वंसतोस्तुल्यनीडत्वानीलाभ्यचदिदं भवेत् ॥ १७० ॥ 170. The saying. Thou art That," (therefore) implies an indivisible reality, the words "Thou' and That' express sing the same reality (indirectly) like (the words 'bluc" and horse' in the sentence, it is a blue horse." Self-Brahman. an indivisible thing and not a qualified ost. * This example is meant to imply ·167-173] THOU ART THAT 255 निदुःखवाचिना योगात्त्वंशब्दस्य तदर्थता। प्रत्यगात्माभिधानेन तच्छब्दस्य युतेस्तथा ॥ १७१ ॥ 171. 'The word .Thou' comes to mean one free from pain on account of its being used (in the same predicament) with the word 'That' which means One eternally devoid of pain. Similarly, used in the same connection with the word 'Thou meaning the Innermost Self (which is directly known) the word That' also comes to mean a thing directly known). दरामस्त्यमसीत्येवं वाक्यं स्यात्प्रत्यगात्मनि ॥ १७२॥ 172. The sentence, ("Thou art That' produces the immediate knowledge) of Self-Brahman like the saying." "You are the tenth.' : स्वार्थस्य धनहाणेन विशिष्टार्थसमर्पको। TEUTTISANOTTUrat arratsutsuttitora: 1 qua u 173. Without giving up their own meanings the words, (thou' and 'That') deliver (by implication) a special one' resulting in the knowledge of Self-Brahman. They do not express any other meaning contrary to it. See foot-note 2, verse 3, chap. 12. Direct meanings The direct meaning of the word 'thou' is Pure Consciousness with the intellect and the reflection of Consciousness in it. The diret meaning of the word "That' is Pure Consciousnest with Misi (Primeva! Iporance) and the reflection of Consciousness in it. "A Being indivisible and of the nature of Buss only, Self-Brahmar. ic, One Connected with or qualified by uything else. See Sankaricbirya's Vitya Vrlme' verse 13.

·256 A THOUSAND TEACHINGS (CHAP. X नयबुद्धयपहाराद्धि स्वात्मानं दशपूरणम् । थपश्यशानुमेयेच्छेत्स्यमारमान जनस्तथा ॥ १७ ॥ अविद्यायचक्षुष्टात्कामापहृतधीः सदा। वियितं इशिमात्मानं नेक्षते दशमं यया ॥३७॥ 174, 175. Just as misled by the number nine the bo did not know the truth i.c., himself and wanted to kn himself, so one does not see one's owo Sell, the Witne though detached from the non-Self and self-evident, ' account of one's eyes being covered by Ignorance ar intellect captivated by desires. दशमस्त्वमसीत्येवं तत्वमस्यादिवाक्यतः। स्वमात्मानं विजानाति कत्मान्तःकरणेक्षणम् ॥ १७६ ॥ 176. One knows one's own Self. the witness of thintellect and all its modifications, from sentences such as Thou art That' like the boy who knew himself from the sentence, 'You are the tenth.' इदं पूर्वमिदं पश्चात्पदं वाक्यं भवेदिति । अन्वयव्यतिरेकाभ्यां ततो वाक्यार्थवोधनम् ॥ १७७ ॥ वाक्ये हि थ्यमाणानां पदानामर्थसंस्मृतिः। नियमो नैव वेदेऽस्ति पदसांगत्यमर्थतः ॥ १७८ ॥ 177, 178. The understanding of sentences' is possible (on the knowledge of the implied meanings of the words) after it has been ascertained by the method of agreement ISee foot-note 2, verse 3, chapter 12. Indading thetgo. 'i.c., the understanding of the meaning of the word Thou' to be the meaning of the word 'That'.

·114-1501 'TIKOU ART THAT 357 and contraricly which words should be placed fint and which acıl. For the order of words in Sedie sentences follows the meaning of the sentences. No rule about (the Order om remembering the meanings of words in sentences hold good in the l'edas. यदा नित्पेषु पाफ्येषु पदार्थस्तु यियिच्यते । पाक्यार्थशानर्समान्य तदा प्रश्नो न युज्यते ॥ १७॥ 179. The question' is out of place when the meaning of words in sentences having fixed meanings are made clear in order that the meanings of sentences may comprcheaded. अन्ययव्यतिरेकोक्तिः पदार्थस्मरणाय नु। स्मृत्यभावे न वाफ्यार्थो शातुं शक्यो हि नचित् ॥ १८० ॥ 180. The method of agreement and contrariety is spoken of in order tfat one may be acquainted with the (implied) meanings of words. For no one can know the meaning of a sentence without knowing the meanings of the words in it). la construing sentences we place the words having known gateanings, 'I', 'thou', etc first and Thai', 'Brahman', etc, next, which have unknowo teamings. * In the Pedic statement, oblations should be offered to fire, barley gruel should be cooked', though offering of oblations precedes it i done next; for the offerings must be made with the cooked gruci. Such is the case with the words 'That' and shou' lo this sentent "That thou art' (fa). How one is Brahman. • By the method of agreement and contrariety. See verse 96 above. . See verse 96 above. 17 Thou art That'ctc.

·258 A THOUSAND TEACHINGS (CHAP, XV तत्त्वमस्यादिवाक्येषु त्यंपदार्थायियेकतः। व्यज्यते नैव चाफ्यार्थो नित्युमुकोऽहमित्यतः ॥ १८१॥ अन्ययव्यतिरेकोक्तिस्तद्धियेकाय नान्यथा। त्वंपदार्थविवेके हि पाणावर्पितवित्यवत् ॥ १८ ॥ चाक्यार्थो व्यज्यते चैवं केवलोऽहंपदार्थतः। दुःखीत्येतदपोहेन प्रत्यगात्मचिनिश्चयात् ॥ १८३ ॥ 181-183. The meaning of the sentences like Thou art That', i.e., one is Brahman ever free, does not become manifest on account of the non-discrimination of the (implied) meaning of the word Thou'. It is for the pure pose of discriminating the meaning of that word and for no other purpose that the method of agreement and contrariety has been described. For when the meaning of the word 'thou' is discriminated by the negation of the ego subject to unbappiness from the meaning of the word 'I" one becomes perfectly sure of the nature of the Innermost Self. And then the meaning of the sentence, viz., One Pure Consciousness, becomes manifest like an degle marmelos fruit placed on one's palm. तत्रैवं संभवत्यथै थुतहानाथुतार्थधीः । नैव फल्पयितुं युक्ता पदवाक्यार्थकोविदः ॥ १८४ 184. Those who are well-versed in the meanings of words and sentences should not, therefore, assume a meaning' which is not in accordance with the Srutis and 1 The direct meaning. See foot-note 2. verse 173. ISce foot-note 3, verse 173. "Action (eg.. the reiteration of the idea, 'Tam Brahman) utbe direct means to risht knowledge causing the cessation of fgporance. -U ·181-1861 THOU ART THAT 259 give up what is in them. For this explanation of the sentence is thus possible. प्रत्यक्षादीनि वाधेरकृष्णलादिपु पाकवत् । अक्षजादिनिभैरेतः कथं स्याद्वाक्ययाधनम् ॥ १८५ ॥ 185. (Objection). The knowledge 'I am Brahman's is contradicted by sense-perception etc. like the cooking of gold particles. (Reply). How can that knowledge be contradicted by these which are evidences only apparently? दुःख्यस्मीति सति ज्ञाने निदुःखीति न जायते। प्रत्यक्षादिनिभत्वेऽपि वाक्यान्न व्यभिचारतः ॥ १८६ ॥ 186. (Objection). The knowledge that one is devoid of unhappiness does not arise from the sentence as long as one feels that one is unhappy, though the feeling of unhappiness may be due to sense-perception etc. which are all fallacious. Right knowledge of Self-Brahmon arising from the sentences like "Thou art That and negating Ignorance. "Thou art That.' * On the part of those who hold that the idea, 'I am Brahmanis enjoined to be repeated for self-purification. For sense perception, according to the objector, proves agency etc. to be in the Self. Gold particles are boiled in order to sanctify them for use in certain sacrifices. * Evidenly they (gold parucles) do not become soft. So the word "cooking 'Implies a contradiction. *Onc feels unhappy and so on from one's birth. The knowledge, I am free from unhappiness' (ie, 'I am Braman") bich comes later cannot, therefore, Degate the previous one.

·260 A THOUSAND TEACHINGS [CHAP.xv (Reply). we say No.' For there are exceptions.' स्वप्ने दुःख्यहमध्यास दाहच्छेदादिहेतुतः। तत्कालभाविभिर्वाक्यन वाधः क्रियते यदि ॥ १८७ ॥ समाप्तेस्तहिं दुःखस्य प्राक्च तदाध इप्यताम् । न हि दुःखस्य संतानो भ्रान्तेर्वा दृश्यते कचित् ॥ १८८ ॥ 187, 188. (Reply continued). I felt miserable on accoun of burns, cuts, etc. in dream (and was freed' from pain through the teaching imparted to me by a man of knowledge in that state). Even if it be contended that the teaching in dream negates no pain, still pain etc. cannot be regarded as belonging to the Self). For the absence of pain is there both before and after it is experienced, delusion or a paín. being never unceasing. प्रत्यगात्मन आत्मत्वं दुःख्यस्मीत्यस्य याधया। दशमं नवमस्येव घेद चेदविरुद्धता ॥ १८९ ॥ 189. There is no contradiction if, by negating the idea that one is unhappy, one knows oneself to be the Innermost Self (i.e., Brahman) like the bony who knew himself to be the tenth by negating the false notion that he was the ninth. नित्यमुनत्वविज्ञान याश्यानयति नान्यतः। धाश्यार्यस्यापि विज्ञानं पदाधस्मृतिपूर्यकम् ॥ १९० ॥ c..., one feels that the sky is blue from one's birth, but one acquires the knowledge later that it is free from blueness when one is told so. See verse 3, chap. 2, Metrical Part. * Pain etc, tre, therefore, not the properties of the Sell. G.K.2.6. . See footnote 2, vers J, chapter 12.

·187-194] THOU ART THAT 261 अन्वयव्यतिरेकाभ्यां पदार्थः स्मर्यते ध्रुवम् । एवं निदुःखमात्मानमक्रियं प्रतिपद्यते ॥ १९१ ॥ 190, 191. It is from the sentence only and from nothing else that one knows oneself to be ever free. The meaning of the sentence is known from the knowledge of the (implied) meanings of the words; these meanings again are surely understood by the method of agreement and contrariety. Thus one knows oneself to be free from pain and action. सदेवेत्यादिवाक्येभ्यः प्रमा स्फुटतरा भवेत् । दशमस्त्वमसीत्यस्माद्यथैवं प्रत्यगात्मनि ॥ १९२ ॥ प्रबोधेन यथा स्वानं सर्वदुःखं निवर्तते । प्रत्यगात्मधिया तद्वदुःखित्वं सर्वदात्मनः ॥ १९३ ॥ 192, 193. The right knowledge of Self-Brahman becomes manifest from sentences such as. . Thou art That'. like the knowledge acquired from the sentence, you are the tenth.' The (false) conception of pain with regard to the Self vanishes for ever when the (right) knowledge of Self-Brahman arises. like all kinds of pain experienced in dream which come to an end as soon as one wakes up. कृष्णलादी प्रमाऽजन्म तदन्यार्थाऽमृदुत्यतः। तत्वमस्यादिवाक्येषु न त्वेवमविरोधतः ॥ १९४ ॥ 194. The knowledge (that they have been cooked) docs not arise in the case of gold' particles etc. as they do not 11.c, Brahmar See verse 96, page 232. .See verse 185.

·262 A THOUSAND TEACHINGS [CHAP. xy. become soft. They are made hot by boiling them for the purpose of producing an unseen result (in connection with sacrifices). It is not a fact that right knowledge does not arise from sentences like 'Thou art That,' For there is ac such' contradiction here. वाक्ये तत्यमसीत्यस्मियाताथं तदसिद्वयम् । त्यमर्थ सत्यसाहाय्याद्वाक्यं नोत्पादयेत्प्रमाम् ॥ १९५ ॥ 195. The meanings of the two words That' and 'artin the sentence Thou art that are well-known. It does not produce right knowledge for want of help when the implied) meaning of the word Thou" (is not known). तत्त्यमोस्तुल्यनीडार्थमसीत्येतत्पदं मवेत् ॥ १९६ ॥ 196. The word 'art' is used in order to show that the two words. Thou' and 'That' are in the same predicament. तच्छन्दः प्रत्यगात्मार्थस्तच्छब्दार्थस्त्वमस्तथा। दुःखित्वाप्रत्यगात्मत्वं धारयेतामुभायपि ॥ १९७॥ 197. (Being in the same predicament with the word 'Thou",) the word 'That' comes to mean the innermost Sell. (Similarly, being in the same relation with the word That'.) the word 'Thou' comes to mean the same thing as the word 'That'. (Thus in relation to each other) the two words show that the Innermost Self is not unhappy and that Brahman is not other than the Self. . See verse 181 of this chapter. As in the case of gold particles. Sec Yerse 171 of this chapter.

·194-201] "TIOU ART THAT' 263 एवं च नेतिनेत्यथं गमयेतां परस्परम् ॥ १२८ ॥ 198. Thus both of them in conjunction express the same meaning as is implied by the sentence, 'Not this, not this.' एवं तत्त्वमसीत्यस्य गम्यमाने फले, कथम् । अप्रमाणत्यमस्योक्ता क्रियापेक्षत्वमुच्यते ॥ १९९ ।। 199. Why do you say that the sentence is not an evi. dence' (regarding the knowledge of Brahman) and depends on an action (in order to produce the same knowledge) as the result produced by the sentence, 'Thou art That'. (is the right knowledge regarding Self-Brahman?). तस्मादाद्यन्तमध्येपु कुर्यित्येतद्विरोध्यतः। न फल्पामोऽथुतत्याच श्रुतत्यागोऽप्यनर्थकः ॥ २० ॥ 200. We do not, therefore, admit (the injunction of an action) in the beginning.' end or middle For it? is contradictory and not met with in the Vedas. Not only so, We have, in that case, to give up what is there in them. And that would be harmful. यथानुभूयते तृप्ति जेफ्यिान गम्यते । वाक्यस्य विधृतिस्तद्वन्दोशकृत्पायसीक्रिया ॥२०१॥ A Being, one and indivisible, of the nature of Bliss, Self-Brahman, - Br.0,2.3.6. * See verses 9, 17 and 18 of this chapter. . At the time of the first teaching of the sentence 'Thou art That. At the time when direct knowledge of Self-Brehman has been . At the time of understanding the imphed meanings of the words by the method of agreement and contrariety. See verse 96 of this chapter for the said method. See footnote 2, verse 173. ISee footnote 1,P 259. actueved ·264 A THOUSAND TEACHINGS [CHAP. XVIII 201. (Objection). The Bliss of liberation is not obtained by ascertaining the meaning of the sentence. It is not like the satisfaction which is felt by cating. Just as boiled milkrice cannot be prepared from cowdung, so, (the direct knowledge of Brahman cannot be produced) simply by ascertaining the meaning of the sentence. HUATHATATOTT Pararttuatatani प्रत्यगात्मनि न त्वयं संख्यामाप्तिवदधुयम् ॥ २०२ ॥ 202. (Reply). Indirect knowledge, it is true, is the result produced by the sentences regarding the non-Self, but it is not so in the case of those regarding the Innermost Self. It is, on the other band (direct and certain knowledge) like that in the case of the tenth boy. स्वयंवेद्यत्यपर्यायः स्वप्रमाणक इप्यताम् । निवृत्तावहमः सिद्धः स्यात्मनोऽनुभवश्व नः ॥ २०३ ॥ 203. Therefore accept the Self as self-evident which means the same thing as self-knowable. The knowledge of the Innermost Self according to us thus becomes possible when the ego' vanishes. युद्धीनां विषयो दुःखं नो यस्य विषया मताः। कुतोऽस्य दुःखसंबन्धो दृशेः स्यात्प्रत्यगात्मनः ॥ २०४॥ 204. Pain is a property belonging to the intellect. How can it, therefore, belong to the Innermost Self which is of See footnote 2, verse ), chapter 12. Jt vanishes when one is taught Thou art That.' ise, the go.

·01-208] THOU ART THAT' 265 le nature of Pure Consciousness and not connected with ain? दृशिरेवानुभूयेत स्वेनैवानुभवात्मना। तदामासतया जन्म धियोऽस्यानुभवः स्मृतः ॥ २०५ ॥ 205. The Witness is known by Itself which is of the ature of knowledge only. It is the birth of the modification f the intellect pervaded by the reflection of Consciousness hat is what is known to be the knowledge of the Self. यशनायादिनिमुक्तः सिद्धो मोक्षस्त्वमेव सः। श्रोतव्यादि तवेत्येतद्विरुद्धं कथमुच्यते ॥ २० ॥ 206. How can you speak of the hearing' etc. (of the Self) n your part which is a contradiction when you are (taught o be) the eternally existing Liberation free from hunger etc.? सेत्स्यतीत्येय चेत्तत्स्याच्छ्यणादि तदा भवेत् । मोक्षस्यानित्यतैवं स्वाद्विरोधे नान्यथा वचः ॥ २०७ ।। 207. Hearing etc. would be necessary in Liberation were to be brought about. But It would be transitory in that case The sentence, therefore, can have no other meaning which tavolves contradiction. श्रोधोतव्ययो दो यदीष्टः स्याद्धेदिदम् । रटार्यकोप पयं स्याग्न युक्तं सर्वथा यचः ॥ २०८ ॥ Il requires, in order to be known, no other knowledge. Mt, 'I am Brahman.' Br.U.24.. For a man cannot be the actionless Brahma and of the ume time 16. Brohmon **t, the reiteration of the idea, 'I am Brahmar.' the agent of hearing etc.

·216 A THOUSAND TEACHINGS CAP. XVI 20%. The repetition of the idea. 'I am Brahman' mighe be possible if there were a difference between the hearer (i.c. the aspirant)' and what is to be heard (but) the desired meining' would be wronged in that case. Therefore the sentence becomes unreasonable (1.6., loses authority according to that mew). मिदो मोसोऽहमित्येय पात्यामानं मयदि । चिपुर्यः स मूदारमा शास्त्रं चोदाटयन्यपि ॥ २०९ ॥ 209. Knowing that one is eternally cristing Liberation, one who desires to perform actions is a man of clouded intellect and nullifies the scriptures. नदि सिद्धस्य कर्तव्यं सकार्यस्य न सिद्धता। उमयालम्पनं कुर्यमात्मानं यश्चयत्यपि ॥ २१०॥ 210. For knowing oneself to be Brahman one has no duty to perform; nor can one be a knower of Brahmar when one has duties to perform. One deceives oneself by having. recourse to both sides. सिद्धो मोक्षस्वमित्येतद्वस्तुमात्र प्रदश्यते । श्रोतुस्तथात्वविज्ञाने प्रवृत्तिः स्यात्कथं त्विति ॥ २१ ॥ 211. (Objection). A reality is only pointed to (but no injunction is given) when one is told Thou art eternally · The Self (i e., Brahman) Br. U. p. 2,4,5. See also verse 111, * That the individual Self is Brahman. eg. the reiteration of the idea, 'I am Brahman. For the objector's contention sec verses 12 and 18 of this chapter. • Verse 211-213.

·208-215] 'THOU ART THAT' 267 existing Liberation"; how can the hearer apply himself to know that he is so (without being enjoined)? कर्ता दुःख्यहमस्मीति प्रत्यक्षेणानुभूयते । कर्ता दुःखी च माभूयमिति यत्नो भवेत्ततः ॥ २१२ ॥ 212. It is known by perceptual evidence that one is an agent and experiencer of pain And then there is an effort so that one may not remain so. तद्विज्ञानाय युक्त्यादि कर्तव्यं श्रुतिरब्रवीत् । फर्तृत्याद्यनुवादेन सिद्धत्वानुभवाय तु ॥ २१३ ॥ 213. The Sruti, therefore, restates the agency etc.' on the part of the people and enjoins duties such as reasoning etc. in order that they may know and feel that they are eternally existing (Brahman). निदुःखो निष्कियोऽकामः सिद्धो मोक्षोऽहमित्यपि । गृहीत्वैव विरुद्धार्थमादध्यात्कथमेव सः ॥ २१४ ॥ 214. (Reply). How can one accept a contradictory meaning after knowing that one is eternally existing Liberation which is free from unhappiness, activity and desires? सकामः सकियोऽसिद्ध इति मेऽनुभयः कथम् । अतो मे विपरीतस्य तद्भवान्यक्तुमर्हति ॥ २१५॥ . Brahman. Br.U..2.4.5. That one is an agent. • Which people are conscious of. * From the sentence which is the only nght evidence.

·266 A THOUSAND TEAC 208. The repetition of the idea, be possible if there were a difference the aspirant) and what is to be meaning would be wronged in tl sentence becomes unreasonable (i.e ding to that view). सिद्धो मोक्षोऽहमित्येय झात्यात्मानं चिकीपुर्यः स मूढात्मा शाखें चोदा .. 209. Knowing that one is etert one who desires to perform action intellect and pullifies the scriptures नहि सिद्धस्य कर्तव्यं सकार्यस्य न उभयालम्बनं कुर्वमात्मानं पश्यत्य 210. For knowing oneself to duty to perform; nor can one be a one has duties to perform. One s recourse to both sides. सिद्धो मोक्षस्वमित्येतद्वस्तुमात्रं : श्नोतुस्तयात्यविशाने प्रवृत्तिः स्या 211. (Objection). A reality i injunction is given) when one i 4 1 The Selfie, Brahman) Br. V. p. · That the individual Sell is Brah the idea, [ am Brahman. For the 12 and 18 of his chapter. • Vive211-213. M - .

·215-2221 *TI!OU ART THAT' 269 219. That' which removes unhappiness should be told (by the teacher to the disciple) according to his question inquiring how his unhappiness might be removed altogether. थुतेः स्वात्मनि नाशका प्रामाण्ये सति विद्यते । तस्मादात्मविमुक्तत्वं प्रत्याययति तद्वचः। वक्तव्यः तत्तथार्थ स्याद्विरोधेऽसति केनचित् ॥ २२० ॥ 220. There can be no doubt about what the Srutis prove? as they are an independent source of knowledge. The words of Sruris, therefore, produce the conviction that one is free. So it should be said that such is the meaning of the Srutis, as it has been proved that) they do not contradict any other source of knowledge. इतोऽन्योऽनुभयः कश्चिदात्मनो नोपपद्यते । अविज्ञातं विजानतां विशातारमिति श्रुतेः ॥ २२१ ॥ 221. The Knowledge of the Self different from what has been said before is unreasonable on the authonty of the Srutus, “It is unknown to those who know It" and "Whos will know the knower'? स्वंपदार्थविवेकाय संन्यासः सर्वकर्मणाम् । साधनत्वं यजत्येव शान्तो दान्तानुशासनात् ॥ २२२ ।। 222. The renunciation of all actions in order to know the amplied) meaning of the word "thou' becomes the means to Sell-Knowledge) according to the teaching.". controlling the internal and external senses.' Liberation due to Sek-Knowledge. : Br Su. 1.1. 3. • To be an object of Koonledge. B.U., 4.4.23, •Ke U,2.3. 'Br.U.,2.4.14.

·270 A THOUSAND TEACHINGS (CHAP. XVIII त्यमर्थ प्रत्यगारमानं पश्येदात्मानमान्मनि । याफ्याथं तत मात्मानं सयं पश्यति केवलम् ॥ २२३ ॥ 223. One should know the Self, the innermost One, the implicd meaning of the word 'thou' in the combination of the body and the senses. One then knows the pure Self to be Brahnian, the all-comprehensive principle. And that is the meaning of the sentence. Thou art That.' सर्वमात्मेति वाक्याथै विशातेऽस्य प्रमाणतः। असत्वे हन्यमानस्य विधिस्तं योजयेत्कथम् ॥ २२४ ॥ 224. How can one be enjoined to perform a duty when the meaning of the sentence, viz., one is Brahman, is known by one according to the right source of knowledge, the Srutis, inasmuch as no other source of knowledge can then exist for one? तस्माद्वाफ्यार्थविज्ञानानोवं कर्मविधिर्भवेत् । नहि ब्रह्मास्मि कर्तेति विरुद्ध भवतो धियो ॥ २२५ ॥ 225. No actions can, therefore, be enjoined on one when one has known the meaning of the sentence. For the two contradictory ideas. 'I am Brahman' and 'I am an ageat' cannot exist together. ब्रह्मास्मीति च विद्ययं नैव कति याध्यते । सकामो बद्ध इत्येवं प्रमाणाभासजातया ||२२६ ।। शास्त्राद्लास्मि नान्योऽहमिति बुद्धिर्भवेढा। यदाऽयुक्ता तदैवं धीर्यथा देहात्मधीरिति ॥ २२७ ॥ As its witness. They are then all proved to be unreal. • Thou art That. + ·For one again who has rightly comprehended the meaning of the 223-229] *THOU ART THAT' 271 226, 227. That one is Brahnian is the right knowledge. It is not negated by the false conceptions that one is an agent, has desires and is bound arising from fallacious evidences. This (false) knowledge (1.e.. I am an agent), like the identification of the Self with the body, becomes unreasonable when the knowledge that one is Brahman and not other than It is firmly grasped according to (the teaching of the scriptures. सभयादभयं प्राप्तस्तदथं यतते च यः। स पुनः समयं गन्तुं स्वतन्त्रश्चेन गच्छति ॥ २२८ ॥ 228. A man who tries to remaja free from fear after going to a place devoid of it from one full of fear does not, if independent, go to a place of fear again. यथेपाचरणप्राप्तिः संन्यासादिविधौ कुतः। पदार्थाशानयुद्धस्य पाक्यार्थानुभवार्थिनः ॥ २२९ ॥ 229. How can there be the possibility of wrong conduct' on the part of one on whom renunciation etc.' are enjoined and who is awakened on knowing the implied meanings of the words and aspiring after the comprehension of the meaning of the sentence"? The idea, 'I am a map.' For objection see verses 12 and 16, chap. 18. n's Including the injunctions of hearing, reflecting and meditating The words, thou' and 'that.' is occupied with the attempt. Therefore wrong conduct is impossible on one's part as one's mind Bentence, wrong conduct is of course absolutely impossible. on the Self. Thou art That." 5 ·272 A TIIOUSAND TEACHINGS [CHAP. XVE अतः मर्यमिद सिद्ध यन्मागरमामिरीरितम् ॥ २३०॥ 230. Everything, therefore, that we said before, i substantiated. यो हि यस्माद्विरक्तः स्यामासी तस्मै प्रवर्तते। लोकत्रयाद्विरक्तत्यान्मुमुक्षुः फिमितीहते ॥ २३ 231. One does not try to attain anything in which one has lost interest. Why will a man seeking' liberation make any effort at all who has lost interest in all the three worlds ? क्षुधया पीव्यमानोऽपि न विष हात्तुमिच्छति । मिष्टानध्वस्ततृह जाननामूढस्तं जिघत्सति ॥ २३२ ।। 232. No one likes to eat poison even if pressed by hunger. So, no one who is not an idiot will knowingly wish to eat it when his hunger has been appeased by cating sweatmeats. वेदान्तवाक्यपुप्पेभ्यो ज्ञानामृतमधूत्तमम् । उजहारालिवद्यो नस्तस्मै सद्गुरवे नमः ॥ २३३ ॥ 233. I bow down to my Teacher, a knower of Brahmat, wbo collected for us the nectar of knowledge from the Vedantas like a bee collecting the best honey from flowers. Even one seeking liberation is free from desires and efforts: bow much more free is one who has obtained it ?

·अथात्ममनःसंवादप्रकरणम् ॥ १९ ॥ CHAPTER XIX A CONVERSATION BETWEEN THE SELF AND THE MIND मयुज्य तृष्णाज्यरनाशकारणं चिकित्सितं ज्ञानविराग- मेषजम् । न याति कामज्वरसन्निपातजा शरीरमालां शतयोगदुःखिताम् ॥१॥ 1. One does not meet with the distress caused by a series of hundreds of bodies, which has its origin in a swoon due to the fever of desires if one places oneself under the treatment in which medicines are Knowledge and dispassion, the causes of the destruction of the fever of desires (mentioned before), महंममेति त्वमनर्थमीइसे परार्थमिच्छन्ति तवान्य ईद्वितम्। न तेऽर्थयोधो न विमेऽस्ति चार्थिता ततश्च युक्तः शम पव से मनः ॥२॥ 2. Oh my mind, you indulge in vain ideas like 'me' and mine'. Your efforts, according to others,' are for *The Sinkhyas. 18 ·274 A THOUSAND TEACHINGS (CHAP. XIX one other than yourself. You have no consciousness of things and I have no desire of having anything. It is therefore, proper for you to remain quiet. यतो न चान्यः परमात्सनातनात्सदैव तृप्तोऽहमतो न मेऽर्थिता । सदैव सृप्तश्च न कामये हितं यतस्य चेतः प्रशमाय ते द्वितम् ॥३॥ 3. As I am no other than the Supreme Eternal One I am always contented and have no desires. Always contented I desire no welfare for myselr, but I wish your welfare. Try to make yourself quiet, Oh mind. पर्मिमालाभ्यतिवृत्त एव यः स एव चारमा जगतच नः . ध्रुतेः। प्रमाणतथापि मया प्रयेद्यते मुधैव तस्माय मनस्लयेहितम् ॥४॥ 4. One who is by nature beyond the sir continual waves" is, according to the cvidence of the Srutis, the Scil of us and the universe. This is what I know from other sources of knowledge also. Your efforts are, therefore, all in vain. त्ययि प्रशान्ने नदि चास्ति मैदधीयतो जगमोहमति मायया। ग्रहो हि मायाममयस्य कारण प्रहाशिमोरे, महिमालि कम्यचित् ॥५॥ Tbc Purusha, the Sell (according to the Sinkhyas). (1) Ilunger and Count, the properties of the vital force, U) i *60 (*) Saon, of the mind. (3) old age 101 (6) death of the body hCL.10.20.

·2-8) A CONVERSATION BETWEEN THE SELF AND HIIND 275 5. There is no idea of difference left, deluding people through wrong notions when you are merged'. For the cause of all wrong notions is the perception of (the reality of) difference. These wrong notions vanish as soon as one is free from this perception. न मेऽस्ति मोहस्तव चेष्टितेन हि प्रबुद्धतत्त्वस्त्यसितो धयिक्रियः। न पूर्वतत्त्वोत्तरमेदता हि नो वृथैव तस्माघ मनस्तवेहितम् ॥६॥ 6. I am not deluded by your efforts. For I have known the Truth and am free from all bondage and change I have no difference in the conditions preceding the knowledge of Truth and succeeding it. Your efforts. On mind, arc, therefore, useless. पतथ नित्योऽहमतो न चान्यथा विकारयोगे हि भद- नित्यता। सदा प्रभातोऽहमतो हि चायो विकल्पित चाप्यसदित्यवस्थितम् ॥७॥ 7. As I am eternal I am not otherwise. Transitoriness is due to the connection with changes. I am always self-effulgent and therefore without a second. It is ascertained that everything created by the mind) is non-existent. अमायरूपं त्यमसीह है मनो निरीक्ष्यमाणे न दियुतितो. ऽस्तिता। सतो हानाशादसतोऽप्यजन्मतो दर्य प घेतस्तव नास्तितप्यते ॥८॥ ta lmorant, en in deep sleep.

·276 A THOUSAND TEACHINGS CHAPE 8. Scrutinised through the seasoning that reality is neve destroyed and unreality never born, you have no (real existence. Yoa are, therefore, Oh my mind. non-existen in the Self. Having both birth and death you are accepted as non-existent. द्रष्टा च दृश्यं च तथा च दर्शनं भ्रमस्तु सर्वस्तय कल्पितो हि सः। दृशेध भिग्नं न हि दृश्यमीक्ष्यते स्थपन्ययोधेन तथा न भिद्यते ॥९॥ विकल्पना चापि तथाद्वया भवेदधस्तुयोगात्तदलातचक्रवत् । न शक्किमेदोऽस्ति यतो न चात्मनां ततोऽद्वयत्वं थुतितोऽचसीयते ॥१०॥ 9. 10. As everything-the seer, seeing and the seen-is a false notion superimposed by you and as ao object of perception is known to have an existence independent of that of the Self (the Self is one only). When this is so, the Self in the state of deep sleep does not differ from Itself when in waking (or dream). Unreal like the circular form of a burning torch, superimposition also'(has no existence independent of that of the non-dual Self. The oneness of the Self is ascertained from the Srutis as the Self has no division within Itself on account of different powers and as It is not different (in different bodies). ISee Bh. Gita, 2. 16. The non-dual Self only exists in deep sleep. See Br. U., 4. J. 32. .When it is moved round. 'Like the scer, seeing and the seen which are superimposed. .See Br.U.,4.3.23-30.

·existence or bon-existence on It. What exists prior to your Extinction. existent because there cannot be the superimposition of 3-13] A CONVERSATION BETWEEN THE SELF AND MIND 277 मियश्च मिन्ना यदि से हि चेतनाः क्षयस्तु तेषां परिमाण- योगतः। ध्रुवो भवेद्भेदवतां हि दृएतो जगत्क्षयश्चापि समस्तमोक्षतः ॥११॥ 11. If, according to you, souls were mutually different and so limited (by one another) they would meet with destruction as all such things are seen to come to an end. Again, all being liberated, the whole world would meet with न मेऽस्ति कश्चिन्न च सोऽस्मि कस्यचिद्यतोऽद्वयोऽहं न हि चास्ति कल्पितम् । अकल्पितश्चास्मि पुरा प्रसिद्धितो विकल्पनाया द्वयमेव कल्पितम् ॥ १२ ॥ 12. There is no one who belongs to me nor is there anyone to whom I belong as I am without a second. The (world which is) superimposed does not exist. My existence' being known to be anterior to superimposition, I am not Superimposed. It is duality only that is so. विकल्पना चाप्यभवे न विद्यते सदन्यदित्येवमतो न नास्तिता । यतः प्रवृत्ता तव चापि कल्पना पुरा प्रसिद्धेर्न च तद्विकल्पितम् ॥ १३॥ 13. The unbom Self' can never be regarded as non- । The Final substratum of all superimposition '' The Self, the substratum of all superimposition.

·278 A THOUSAND TEACHINGS [CHAP.XIC coming into (apparent) existence and on which you yourself are superimposed cannot Itself be superimposed. असवयं तेऽपि हि यद्यदीक्ष्यते न दृष्टमित्येव न चैव । नास्तिता। यतःप्रवृत्ता सदसद्विकल्पना विचारवद्वापि तथाद्वयं च सत् ॥१४॥ 14. The duality pervaded by you is unreal. That ItA not seen is no reason that the Self does not crist. That from which the wrong notions of existence and non-cuistence proceed' (must cxist). And just as a deliberation ends in a conclusion. so. (all things superimposed have a final substratum) in the really existing and non-dual Sell. सदभ्युपेतं भयतोपकल्पितं विचारहेतोर्यदितस्य नास्निता। विचारहानाथ तर्थय संस्थित न घेत्तदिए नितरां सदिप्यते ॥१५॥ - 15. In the duality. created by you and assumed by us to be real so that an investigation of the Truth might ke possible, were non-existent. Truth would remain unascer. tained owing to the investigation becoming impossible. The existence of a reality must be accepted as a matter of course iſ an unascertained nature of Truth is not desirable A vond "le, we wperunposed on le. See verso 16, chapur 16. • Non-dual tristetxe orach is common to all dun! phenomens be accepted as real. But ructuding one another, phenommend themet or aor Peruunt in their entence and aur, therefort, uorat sxe Santan's Corncoury oa Bh 0:11,2 16.

·14-18] A CONVERSATION BETWEEN THE SELF AND MIND 279 असत्समं चैव सदित्यपीति चेदनर्थवत्त्वान्नरङ्गतुल्यतः। अनर्थवत्त्वं त्वसति छकारणं न चैव चैव तस्मान विपर्ययेऽन्यथा ॥ १६ ॥ 16. (Objection). What is called real is, as a matter of fact, unreal like a human horn as it does not serve any purpose. (Reply). That a thing serves no purpose is no Teason why it should be unreal and that a thing serves some purpose is no reason, on the other hand, why it should be real. असिद्धतश्चापि विचारकारणावयं च तस्मात्प्रसूति च मायया। श्रुतेः स्मृतेश्चापि तथा हि युक्तितः प्रसिद्धय- तीत्थं न तु युज्यतेऽन्यथा ॥ १७ ॥ 17. Your inference is wrong (because reality serves some purpose) as It is the subject-matter of deliberation and also the source of all duality proceeding from It under the influence of Maya, according to the Srutis," the Smrius' and reason'. Thus it is reasonable (that the Self, though changeless, serves some purpose). Otherwise (i.e. as a matter of reality) it is not reasonable (that a thing, either permanent or momentary, serves any purposc). विकल्पनाच्चापि विधर्मकं श्रुतेः पुरा प्रसिद्धश्च विकल्प तोऽद्वयः। न चेति नेतीति यथा विकल्पितं निषिध्य- तेऽत्राप्यवशेषसिद्धये ॥१८॥ Io the Vedas. In the opposite case it becomes momentary according to the objector .5w.U.,4.10. • Bh. Gita,9.10. +Chh. U..6.1.4-6.

·278 A THOUSAND TEACHINGS [CHAP.XX coming into (apparent) existence and on which you yourself are superimposed cannot Itself be superimposed. असवयं तेऽपि हि यद्यदीक्ष्यते न दृष्टमित्येव न चैव नास्तिता। यतःप्रवृत्ता सदसद्विकल्पना विचारवद्वापि तथाद्वयं च सत् ॥१४॥ १ - 14. The duality pervaded by you is unreal. That It is not seen is no reason that the Self does not exist That from which the wrong notions of existence and non-existence proceed' (must erist). And just as a deliberation ends in a conclusion. so, (all things superimposed have a final substratum) in the really existing and non-dual Self. सदम्युपेतं भवतोपकल्पितं विचारहेतोर्यदि तस्य नास्तिता। विचारहानाथ तथय संस्थितं न घेत्तदिष्ट नितरां सदिप्यते ॥ १५॥ - -- 15. If the duality. created by you and assumed by us.to. be real so that an investigation of the Truth might be possible, were non-existent,' Truth would remain unaker lained owing to the investigation becoming impossible. The existence of a reality must be accepted as a matter of course if an un ascertained nature of Truth is not desirable Avoid. 'ic, are superimposed on ft. See verse 16, shapter 16. * Non-dual existence which is common to a dual phenomena must het sccepted as real. But excluding one another, phenomenu that et Bot sersistent la treir existence and se, therefore, unrral ** Saskara" Commeetary on BS. Gai, 2. 16.

·14-18] A CONVERSATION BETWEEN THE SELF AND MIND 279 असत्समं चैव सदित्यपीति चेदनर्थवत्त्वान्नरयङ्गतुल्यतः। अनर्थवत्वं त्यसति ह्यकारणं न चैव तस्मान विपर्ययेऽन्यथा ॥१६॥ 16. (Objection). What is called real' is, as a matter of fact. unreal like a human horn as it does not serve any purpose. (Reply). That a thing serves no purpose is no reason why it should be unreal and that a thing serves some purpose is no reason, on the other hand, why it should be real. असिद्धतश्चापि विचारकारणाद्वयं च तस्मात्प्रसूतिं च मायया । श्रुतेः स्मृतेश्चापि तथा हि युक्तितः प्रसिद्धध- तीत्थं न तु युज्यतेऽन्यथा ॥ १७ ॥ 17. Your inference is wrong (because reality serves some purpose) as It is the subject-matter of deliberation and also the source of all duality proceeding from It under the influence of Maya, according to the Srutis," the Smrits and reason'. Thus it is reasonable (that the Self, though changeless, serves some purpose). Otherwise (1.e., as a matter of reality) it is not reasonable (that a thing, either permanent or momentary, serves any purpose). विकल्पनाचापि विधर्मकं श्रुतेः पुरा प्रसिद्धेश्च विकल्प- तोऽद्वयः। न चेति नेतीति यथा विकल्पितं निषिध्य- तेऽत्राप्यवशेषसिद्धये ॥१८॥ In the Vedas. In the opposite case it becomes momentary according to the objector ISH.U.,4.10. - Bh. Giti,9.10. +Chh.u,61.4-6.

·B0 A THOUSAND TEACHINGS (CHAP. XIX 18. According to the Srutis! It is of a nature contrary to Lat of superimposition. This one is without a second as It also known to have an eternal existence even prior to all -perimposition. Unlike everything superimposed on It. hich is negated on the evidence of the Sruti.' 'Not this, et this'. It is not negated and, therefore, left over. अकल्पितेऽप्येवमजेऽद्वयेऽक्षरे विकल्पयन्तः सदसध जन्ममिः। स्यचित्तमायाप्रभयं च ते भयं जरां च मृत्यु ध नियान्ति संततम् ॥ १९ ॥ 19. Those who, owing to false notions in their own minds, perimpose the ideas of existence, non-cxistence, etc. on the If which is not Itself superimposed and is birthless, imperishe and without a second always meet with birth, old age d death as different kinds of beings. भवामयत्यं तु न घेदयस्थितिन चास्य चान्यस्थितिजन्म नान्यथा। मतो हमरयादसतय सरयतो म च क्रिया कारकमित्यतोऽप्यसम् ॥२०॥ 20. (Duality) can have no reality if both its birth and sence of birth are denied (owing to the possibility of atradictions). Again it cannot owe its origin' to another 8 either real or unreal. For in that case, (being the origin duality) reality would become unreal' and unreality real.' 5..U.619 Qubbed, non-qulised, agent, son-spent and so on. Seed.x.4.20d440. For malerial ausst tre changeable sad, Perefore, boreal.

·18-22] A CONVERSATION BETWEEN THE SELF AND MIND 281 Hence the nature of actions and their instruments also (cannot be ascertained). It is for these reasons that the Self is (ascertained to be) unborn. अकुर्वदिष्टं यदि पास्य कारकं न किंचिदन्यन्ननु नास्त्य- कारकम् । सतोऽविशेपादसतश्च सच्युती तुलान्त- योर्यद्वदनिश्चयान हि ॥ २१॥ 21. If the instruments in connection with the birth of duality be considered to be devoid of any action whatever there will be nothing (which will not be an instrument). (And if they are considered to have the power of action; they will not be instruments. (For they can be acting neither) in the state of reality nor of unreality as both these states are without any particulars (and will always produce effects or never produce any). Neither can they become astruments of the time of their deviation from their original states (of feality or unreality). For (in that case the distinction between lhe nature of the cause and that of the effect) cannot be ascertained like (the relation of cause and effect between the two ends (moving up and down) of the beam of a balance. ने चेत्स इष्टः सदसद्विपर्ययः कथं भवः स्यात्सदसद्यय. स्थिती। विभक्तमेतद्वयमप्यवस्थितं न जन्म तस्माञ्च hat fe filifera 1183.11 For a material cause cannot but have some existence; it cannot be • Regarding the production of duality you argue that reality or unreality may have the power of action when they deviate from the previous states (of reality or unreality) Nor can they be instruments after such deviation. For deviation itself being an effect requires something to produce it, that again some thing else and so on. There will thus be a regressus ad infinitwn. a roid.

·280 A THOUSAND TEACHINGS [CHIAP. XIX 18. According to the Srutis' It is of a nature contrary to that of superimposition. This one is without a second as It Es also known to have an eternal existence even prior to all superimposition. Unlike everything superimposed on It. which is negated on the evidence of the Sruti' 'Not this, aot this', It is not negated and, therefore, left over. अकल्पितेऽप्येवमजेऽद्धयेऽक्षरे विकल्पयन्तः सदसञ्च जन्मभिः। स्वचित्तमायाप्रभवं च ते भयं जांच मृत्यु ध नियान्ति संततम् ॥ १९ ॥ 19. Those who.owing to false notions in their own minds, uperimpose the ideas ofexistence, non-existence, etc.' on the Eelf which is not Itself superimposed and is birthless, imperish- _ble and without a second always meet with birth, old age od death as different kinds of beings. ----- भयामयत्वं तु न घेदयस्थितिन चास्य चान्यस्थितिजन्म मान्यथा। मतो घसरयादसतश्य सरयतो न च क्रिया कारकमित्यतोऽप्यजम् ॥ २० ॥ 20. (Duality) can have no reality if both its birth and bsence of birth are denied (owing to the possibility of atradictions). Again it cannot owe its origin to another zing either real or unreal. For in that case, (being the origin Eduality) reality would become unreal and unscality real." 150.0,6.19. • B.U.2.1.6. -Qualtied.com-qualised, agent, non-agent and so on. -See G.K.4.2221440. - For 11 caterial ads are changeabk ind, therefore, wel.

·iuself beiog an effect requires something to produce it, that again some thing else and so on. There will thus be a regressus ad infinitun, 281 18-22] A CONVERSATION BETWEEN THE SELF AND MIND Hence the nature of actions and their instruments also (cannot be ascertained). It is for these reasons that the Self is (ascertained to be) unborn. अकुर्वदिष्टं यदि वास्य कारकं न किंचिदन्यन्ननु भास्त्य- कारकम् । सतोऽविशेपादसतश्च सयुती तुलान्त- योर्यद्वदनिश्चयान्न हि ॥२१॥ 21. If the instruments in connection with the birth of duality be considered to be devoid of any action whatever there will be pothing (which will not be an instrument). (And if they are considered to have the power of action) they will not be instruments. (For they can be acting neither) in the state of reality nor of unreality as both these states arc without any particulars (and will always produce effects or never produce any). Neither can they become instruments at the time of their deviation from ther original states (of feality or unreality). For (in that case the distinction between the nature of the cause and that of the effect) cannot be ascertained like the relation of cause and effect between the two ends (moving up and down) of the beam of a balance. न चेत्स इष्टः सदसद्विपर्ययः कथं भवः स्यात्सदसद्यव. स्थिती। विभक्तमेतद्वयमप्यवस्थितं न जन्म तस्माञ्च मनो हि कस्यचित् ॥ २२ ॥ For a material cause caonot but have some existence; it canoat be * If you argue that reality or unreality may have the power of action then they deviate from the previous states (of reality or unreality) Nor can they be instruments after such deviation. For deviation a Foid.

·282 A TITIOUSAND TEACHINGS [CHAP. XL 22. If the reversal of reality and unreality is not desirable how can anything owe its origin to them which are of a fixed nature? For both of them stand without having any connection with each other. Nothing. thereforc, Oh my mind, is born.' अथाभ्युपेत्यापि भयं तच्छतो प्रयीमि नार्थस्तव चेष्टि तेन मे। न हानवृद्धी न यतः स्वतोऽसतो भयोऽन्यतो चा यदि वास्तिता तयोः ॥ २३ ॥ 23. Even by assuming the birth (of things), if you like so, I say your efforts serve me to purpose. For not existing in the self gain or loss cannot be there either uncaused or due to any cause. Even assuming that they exist (in the Self. it is a fact that your efforts are of no use ' to me) ध्रुवा ह्यनित्याश्च न चान्ययोगिनो मिथश्च कार्य न च तेषु युज्यते। अतो न कस्यापि हि किंचिदिप्यते स्वयं च तत्त्वं न निरुक्तिगोचरम् ॥ २५ ॥ . 24. Things either immutable or transitory cannot have any relation with other things or with themselves. Therefore it is not reasonable that they should have any effects. So nothing belongs to anything else. The Self itself is also not (directly) within the scope of words: 1G.K.4.4, 10, 28 and 46. In the previous versc a change of condition in reality and upreality was assumed. But as a matter of fact there is no such change. In the case of their existence your effort to produce them is futile. This is stated in answer to the objection that being an object of Vedic evidence the Self is related with the l'edas. See verses 29, 30 Chapter 18.

·22-27] A CONVERSATION BETWEEN THE SELF AND MIND 283 समं तु तस्मात्सततं विभातवद्द्वयाद्विमुक्तं सदसद्वि- कल्पितात् । निरीक्ष्य युक्त्या श्रुतितस्तु बुद्धिमानशेप- निर्वाणमुपैति दीपयत् ॥२५॥ 25. A wise man immediately meets with the complete Extinction of bondage like the (extinguishing of) a lamp when he knows through reasoning and the Srutis (the Self) which is the same in all conditions, always of the nature of self-effulgent Consciousness and free from duality fancied to be existing or non-existing. अवेद्यमेकं यदनन्यवेदिनां कुतार्किकाणां च सुवेद्यमन्यथा। निरीक्ष्य चेत्थं त्वगुणग्रहोऽगुणं न याति मोह प्रहदोष. मुक्तितः ॥ २६ ॥ 26. Knowing the One bereft of the gunas which is unknowable' according to those who know It to be not different from the Self and which is very well knowable' according to those fallaciously argumentative people who wrongly know It to be an object of knowledge a man, thus freed from the Gunas, becomes liberated from the bondage of false notions and is never deluded (again). अतोऽन्यथा न ग्रहनाश इप्यते विमोहबुद्धग्रह एय कारणम् । ग्रहोऽप्यहेतुस्त्वनलस्त्वनिन्धनो यथा प्रशान्तिं परमां तथा प्रजेत् ॥२७॥ 27. False notions cannot be negated in any way other than (thus knowing the Sell). It is these wrong notions 1K.U..2.3.

·A THOUSAND TEACHINGS [CHAP. XIX t are the causes of delusion. These notions, bereft of ir cause,' come to an absolute end, like fire bereft of fuel, en knowledge is achieved). चमथ्य वेदोदधितः समुद्धतं सुरैर्महाब्धेस्तु यथा महा- त्मभिः । तथाऽमृतं भानमिदं हि यैः पुरा नमो गुरुभ्यः परमीक्षितं च यैः ॥२८॥ इति श्रीमत्परमहंसपरिव्राजकाचार्यधीगोविन्दभगवत्पूज्य- शिष्यस्य श्रीशंकरभगवतः कृतिः सकल वेदोप- निपत्सारोपदेशसाहस्री समाप्ता 3. I bow down to the teachers, the great souls who ized the Supreme Truth and gathered from the ocean of Vedas this knowledge (described in the present book) gods who churned the great ocean in ancient time and -ered nectar. ere ends A Thousand Teachings, the substance of all the nishats written by the All-knowing Sankara, the Teacher wandering Paramahamsa,' the disciple of Govinda hy of adoration. . norance. man who has renounced worldly action and has the surest Tedge that he is pot different from Brahman and that the universe cal, wandering from place to place for the spiritual benefit -ple ·INDEX TO VERSES PART II PAGE 228 189 153 PAGE 280 अदृशिशिरूपेण 134 अदृश्योऽपि यथा राहु. 139 अदृष्टं द्रष्ट्रविज्ञातम् 281 अदष्टुव चान्धस्य 202 अध्यक्षः स्वयमस्त्येव 228 अध्यक्षस्य दृशे: कीटक् 124 अध्यक्षस्य पृथक्सिद्धी 123 अध्यक्षस्य समीपे तु 121 अध्यक्षस्य समीपे स्थान 105 अध्यक्षस्यापि सिद्धिः स्यात् 197 अध्यक्षेण कृता राष्टि. 163 अध्यक्षोऽहमिति शानम् अनवस्थान्तरत्वाच 243 अनादितो निर्गुणतः 272 अनित्या साऽविशुद्धति 283 अनुभूते: किमन्यस्मिन 79 अनेकजन्मान्तरसंचितेः 282 अन्यचन्सदहंग्राह अकल्पितेऽप्येवमजे अकार्यशेषमात्मानम् अकालत्वाददेशत्वात् अकुर्वदिरं यदि वा अकुर्वन्सर्वकृच्छुद्धः अक्रियत्वेऽपि तादात्म्यम् अचक्षुष्कादिशास्त्राच भचक्षुष्कादिशास्त्रोक्तम् सचधुवान दृष्टि अजोऽमरचव तथा अजोऽई चामरोऽमृत्युः अज्ञानं कल्पनामूलम् भज्ञानं तस्य मूलं स्यात् अज्ञासिष्पमिदं मां च अत: सर्वमिदं सिद्धम् भतोऽन्यथा न प्रहनाशः अत्यरेचयदित्युक्तः अयाभ्युपेत्यापि भवम् 246 242 250 238 226 237 250 251 174 106 123 246 178 236 ·286 A THOUSAND TEACHINGS PAGE 226 119 239 176 162 106 185 256 218 226 97 PAGE 196 अर्थी दु:सी च यः श्रोता 191 अलुप्मा त्वात्मनो दृष्टिः 231 अवगत्या हि संव्याप्तः 261 अवस्थान्तरमप्येवम् 257 अविकल्प तदस्त्येव 258 अविद्यया भावनया 232 अविद्याप्रभवं सर्वम् 225 अविद्यावद्धचक्षुष्ट्वान् 195 अविद्यामात्र एवानः 176 अविविच्योभय वक्ति 166 अविवेकात्पराभावम् 248 अवेद्यमेक यदनन्य- 168 अशनायादिनिर्मुक्तः 121 अशनायादिनिर्मुक्त्य 137 अशनायाद्यतिकान्तम् 151 अशन्दादित्वतो नास्य 189 असत्सम चंद सदिति 275 असदेतत्ततो युक्तम् 246 असदेतत्त्रयं तस्मात् 222 असवयं तेऽपि हि यत् 138 असमाधिन पश्यामि 124 असिद्धतथापि विचार- 141 अस्ति तावत्स्वयं नाम 113 अस्पर्शलाइदेहत्वात् 79 अस्पर्शवान मे स्मृतिः अन्यदृष्टिः शरीरस्यः अन्यदृष्टिस्त्वविद्या स्यात् अन्योन्यापेक्षया तेषाम् अन्वयव्यतिरेकाभ्याम् अन्वयव्यतिरेकोक्तिः पदार्थ अन्वयव्यतिरेकोक्तिस्तत् अन्वयव्यतिरेको हि अन्वयी प्राहकस्वेषाम् अपायोद्भतिहीनाभिः अपि निन्दोपपत्तेश्व अपेक्षा यदि भिन्नेऽपि अपोहो यदि मिन्नानाम् अप्रकाशो यथाऽऽदित्ये अप्राणस्य न कर्मास्ति अप्राणस्यामनस्कस्य अप्राप्येव निवर्तन्ते अवद्धचक्षुषो नास्ति अभावरूपं त्वमसि अभिन्नोऽपि हि बुद्धधात्मा अभियुक्तप्रसिद्धियेत् अमनस्तस्य का चिन्ता अमनस्कस्य शुद्धस्य अमूर्तमानि च कर्म अमृतं चाभयं नतम् अभूनल श्रुतं यस्मात् 283 265 235 132 189 279 183 183 278 138 279 167 253 122 ·INDEX TO VERSES 287 PAGE 203 163 152 194 170 181 149 180 मतोऽपि यया सर्शम् अहं कर्ता ममेदं स्यात् अहंसात्मनि न्यस्तम् अहंकारादिमन्तानः महात्यात्मनिर्भासः अइंकियाद्या हि सम- बइंच रिदमात्मोत्या अहं निर्मुक्त इत्येव यह परे द्रा विनि- अप्रत्ययबीज यत् अहं ब्रह्मास्मि कर्ता च अहं ब्रह्मास्मि सर्वोऽस्मि अह ममेति वमनर्थम् अहममेत्येपणयन- बई ममेको न तदन्यन् अहंशब्दस्य निष्ठा या अहमज्ञासिपं चेदम् अहमित्यात्मधीर्या च अहमेव च भूतेषु PAGE 254 आत्मप्रत्यायिका श्रेषा 77 आत्मबुद्धिमनश्चक्षुरालोका- 212 आत्मबुद्धिमनचक्षुविषया- 215 आत्मरूपविधे: कार्यम् 213 आत्मलाभ: परो लाभ: 140 आत्मलाभात्परो नान्यः 82 आत्मामेरिन्धना थुद्धिः 268 आत्मा ज्ञेयः परो ह्यात्मा 107 आत्मानं सर्वभूतस्थम् 86 आत्माभासस्तु तिवाच्यः 111 आत्माभासापरिज्ञानात् 125 आत्माभासाश्रयश्चात्मा 273 आत्माभासाश्रयाचवम् 139 आत्मभासो यथाइंकृत् 99 आत्मार्थत्वाच्च सर्वस्य 234 भात्मार्थोऽपि हि यो लाभ: 242 आत्मा ह्यात्मीय इत्येषः 136 आत्मैकः सर्वभूतेषु 199 आदर्शस्तु यदाभासः 200 भादर्शानुविधायित्वम् आदर्शो मुखसामान्यम् 132 आधारस्याप्यसत्त्वाच्च 211 आधिमेदाद्यथा भेदः 243 आपेषात्प्रतित्रुद्धस्थ 84 आभासस्तदभावश्च 137 220 219 218 217 213 170 191 133 145 237 अहमेव सदात्मज्ञः 224 223 165 241 आत्मज्ञस्यापि यस्य स्यात् आत्मनीह तथाध्यास: आत्मनो प्रहणे वापि मात्मनोज्यस्य चेद्धर्माः 112 229 ·288 A THOUSAND TEACHINGS PA आभासे परिणमयेत आभासो यत्र तव भारम्भस्य फलेते भालोक्स्यो घटो पदन 26 12 PAGE 238 एतावदपमृतत्वं न 213 एतेनात्मनात्मानः 87 एवं य नेतिनेत्यम् 250 एवं तालमसीस्यस्य एवं ताई न मोक्षोऽस्ति 11 एवं विज्ञताया 117 एवं शाषनुमानाभ्याम् 108 269 पंह निवनत 123 करणं कम कता" 237 का दुशमस्मीति 121 बाध्यत: गहामीति 106 गाभार 256 शंकासम् 178 का मियम 83 कर्मयनि-ग: पार " ममामात्र 268 मणि संगम 11 इतरेतरदेनुरव इति प्रणुनादयान तीदमुक्त परमा- ताज्यानुभवः अपि नियनम् र प्रतिनि: स्यात गमनम् पदम मानानि मर पर हरनम् कम्य वर्मनिरपत्र पत्र. 261 220 131 120 12 " kirl: मिरम् राम पर 101 mire 136 marh । मगइमम्मीन KAपित 191 पापा मगर 21 HRevray 150 ·INDEX TO VERSES 289 PAGE फूटस्पेऽपि फलं योग्यम् स्तकृत्यश्च सिद्धय 230 186 130 138 242 151 208 कृपणास्तेऽन्यथैवातः कृष्णलादौ प्रमाऽजन्म कृष्णायोलोहिताभासम् कृष्यादिवत्फलार्थत्वात् केवलां मनसो वृत्तिम् कोशादिव विनिष्कृष्टः क्रियोत्पत्तौ विनाशित्वम् क्षणवाच्योऽपि योऽय: स्यात् क्षणिकं हि तदत्ययम् क्षीरात् सर्पिर्ययोद्धत्य इधया पीयमानोऽपि 73 90 90 219 PAGE 236 वित्तं चेतनमित्येतत् 127 चित्त हादर्शवद्यस्मात् 200 चिन्मात्रज्योतिपा सर्वाः 261 चिन्मात्रज्योतिषो नित्यम् 229 चेतनस्त्वं कथं देहः 80 चेतनोऽचेतनो वापि 190 चेष्टितं च तथा मिथ्या 112 चैतन्यं सर्वगं सर्वम् 172 चैतन्यप्रतिबिम्बेन 248 चैतन्यभास्यताहमः 164 चतन्याभासता बुद्धेः 197 272 छायाक्रान्ते निषेधोऽयम् छित्वा त्यतन हस्तेन 147 जनिमज्ज्ञान विज्ञेयम् 138 उन्ममृत्युप्रवाहेषु 171 जाग्रतश्च यथा भेदः आयत्स्वप्नौ तयोबोजम् 141 जातिकर्मादिमत्वाद्धि 158 जात्यादीन्संपरित्यज्य जिघत्सा वा पिपासा वा 190 जीवश्चत्परमात्मानम् 160 98 ज्ञातता स्वात्मलाभो वा 217 92 समिकरसा ज्ञप्तिः गन्तव्यं च तथा नव गुणानां समभावस्य 102 156 184 घटादिरूपं यदि ते घ्राणादीनि तदर्थाथ 163 213 145 122 200 चक्षुर्युका धियो वृत्तिः चक्षुर्वन् कर्मकर्तृत्वम् चितिस्वरूपे स्वत एवं 245 19 ·290 A THOUSAND TEACHINGS PAGE 254 181 267 224 80 ज्ञाताध्यन्नोऽपि तारमः शानु तिहि नित्योक्ता सातुसेयः परो ह्यात्मा शतिधारमा सदा प्रायः सातवाहमविलेयः ज्ञान ज्ञेयं तया ज्ञाता ज्ञानज्ञेयादिवादेऽतः ज्ञानयनायनेकलम् ज्ञानेनैव विशेपन्चात् ज्ञानेकार्थपरत्वात्तम् शेकदेशो विकारो वा ज्योतिषो द्योतकत्वेऽपि 210 263 176. 270 219 PAGE 156 तदानुदश्यते दुःसम् 102 तदेव त्रिधा झेयम् 133 तद्विनानाय युक्त्यादि 93 तस्माजाभासबुद्धीनाम् 119 तस्मात्त्यक्तेन इस्तेन 204 तस्मादज्ञानहानाय 245 तस्मादनुभवाव 161 तस्नादाद्यन्तमध्येषु 173 तस्मातान्तिरतोऽन्या हि 182 तस्माद्वाक्यार्थविज्ञानात् 215 तस्मानीलं तथा पीतम् 161 तस्यैवाशत्वमिष्टं चेत् तापान्तवादनित्यत्वात् 117 तुल्यकालसमुद्भूता- 262 त्वं कुरु त्वं तदेवेति 258 त्वंपदार्थविवेकाय 262 त्वंसतोस्तुल्यनीडलात् 150 समर्थ प्रत्यगात्मानम् 258 त्वमित्यध्यक्षनिष्टश्चन् 76 त्वयि प्रशान्ते न हि व 122 173 दक्षिणाक्षिप्रधानेषु 169 दग्धदमुष्णः सत्तायाम् 229 ददतथात्मनो ज्ञानम् 230 दशमस्त्वमसीत्येवं तत् 194 166 116 269 254 270 तं च मूढं च यद्यन्यम् तच्छब्दः प्रत्यगात्मार्थः तत्वमस्यादिवाक्येषु तलमोस्तुल्यनीडार्थम् तत्रैवं सति बुद्धिर्शः तत्रैवं सम्भवत्यय तथा ध्रुवफला विद्या तथान्येन्द्रिययुक्ता याः तथान्येषां च भिलत्वात् तयाऽविक्रियरूपत्वात् तयेव चेतनाभासम् तदप्यस्त्विति चेत्तन 227 274 149 156 204 256 ·291 INDEX TO VERSES PAGE 116 223 276 144 227 134 214 111 201 74 130 दशमस्त्वमसीत्येवं वाक्यम् दशमस्य नवात्मत्व- दशाहाशौचकार्याणाम् दाहच्छेदविनाशेषु दुःखो स्यादुःख्यहमानात दुःख्यस्मीति सति ज्ञाने इशिरूपे सदानित्ये इशिरेवानुभूयेत रशिस्तु शुद्धोऽहम् दृशिस्वरूप गगन- रशिस्वरूपेण हि शेच्छाया यदारुढा रयत्वादद्दमित्येषः एं चापि यथारूप जागरितं विद्यात् र हित्वा स्मृति तस्मिन् एपश्चप्ररोहः स्यात् शिः भ्रनिर्मतितिः यि पृष्टिः श्रुतितिः प्राबध निमील्याप देहलिहात्मना कार्याः देहात्मज्ञानवम्ज्ञानम् देहात्मवुश्यपेक्षत्वान देहयारम्भसामर्थात् ধৰিহাৰ PAGE 255 देहाभिमानिनो दुःखम् 116 देहेऽहंप्रत्ययो यद्वन् 193 श्या च दृश्यं च तथा 252 द्रष्टुश्चान्यद्भवेदृश्यम् 160 द्रष्टादयत्वसम्बन्ध. 259 दृष्ट श्रोतृ तथा मन्त्र 17 द्वयोरेवेति चेतन 265 104 धर्माधर्मफलोगः 104 धर्माधर्मविनिर्मुलम् 140 धर्माधौ ततोऽज्ञस्य 117 धीरेवार्थस्वरूपा हि 147 घ्यायतीत्यविकारित्वम् 183 वा ह्यनित्याश्च न च 187 152 न कश्चिच्चेष्यते धर्मः 86 न चास्ति शन्दादिः 135 न चेत्स इर: सदसन् 195 न चेद्यः प्रसूयेन 196 न ततोऽमृतताशस्ति 113 न तस्यवान्यतोऽपेक्षा 87 न दशेरविकारित्वाद 119 न लिप्यते इष्टः 87 ननु कर्म तथा नित्यम् 78 ननु वफला विधा 190 282 247 139 281 79 113 154 218 148 75 76 ·292 A THOUSAND TEACHINGS PAGE 111 198 156 205 260 121 163 208 202 255 209 मन्च रशिसंक्रान्तिः न प्रकाश्य ययोष्णत्वम् न प्रियाप्रिय इत्युक्तः न या मध्यतो वान्तः ने युद्धरवबोधोऽस्ति न बुद्धेवुद्धिवाच्यत्वम् न मेऽस्ति कश्चिन च सः न मेऽस्ति मोहस्तव न मे देयं न चादेयम् न येषामेक एवात्मा नवबुद्धधपहाराद्धि न सञ्चाहं न चासश्च न स्मरत्यात्मनो ह्यात्मा न स्वयं स्वस्य नान्यश्च न हस्ती न तदारुतः न हि दीपान्तरापेक्षा नहि सिद्धस्य कर्तव्यम् न होह लाभोऽभ्यधिकोऽस्ति न ह्यजात्यादिमान् कश्चित् नात्माभासत्वसिद्धिश्चेत् नाद्राक्षमहमित्यस्मिन् नानयोर्याश्रयत्वं च नान्यदन्यद्भवेद्यस्मान् नान्येन ज्योतिषा कार्यम् नाप्यतो भावशब्देन PAGE 229 नामउत्पादयो यत् 172 नामस्पक्रियान्योन्यः 144 नामादिभ्यः परे भूग्नि 199 नहोराते यया स्य 220 नित्यमुक्त: सदेवास्नि 221 नित्यमुतत्वविज्ञानम् 277 नित्यनुकस्य शुद्धस्य 275 निमीलोन्मीलने स्थाने 127 नियोगोऽप्रतिपनत्वात् 221 निर्गुणं निष्कियं नित्यम् 256 निर्दुःसपाचिना योगात् 125 निर्दुःखोप्तीतदेहेषु 133 निर्दुःखो निष्क्रियोऽकामः 203 निवृत्ता सा कथं भूयः 188 निश्चयार्या भवेद्बुद्धिः 191 नेतिनेतीति देहादीन् 266 नेतिनेत्यादिशास्त्रेभ्यः 179 नैककारकसाध्यत्वात् 213 नैतदेवं रहस्यानाम् 238 नेतद्देयमशान्ताय 233 नैवं स्वप्ने पृथक्सिद्धेः 220 नौस्थस्य प्रातिलोम्येन 143 154 पदवाक्यप्रमाणन:: 221 परलोकभयं यस्य 267 78 159 78 199 80 210 204 239 90 180 .136 ·293 INDEX TO VERSES PAGE 205 273 178 136 222 192 196 211 243 144 99 परस्य देहे न यया परगस्तु यथा नया: पार्थिवः कठिनो धातुः पुत्रदुःखं यथाध्यत्तम् पूर्व स्यात् प्रत्ययम्याप्तिः पूर्वदेहपरित्यागे पूर्वबुद्धिमवाधित्वा पूर्वोकं यत्तमोबीजम् पृटमाकाशित वाच्यम् प्रकाशस्थं यथा देहम् प्रकृतिप्रत्ययाओं यौ प्रमाप्राणानुकार्यात्मा प्रतिबन्धविहीनत्वात् प्रतिलोममिदं सर्वम् प्रतिषिद्ध रगंशोज्ञः प्रतिद्धमाश्यत्वात् प्रत्यक्षमनुमानं वा प्रत्यक्षादीनि वाधेरन् प्रत्यगात्मन आत्मत्वम् प्रत्ययी प्रत्ययश्चैव प्रत्यवायस्तु तस्यैव प्रपन ग्रहणं सिद्धिः प्रधानस्य च पाराय॑म् PAGE 179 प्रमभ्य वनोपमयुक्ति- 132 प्रयुज्य तृष्णाज्वरनाश- 158 प्रशान्तचित्ताय जिते- 210 प्रसन्न विमले व्योनि 251 प्रसिद्धि ढलोकस्य 192 प्रागेवैतद्विधेः कर्म 83 प्राणायेवं त्रिकं हित्वा 197 प्राप्तयेत्प्रतिषिध्येत 268 प्रामाण्येऽपि स्मृतेः शैध्यात् 115 220 फलान्तं चानुभूतं यत् 137 फले च हेतौ च जनः 235 232 बन्धं मोक्षं च सर्व यतः 118 बाध्यते प्रत्ययेनेह 82 बाह्याकारत्वतो ज्ञप्तः 249 बिलात्सर्पस्य निर्याणे 259 बीजं चैकं यथा भिन्नम् 260 बुद्धिस्यश्चलतीवात्मा 236 बुद्धीनां विषयो दुःखम् 80 बुद्धेः कर्तृत्वमध्यस्य 241 बुद्धस्तु प्रत्ययास्तस्मात् 171 बुद्धौ चेत्ततकृतः कश्चित् 142 वुद्धौ दृदयं भवेद्बुद्धौ 261 बुद्धर्यान्याहुरेतानि 202 252 165 155 188 89 264 223 224 238 96 प्रबोधस्पं मनसः प्रबोधेन यथा स्वानम् 158 ·294 A THOUSAND TEACHINGS .... PAGE 187 150 110 126 193 PAGE बुद्धयादीनामनात्मत्वम् 131 मनसथेन्द्रियाणां च बुद्धयादी सत्युपाधौ च 136 मनोबुद्धीन्दियाणां माः बुद्ध्यारूढं सदा सर्व दृश्यते 95 मनोवृत्तं मनचैव युद्धपास्टं सदा सर्व साहचा 231 ममात्मा स्वत आत्मेति युभुत्सोर्यदि चान्यत्र 85 ममाहं चेत्यतोऽविद्या बोधस्यात्मस्वरूपत्वान् 175 ममाहारयाः बोधात्मज्योतिषा दीक्षा 175 ममाहमित्येतदपोध बौदस्तु प्रत्ययरेवम् 224 ममेदं यमप्येतत् ब्रह्मा दाशरथेद्वत् 233 ममेदै प्रत्ययौ शेयो प्रमाथा: स्थावरान्ता ये 101 ममेदमित्यं च तथा बमास्मीति च विद्ययम् 270 महाराजादयो सोत्रः माधुर्यादि। यत्कार्यम् भवाभवत्र तुन चेन् 280 मानसेतु हे म्यक्तः मानोरियं यथा पौण्यम् 190 मानस्यतदन्यस्य मारपसायथा भानीः 199 मायादस्तिनमान भिक्षामटन्यथा सो 129 मिय मिना यदि भियतहरयप्रन्धिः 157 मिथ्याध्यामनिधधम् भूतदोष: गदाध्ययम् 101 मुखादन्यो मुखाभासः भूनियन फिया मेर 247 मुमेन प्यादेशात्य: मेशामाबेश्यमावस्य 28 माया मा इरदेषम् मेटनेशनपा चर: 126 मत्र यो सपोराः मूलगिनं पथा प्रम् মানব 102 मध्यगानु पापत 96 मोशनमा मान्य: मभूटर 125 मीनबन्दी याय 134 157 231 231 107 112 217 149 122 108 271 85 213 211 89 129 167 16 16" मगौरव पात् ·295 INDEX TO VERSES PAGE 147 198 139 122 111 93 173 184 184 205 य आत्मा नेतिनेतीति यतश्च नित्योऽहमतः यतो न चान्यः परमात् यतोऽभूत्वा भवेद्यच पन्चामस्तत्कनुभूत्वा यत्र यस्यावभासस्तु पत्स्यस्तापो रहे ययात्मबुद्धिचाराणाम् यथानुभयते तृप्तिः स्पान्यत्वेऽपि तादात्म्यम् यथा विद्या तथा कर्म यथा विशुद्ध गगनम् यथा सवान्तर व्योम यथा ह्यन्यशरीरेषु यशाचरणप्राप्तिः पयोकं ब्रह्म यो वेद पदद्वयं शानमतीव या नित्येषु वाक्येषु बदाभासेन संव्याप्तः पदायं कल्पयेद्दम् यहादरात्मत्वम् यदेव दयते लोके पदर्मा यः पदार्थो न यव नान्यस्यास्ते यावीशुसम्पात- PAGE 131 यन्मनास्तन्मयोऽन्यत्वे 275 यस्माद्भीताः प्रवर्तन्ते 274 यस्मिन्देवाश्च वेदाथ 155 या तु स्यान्मानसी वृतिः 193 या माहारजनाद्यास्ता: 223 यावान्स्यादिदमंशो यः 118 युगपत्समवेतत्वम् 95 येन वेत्ति स वेदः स्यात् 263 येन स्वप्रगतो वक्ति 135 येनात्मना विलीयन्ते 76 येनाधिगम्यतेऽभावः 141 यो वेदालसदृष्टित्वम् 120 योऽदर्तारमात्मानम् 146 यो हि यस्माद्विरक्त: स्यात् 271 157 रज्जुसर्यो यथा रज्ज्चा 107 रहस्यं सर्ववेदानाम् 257 रागद्वेषक्षयाभावे 240. राजदत्साक्षिमात्रत्वान् 183 राहोः प्रागेव वस्तुन्वम् 221 रूपवत्वादसत्वान 115 रूपसंस्कारतुल्याधी- 161 रूपस्मृत्यन्धारार्थाः 225 रूपादीनां यथान्य: स्यात् 180 वाक्यार्थप्रत्ययी दिर 167 118 135 272 218 203 75 202 216 102 146 152 219 209 ·। PAGE 78 मेर 152 254 168 NowNT 92 171 251 192 150 272 127 154 तर Aवदन: शक्यम् विचास्नात्स्वमात्मानम् विकात्मधिया दु:खम् 100 विदिद्यात एवास्य 16s विशेषणमिदं सर्वम् 18: विशेषो मुक्तवद्धानाम् 101 विषयग्रहणं यस्य 146 विग्यत्वं विकारित्वम् 277 विषया वामना बापि 279 वेदान्तवाक्यपुष्पेभ्यः 276 वेदार्थो निश्चितो होपः 168 व्यकिः स्यादप्रकाशस्य 96 व्यजकत्वं तदेवास्याः 124 व्यञकस्तु यथालोकः 118 व्यजको वा यथालोकः 117 व्यवधानाद्धि पारोक्ष्यम् 156 व्यस्तं नाहं समस्तं वा 204 व्यापकं सर्वतो व्योम 77, व्याप्नुमिष्टं च यत्कर्तुः 186 व्योमवन्सर्वभूतस्यः 75 प्रगन्नाथ्योरभावेन 252 284 शक्त्यलोपात्मधुमेशः 98 शब्दादीनामभावश्च 198 शन्दाद्वानुमिवाति 130 159 130 191 . 148 151 तस्मान्मे परी हिता संघ विज्ञाता.. विसरिताभ्यो तत् वारिता: स्मो यः रिसप्रतिकूलं हि मिलने धुतिप्रोके विज्ञानहानाय 110 146 पिसेऽसदन्तं स्यात् विध्य वैदोदधित: 191 124 24 ·297 INDEX TO VERSES PAGE 169 99 213 211 219 267 207 195 161 250 नन्दानामयथार्थत्वे उदेनर प्रमाणेन करतुदीन्द्रियदुःख- शरीरवुद्धयोर्यदि च चरेिन्द्रियमंधाते चन्तं प्रानं तया मुक्तम अन्तधायनसिद्धत्वान् शरीरादि तपः कुर्यात् सगरा पृथिवी तावत् शप.माण्यतो ज्ञेया शवयुक्तिविहीनत्वात अनम्यानतिशयत्वात् अब्राह्मास्मि नान्योऽहम् शिरोदु सादिनामानम न्यतापि न युकं व पदभती पुरस्कृत्य धनमायण चेन स्यात् धुतानुमानजन्मानी धुनेः स्वात्मनि नाशा धोनु स्यादुपदेशचन् श्रोतृयोतव्ययोभैद 155 197 PAGE 222 संयोगस्याप्यनित्यत्वात् 241 सबादमेतं यदि चिन्तयेत् 105 संसारिणां कथा वास्ताम् 110 संसारो बस इत्येक: 160 उंचारो वस्तुसंस्तेषाम 194 सकामः सक्रियोऽसिद्धः 166 सकृदुक्तं न गृहाति 186 स गुरुम्तारयेद्युक्तम् 100 सङ्कल्पाभ्यवसायौ नु 206 स चोक्तस्तन्निमत्वं प्राक् 177 सत्तामात्रे प्रकाशस्य 199 मन्यं जानमनन्तंच 270 सत्यमेवमनात्मार्थ- 160 सद-युपेतं भवतोपकल्पितम् 162 सदसत्सदसच्चेति 176 सदसीति फलं चोक्ता 234 सदस्मीति च विज्ञानम् 208 सदस्मीति धियोऽभाव 269 सदस्मीति प्रमाणोत्था 237 सदा व भूतेषु ममः 265 सदाच भूतेषु समोऽस्मि सदेपनिपूर्वस्य 271 सदेव त्वमसीत्युक्त सदेवेत्यादिवाक्येन्यः 118 समई क्रोमीति 261 278 167 209 208 230 206 106 98 81 पानिमालाभ्यतिन. 207 261 206 संघोम्मि भूतानाम ·298 A THOUSAND TEACINTYGS PAGE PAGE 266 266 174 105 108 187 100 175 201 265 211 मन्निधौ सर्वदा तस्व मबाह्याभ्यन्तरे शुद्ध गबान्धाभ्यन्तरोऽजीर्णः यभयादभयं प्राप्तः समं तु तस्मात्सततम् समस्तं सर्वग शान्तम् ममाधिर्वाऽसमाधि समापय्य किया: सर्वाः समाप्तेस्तहि दुःखस्य सम्बन्धग्रहणं शास्त्रात् सम्बन्धानुपपत्तेश्व मम्भाव्यो गोचरे शब्दः सम्यक्संशयमिय्योक्का सर्वज्ञोऽप्यत एव स्यात् मर्वप्रत्ययसाक्षित्वात् सर्वप्रत्ययसाक्षी ज्ञः सर्वमात्मेति वाक्याथै सर्वमूर्तिवियुक्तं यत् सर्वस्यात्माइमेवेति मषां मनसा वृत्तम् माक्षाद्देव: म विज्ञेयः मादित्यं हि जगत्प्राणः सिद्धादेवाहमित्यस्मात् सिद्धिः स्यात्म्यात्मलाभश्चत् मिः दु:खिन्व इष्टं स्यात् 212 सिद्धा मोक्षामिन्येतत् 131 सिद्धो मोक्षोऽइमित्येव 192 मुखादात्मधर्मवम् 271 सुयुप्तजाग्रत्स्वरत: 283 मुपुतवजाग्रति यः 133 मुपुष्याख्यं तमोजानम् 125 मूक्ष्मताव्यापिते ज्ञेये 73 मुस्मैकागोचरेभ्यश्च 260 सेतुं सर्वव्यवस्थानाम् 228 सेत्स्यतीत्येव वेत्तत्स्यात् 172 सोऽध्यासो नेतिनेतीति 211 सोपाधिश्चवमात्मोक्तः 240 स्थानावच्छेदष्टिः स्यान् 150 स्थावर जंगम चव 117 स्थितो दोपो यथायन: 15] स्पष्टत्वं कर्मकवादः 270 स्मरतो दृदयते दृष्टम् 126 स्यान्मालाऽपरिहार्यातु 200 स्वपः सत्यो यथाऽऽयोधात् 109 सपस्मृत्योघंटादेहि 189 स्वमेतद्वयबोधे यः 132 स्वग्ने दुःख्यहमध्यासम् 206 खभावशुद्ध गगने 243 सयंग्योतिन हि प्रः 253 स्वयंलब्यस्वभावत्वात् 151 164 13. 159 215 113 171 110 129 185 260 112 233 181

·INDEX TO VERSES
299
PAGE
PAGL
165
255
पर्यवेधलायर्यायः
मयमेवमाम्यन्त
मापं सामनो मानम्
सम्पबागम्य
स्वम्पत्यानिमिनचात्
स्वाध्यापनाभ्याम्
गलगावधिनांशः
मसानिमनीव
261 स्वाकारान्यावमाम च
225 स्वात्मधुरिमपेक्ष्यामी
223 मस्य मानहाणेन
169
169 इन्त तहिन मुख्यार्थ.
153 हित्वा जत्यादिसम्बन्धान
217 रयन्ते दुहवीथीति,
A went on
222
201
119

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