उपदेशसाहस्री (आदि शङ्कराचार्य - गद्य व पद्य भाग)

पद्यबन्धः द्वितीयो भागः
Part II (Metrical)
उपोद्घातप्रकरणम् ॥ १ ॥
CHAPTER I
INTRODUCTION
चैतन्यं सर्वगं सर्वं सर्वभूतगुहाशयम् ।
यत्सर्वविषयातीतं तस्मै सर्वविदे नमः ॥ १ ॥

1. I bow down to that all-knowing ¹ One which is
   pure Consciousness, all-pervading, ² all, ³ residing in the
   hearts ⁴ of all beings and beyond all objects ⁵ of know-
   ledge.
   समापय्य क्रियाः सर्वा दाराग्न्याधानपूर्विकाः ।
   ब्रह्मविद्यामथेदानीं वक्तुं वेदः प्रचक्रमे ॥ २ ॥
   ¹ Brahman, the all comprehensive Principle. It, like the sun,
   illumines everything without being an agent.
   ² Just as a rope pervades the snake in a rope-snake.
   ³ Because It is the material cause of everything.
   ⁴ The Sanskrit word literally means a cave. Here it stands for
   the intellect of which the Self is the witness.
   ⁵ Primeval Ignorance and all its modifications.

80 A THOUSAND TEACHINGS [CHAP. I
2. Now¹ then² the Vedas begin to describe the
knowledge of Brahman after dealing with all actions³
preceded by marriage and the installation of sacred
fire.⁴
कर्माणि देहयोगार्थं देहयोगे प्रियाप्रिये ।
ध्रुवे स्यातां ततो रागो द्वेषश्चैव ततः क्रियाः ॥ ३ ॥
धर्माधर्मौ ततोऽज्ञस्य देहयोगस्तथा पुनः ।
एवं नित्यप्रवृत्तोऽयं संसारश्चक्रवद्धृशम् ॥ ४ ॥
3, 4. Actions, (both enjoined and prohibited), bring
about one’s connection with the body ; when the con-
nection with the body has taken place pleasure⁵ and
pain⁵ most surely follow ; thence come attraction and
repulsion, from them actions⁶ follow again, as the results
of which merit and demerit appertain to an ignorant⁷
man, which again are similarly followed by the con-
nection with the body. This transmigratory existence
is thus going on continually for ever like a wheel.
अज्ञानं तस्य मूलं स्यादिति तद्धानमिष्यते ।
ब्रह्मविद्यात आरब्धा ततो निःश्रेयसं भवेत् ॥ ५ ॥
¹ In the knowledge portion of the Vedas (for the benefit of seekers
after liberation).
² After one has acquired the qualifications such as, self-control
etc., in order to be able to gain the knowledge of Brahman.
³ Both enjoined and prohibited.
⁴ Sacred fire is established at the time of marriage. It burns
continuously throughout one’s life and with it one’s body is burnt
at death.
⁵ The effects of merit and demerit. The Bliss of Brahman
is not such an effect.
⁶ All efforts of the body, mind and speech. ⁷ One who was
not got the knowledge of Brahman.

2-8] INTRODUCTION 81
5. The cessation¹ of Ignorance² is desirable as
it is the root of this transmigratory existence. Hence
a delineation of the knowledge of Brahman through
which comes liberation (from Ignorance) is com-
menced.³
विद्यैवाज्ञानहानाय न कर्माप्रतिकूलतः ।
नाज्ञानस्याप्रहाणे हि रागद्वेषक्षयो भवेत् ॥ ६ ॥
रागद्वेषक्षयाभावे कर्म दोषोद्भवं ध्रुवम् ।
तस्मान्निःश्रेयसार्थाय विद्यैवात्र विधीयते ॥ ७ ॥
6, 7. Not being incompatible with Ignorance actions
do not destroy it; it is knowledge alone that does it.
Ignorance not being destroyed, the destruction of desire
and aversion is not possible. Actions⁴ caused by impuri-
ties⁵ are sure to follow in case desire and aversion
are not removed. Knowledge alone, therefore, is taught
here⁶ so that liberation (from Ignorance) may be accom-
plished.
ननु कर्म तथा नित्यं कर्तव्यं जीवने सति ।
विद्यायाः सहकारित्वं मोक्षं प्रति हि तद् व्रजेत् ॥ ८ ॥
8. (Objection) Obligatory duties should be performed
(along with the practice of knowledge) as long as life
lasts,⁷ because these duties co-operate with Knowledge
in producing liberation.⁸
¹ Just as a snake ceases to exist immediately on one's having the
knowledge of the rope in a rope-snake. ² Primeval Ignorance veil-
ing Brahman. ³ In the Upanishats. ⁴ Efforts of the body, the
mind and speech. ⁵ Desire, aversion and delusion. ⁶ In the
Upanishats. ⁷ Îsh. U., 2. ⁸ Objection, verses 8—11 (line 1).
6

82 A THOUSAND TEACHINGS [CHAP. I
यथा विद्या तथा कर्म चोदितत्वाविशेषतः ।
प्रत्यवायस्मृतेश्चैव कार्यं कर्म मुमुक्षुभिः ॥ ९ ॥
9. As they are equally enjoined¹ obligatory duties
and knowledge (should be practised together). They
should be undertaken by those who aspire after libera-
tion because Smritis² speak of sins³ also (arising out of
the omission of those actions).
ननु ध्रुवफला विद्या नान्यत्किंचिदपेक्षते ।
नाग्निष्टोमो यथैवान्यद् ध्रुवकार्योऽप्यपेक्षते ॥ १० ॥
तथा ध्रुवफला विद्या कर्म नित्यमपेक्षते ।
इत्येवं केचिदिच्छन्ति न कर्म प्रतिकूलतः ॥ ११ ॥
10, 11 (first line). You may say "Followed by a
sure result⁴ Knowledge does not depend⁵ on anything
else." But it is not so. Just as Agnishtoma,⁶ though
followed by an unfailing result,⁷ depends on things⁸
other than itself ; so, knowledge, though bringing about
a sure result, must depend⁵ on obligatory duties.
11 (last line). (Reply). Some people hold this
view. (We say :) No. As it is incompatible with actions
Knowledge does not depend⁹ on them (in producing
its result).¹⁰
¹ Îsh. U., 11. ² The whole body of the sacred tradition or what
is remembered by human Teachers. ³ See Manu Samhitâ,
11, 44. ⁴ Liberation. ⁵ In order to produce liberation. ⁶ The
name of a particular Vedic sacrifice. ⁷ Higher regions, where
there is pleasure higher than in this world. ⁸ Accessories such
as, chanting of certain Vedic hymns, reading of certain verses and
the knowledge of certain gods. ⁹ Though it depends on actions
for its own birth. ¹⁰ Liberation.

9-14] INTRODUCTION 83
विद्यायाः प्रतिकूलं हि कर्म स्यात्साभिमानतः ।
निर्विकारात्मबुद्धिश्च विद्येतीह प्रकीर्तिता ॥ १२ ॥
12. Accompanied by egoism$^1$ actions are in-
compatible with Knowledge. For it is well-known here
(in the Vedântas)$^2$ that Knowledge is the consciousness
that the Self is changeless.$^3$
अहं कर्ता ममेदं स्यादिति कर्म प्रवर्तते ।
वस्त्वधीना भवेद्विद्या कर्तृधीनो 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.
कारकाण्युपमृद्नाति विद्या बुद्धिमिवोषरे ।
इति तत्सत्यमादाय कर्म कर्तुं व्यवस्यति ॥ १४ ॥
14. The Knowledge (of one's own real nature)
destroys the ideas of doership etc.$^4$ (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$^5$ them as true and perform
actions ?
$^1$ E.g., ' I am a Brâhmaṇa ' etc. $^2$ Literally, the final portions of
the Vedas. $^3$ I.e., Brahman Itself. So, a man of Knowledge can
have nothing to do with agency of actions.
$^4$ All the grammatical cases are meant.
$^5$ For without accepting them as true actions are not possible.

84 A THOUSAND TEACHINGS [CHAP. I
विरुद्धत्वादतः शक्यं कर्म कर्तुं न विद्यया ।
सहैव विदुषा तस्मात्कर्म हेयं मुमुक्षुणा ॥ १५ ॥
15. It is, therefore, not possible on the part of a
man of Knowledge to have Knowledge and perform an
action at the same time as they are incompatible with
each other. So, one who aspires after liberation should
renounce actions.¹
देहाद्यैरविशेषेण देहिनो ग्रहणं निजम् ।
प्राणिनां तदविद्योत्थं तावत्कर्मविधिर्भवेत् ॥ १६ ॥
16. The natural² conviction on the part of the people
that the Self is not different from the body etc.³ arises
through Ignorance. The Vedic injunctions (and prohibi-
tions) are authoritative as long as it prevails.
नेतिनेतीति देहादीनपोह्यात्मावशेषितः ।
अविशेषात्मबोधार्थं तेनाविद्या निवर्तिता ॥ १७ ॥
17. The Self is left over by negating the body etc.
by the Sruti,⁴ 'Not this, not this,' so that one may have
the Knowledge of the Self which is devoid of all attri-
butes. Ignorance is brought to an end by this
Knowledge.
निवृत्ता सा कथं भूयः प्रसूयेत प्रमाणतः ।
असत्येवाविशेषेऽपि प्रत्यगात्मनि केवले ॥ १८ ॥
¹ I.e., (1) those of which the results are desired, (2) which are
prohibited, (3) that are obligatory and (4) those the performance of
which becomes necessary on certain special occasions.
² I.e., not arising from the teachings of the Sâstras.
³ I.e., the body, the senses, the mind, the intellect, vital force
and their properties. ⁴ Br. U., 2. 3. 6.

15-21] INTRODUCTION 85
18. How¹ can Ignorance, once negated (by Vedic
evidence), arise again? For it is neither in the inner-
most Self which is only one² without a second and
without attributes nor in the non-Self.³
न चेद्भूयः प्रसूयेत कर्ता भोक्तेति धीः कथम् ।
सदस्मीति च विज्ञाने तस्माद्विद्याऽसहायिका ॥ १९ ॥
19. How can there again be the idea⁴ that one is a
doer of actions and experiencer of their results if Ignor-
ance does not arise after there has grown the Know-
ledge, ‘ I am Brahman ’ ? Knowledge, therefore, is inde-
pendent of actions (in producing liberation).
अत्यरेचयदित्युक्तो न्यासः श्रुत्यात एव हि ।
कर्मभ्यो मानसान्तेभ्य एतावदिति वाजिनाम् ॥ २० ॥
अमृतत्वं श्रुतं यस्मात्त्याज्यं कर्म मुमुक्षुभिः ।
अग्निष्टोमवदित्युक्तं तत्रेदमभिधीयते ॥ २१ ॥
20, 21 (first line). Therefore, it is said by the Sruti
that the renunciation of actions including mental ones
(catalogued in the Nârâyanopanishat)⁵ is superior to their
performance. Again immortality is heard of in the
Brihadâranyakopanishat⁶ which says “ This⁷ alone.”
Hence they should be renounced by those who aspire
after liberation.
¹ This verse is an answer to the objection that Ignorance, though
negated, may prevail again. ² So, the Self cannot cause Ignor-
ance. ³ No category in the domain of the non-Self can cause
Ignorance as all such categories are caused by it. ⁴ So, actions,
naturally depending on this idea, become impossible then.
⁵ Nâ. U. 78. ⁶ 4. 5. 15. ⁷ I. e., knowledge alone, independent
of actions, is the cause of immortality (liberation).

86 A THOUSAND TEACHINGS [CHAP. I
21 (last line). We give the following reply¹ to the
objector who quoted the example of Agnishtoma.²
नैककारकसाध्यत्वात्फलान्यत्वाच्च कर्मणः ।
विद्या तद्विपरीतातो दृष्टान्तो विषमो भवेत् ॥ २२ ॥
22. Knowledge is quite opposite in nature to that of
actions like Agnishtoma etc. for they are accomplished
with the help of many³ materials and differ in the
quality⁴ of the result of each individual performance.
The example, therefore, is not parallel.
कृष्यादिवत्फलार्थत्वादन्यकर्मोपबृंहणम् ।
अग्निष्टोमस्त्वपेक्षेत विद्यान्यत्किमपेक्षते ॥ २३ ॥
23. As it produces a result (variable in quality) the
Agnishtoma sacrifice, like agriculture etc., requires
subsidiary⁵ actions⁶ other than itself. But what else
will Knowledge depend⁷ on ?
प्रत्यवायस्तु तस्यैव यस्याहंकार इष्यते ।
अहंकारफलार्थित्वे विद्येते नात्मवेदिनः ॥ २४ ॥
24. It is only one having egoism⁸ that may incur
sin (by the omission⁹ of duties). A man who has got
Self-knowledge has neither egoism nor a desire for the
results of actions.
¹ Verses 22 and 23. ² See verse 10 above. ³ The perfor-
mance of such an action becomes efficacious only when prescribed
articles, 'mantras' (Vedic formulae) etc., are used. ⁴ Chh. U., 1.

1. 10. ⁵ See footnote 3, sloka 22. ⁶ So that the quality of the
   result might be better. ⁷ Because liberation, the result of Know-
   ledge, does not vary in quality. ⁸ I. e., the idea that one is an
   agent and experiencer. ⁹ See verse 9 above.

22-26] INTRODUCTION 87
तस्मादज्ञानहानाय संसारविनिवृत्तये ।
ब्रह्मविद्याविधानाय प्रारब्धोपनिषत्त्वियम् ॥ २५ ॥
25. The Upanishats ¹ are, therefore, ² commenced in
order to teach the Knowledge of Brahman so that
Ignorance might be removed and transmigratory ex-
istence might for ever come to an end.³
सदेरुपनिपूर्वस्य क्विपि चोपनिषद्भवेत् ।
मन्दीकरणभावाच्च गर्भादेः शातनात्तथा ॥ २६ ॥
26. The word ‘Upanishat’ is derived from the root
‘sad’⁴ prefixed by two particles, ‘Upa’⁵ and ‘ni’⁶ and
followed by the suffix ‘Kvip’. So, that⁷ which loosens
the bondage of birth, (old age), etc., (enables a man to
approach Brahman) and destroys birth, (death), etc., is
called Upanishat.⁸
¹ Upanishadic texts are meant. ² As independent of actions
right knowledge produces liberation. ³ This verse states the main
conclusion of the Chapter.
⁴ This root has three meanings, (a) to slacken, (b) to move and
(c) to destroy. ⁵ Near. ⁶ Certainly. ⁷ The Knowledge of
Brahman. ⁸ In the primary sense, the books are so called in a
secondary sense only.