उपदेशसाहस्री (आदि शङ्कराचार्य - गद्य व पद्य भाग)

UPADESHASÂHASRÎ
OF
SRÎ SANKARÂCHÂRYA
SWÂMI JAGADÂNANDA

UPADESHA-
SÂHASRI
R. K. MATH
MADRAS
INDIA

UPADESHASÂHASRÎ
OF
SRÎ SANKARÂCHÂRYA
SWÂMI JAGADÂNANDA

UPADESHA-
SÂHASRI
R. K. MATH
MADRAS
INDIA

SOME OPINIONS
" . . . In translating as well as in
drawing up the notes, the Swamiji has
closely followed the authoritative com-
mentary of Ramatirtha, so that no
doubt can arise about the dependability
of the interpretations adopted by
him. . ."
The Hindu
" . . . Even those who are not very
well up in Sanskrit will be able to
master the contents of the book with
the assistance of the lucid English
Translation and explanatory notes . . ."
Amrita Bazar Patrika
" . . . The book . . . forms an
indispensable guide to all seekers of
true knowledge . . ."
The Indian Express
Price Rs. 3-8

निवेदिता
१२ फ़रवरी '५८, गुरुवार
वसंतपंचमी.

इस पृष्ठ पर कोई पाठ (text) उपलब्ध नहीं है। यह पृष्ठ रिक्त (blank) है।

उपदेशसाहस्री
गद्यपद्यभागद्वयम्
A THOUSAND TEACHINGS
IN TWO PARTS—PROSE AND POETRY
OF SRÎ SANKARÂCHÂRYA
TRANSLATED INTO ENGLISH WITH EXPLANATORY NOTES
BY
SWÂMI JAGADÂNANDA
SRI RAMAKRISHNA MATH
MYLAPORE, MADRAS
INDIA
1949

Published by
The President
Sri Ramakrishna Math
Mylapore, Madras

Second Edition
(All rights reserved)
xx-12-49

Price : Rs. 3-8-0

Printed by
C. Subbarayudu
At the Vasanta Press
The Theosophical Society
Adyar, Madras

PREFACE
Upadeshasâhasrî written by Srî Sankara, the 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 Vedânta Aphorisms and
the Bhagavad-Gîtâ 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 compre-
hended 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.
Râmatîrtha's glossary on Sankara's Upadesha-
sâhasrî has been followed in translating the book and
appending footnotes.
Certain words not to be found in the text but neces-
sary for making the meaning clear have very often been

iv 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 metrical. We have adopted the most
acceptable readings after consulting the Nirnayasâgar,
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 TRANSLATOR
July 24, 1941

LIST OF ABBREVIATIONS
Ai. U. Aitareyopanishat.
Bh. Gîta Bhagavadgîtâ.
Br. Sû. Brahma Sûtra (Vedânta Sûtras).
Br. U. Brihadâranyakopanishat.
Chh. U. Chhândogyopanishat.
G. K. Gaudapâda's Mândûkya-Kârikâ.
Ish. U. Ishopanishat.
Kath. U. Kathopanishat.
Ke. U. Kenopanishat.
Mâ. U. Mândûkyopanishat.
M. N. U. Mahânârâyanopanishat.
Mu. U. Mundakopanishat.
Nâ. U. Nârâyanopanishat.
Pra. U. Prasnopanishat.
Sw. U. Swetâswataropanishat.
T. A. Taittiriya Âranyaka.
Tai. U. Taittirîyopanishat.

इस पृष्ठ पर कोई स्पष्ट अथवा पढ़ने योग्य अग्रभूमि पाठ (foreground text) मुद्रित नहीं है। यह पृष्ठ रिक्त (blank) है, जिस पर केवल विपरीत पृष्ठ की धुंधली प्रतिच्छाया (bleed-through) दिखाई दे रही है।

CONTENTS
PART I (PROSE)
CHAPTER PAGE

1. A method of enlightening the disciple . 1
2. The knowledge of the changeless and non-
   dual Self . . . . 33
3. Reiteration and Reflection . . . 71
   PART II (METRICAL)
4. Introduction . . . . . 79
5. Negation . . . . . 88
6. Self-Brahman . . . . . 90
7. The nature of right knowledge . . . 92
8. Error in understanding . . . 95
9. Negation of attributes . . . 98
10. Knowledge through the intellect . . 101
11. Merging of the mind . . . . 104
12. Subtleness and pervasiveness . . 107
13. Right conception of the nature of Conscious-
    ness . . . . 111
14. Nature of the Witness . . . 116
15. Light . . . . . 122
16. Eyelessness . . . . . 128

viii A THOUSAND TEACHINGS
CHAPTER PAGE
14. Dream and memory . . . . 136
15. Impossibility of one being another . . 151
16. Consisting of earth . . . . 167
17. Right knowledge . . . . 191
18. Thou art That . . . . 218
19. A conversation between the Self and the
Mind . . . . . 288
Index to verses . . . . 301

उपदेशसाहस्री
A THOUSAND TEACHINGS
गद्यबन्धः प्रथमो भागः
Part I (Prose)
शिष्यप्रतिबोधविधिप्रकरणम् ॥ १ ॥
CHAPTER I
A METHOD OF ENLIGHTENING THE DISCIPLE
अथ मोक्षसाधनोपदेशविधिं व्याख्यास्यामो मुमुक्षूणां श्रद्द-
धानानामर्थिनामर्थाय ॥ १ ॥

1. We shall now ¹ explain a method of teaching
   the means ² to liberation for the benefit of those
   aspirants after liberation who are desirous (of this teach-
   ing) and are possessed of faith (in it).
   ¹ After writing various books. ² Self-Knowledge .

2 A THOUSAND TEACHINGS
तदिदं मोक्षसाधनं ज्ञानं साधनसाध्यादनित्यात्सर्वस्माद्विर-
क्ताय त्यक्तपुत्रवित्तलोकैषणाय प्रतिपन्नपरमहंसपारिव्राज्याय शम-
दमदयादियुक्ताय शास्त्रप्रसिद्धशिष्यगुणसम्पन्नाय शुचये ब्राह्मणाय
विधिवदुपसन्नाय शिष्याय जातिकर्मवृत्तविद्याभिजनैः परीक्ष्रि-
ताय ब्रूयात् पुनःपुनः यावद्ग्रहणं दृढीभवति ॥ २ ॥
2. That means to liberation, viz. Knowledge,
should be explained again and again until it is firmly
grasped, to a pure Brâhmana 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 ¹ and the next,² 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 नदीं तितीर्षोः ।
शास्त्रं च—'यद्यप्यस्मा इमामद्भिः परिगृहीतां धनस्य पूर्णां
दद्यात् एतदेव ततो भूयः' इति । अन्यथा च ज्ञानप्राप्त्य-
भावात्—'आचार्यवान् पुरुषो वेद', 'आचार्याद्धैव विद्या
¹ Attainable through the birth of a son. Br. U., 1. 5. 16 and
Br. U., 6. 4. 1. Sankara's Commentary.
² The region of the fathers, the result of Vedic actions, and that
of the gods, the result of meditation. Br. U., 1. 5. 16.

A METHOD OF ENLIGHTENING THE DISCIPLE 3
विदिता', 'आचार्यः प्लावयिता', 'सम्यग्ज्ञानं प्लव इहोच्यते'
इत्यादिश्रुतिभ्यः, 'उपदेक्ष्यन्ति ते ज्ञानं' इत्यादिस्मृतेश्च ॥ ३ ॥
3. The Sruti¹ also says "A Brâhmana after ex-
amining those worlds which are the result of Vedic
actions should be indifferent to them seeing that
nothing eternal can be achieved by means of those
actions. Then, with fuel in his hands he should
approach a teacher versed in the Vedas and esta-
blished 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 Brahman 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." Otherwise² there would be no attainment of
knowledge. For the Srutis say, "A man³ having a
teacher can know Brahman," "Knowledge⁴ received
from a teacher alone (becomes perfect)," "The teacher
is the pilot," "Right Knowledge is called in this world a
raft," etc. The Smriti⁵ also says, "knowledge will be
imparted to you" etc.
¹ Mu. U., 1. 2. 12, 13. ² If it were not taught by a teacher.
³ Chh. U., 6. 14. 2. ⁴ Chh. U., 4. 9. 3. ⁵ Bh. Gîtâ, 4. 34.

4 A THOUSAND TEACHINGS
शिष्यस्य ज्ञानाग्रहणं च लिङ्गैर्बुद्ध्वा अग्रहणे हेतून अधर्म-
लौकिक-प्रमाद-नित्यानित्यविवेकविषयासञ्जातदृढपूर्वश्रुतत्व-लोक-
चिन्तावेक्षण-जात्याद्यभिमानादीन् तत्प्रतिपक्षैः श्रुतिस्मृतिविहितैः
अपनयेत्, अक्रोधादिभिरहिंसादिभिश्च यमैः, ज्ञानाविरुद्धैश्च
नियमैः ॥ ४ ॥
4. When the teacher finds from signs that know-
ledge has not been grasped (or has been wrongly
grasped) by the disciple he should remove the causes
of non-comprehension which are past and present sins,
laxity,¹ want of previous firm knowledge of what con-
stitutes the subjects ² of discrimination between the
eternal and the non-eternal, courting popular esteem,
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 (Yama³) con-
sisting of non-injury etc., also the rules of conduct
that are not inconsistent with knowledge.
अमानित्वादिगुणं च ज्ञानोपायं सम्यक् ग्राहयेत् ॥ ५ ॥
5. He should also thoroughly impress upon the
disciple qualities like humility, which are the means
to knowledge.
आचार्यस्तूहापोहग्रहणधारणशमदमदयानुग्रहादिसम्पन्नो लब्धा-
गमो दृष्टादृष्टभोगेष्वनासक्तः त्यक्तसर्वकर्मसाधनो ब्रह्मवित् ब्रह्मणि
स्थितोऽभिन्नवृत्तो दम्भदर्पकुहकशाठ्यमायामात्सर्यान्नृताहङ्कारम-
¹ Unrestrained conduct, speech, eating, etc. ² viz., the Self and
the non-Self. ³ i.e., non-injury, truthfulness, non-stealing, contin-
. ence and non-acceptance of gifts.

A METHOD OF ENLIGHTENING THE DISCIPLE 5
त्त्वादिदोषवर्जितः केवलपरानुग्रहप्रयोजनो विद्योपयोगार्थी पूर्व-
मुपदिशेत्—'सदेव सोम्येदमग्र आसीदेकमेवाद्वितीयम्', 'यत्र
नान्यत्पश्यति', 'आत्मैवेदं सर्वम्', 'आत्मा वा इदमेक एवाग्र
आसीत्', 'सर्वं खल्विदं ब्रह्म' इत्याद्याः आत्मैक्यप्रतिपादन-
पराः श्रुतीः ॥ ६ ॥
6. The teacher is one who is endowed with the
power of furnishing arguments pro and con, of under-
standing questions$^1$ and remembering$^2$ them, who
possesses tranquillity, self-control, compassion and a
desire to help others, who is versed$^3$ in the scriptures and
unattached to enjoyments both seen$^4$ 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 a 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$^5$ child, in the
beginning it (the universe) was Existence only, one
alone without a second," "Where$^6$ one sees nothing
else," "All$^7$ this is but the Self", "In$^8$ the beginning
all this was but the one Self" and "All$^9$ this is verily
Brahman".
$^1$ Put by the disciple. $^2$ So as to answer them. $^3$ Through instruc-
tions traditionally handed down to him. $^4$ i.e., both here and here-
after. $^5$ Chh. U., 6. 2. 1. $^6$ Chh. U., 7. 24. 1. $^7$ Chh. U., 7. 25. 2.
$^8$ Ai. U., 1. 1. 1. $^9$ Chh. U., 3. 14. 1.