उपदेशसाहस्री (आदि शङ्कराचार्य - गद्य व पद्य भाग)

अथात्ममनःसंवादप्रकरणम् ॥ १९ ॥
CHAPTER XIX
A CONVERSATION BETWEEN THE SELF AND
THE MIND
प्रयुज्य तृष्णाज्वरनाशकारणं चिकित्सितं ज्ञानविराग-
भेषजम् । न याति कामज्वरसन्निपातजां 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 destruc-
   tion of the fever of desires (mentioned before).
   अहं ममेति त्वमनर्थमीहसे परार्थमिच्छन्ति तवान्य
   ईहितम् । न तेऽर्थबोधो न हि मेऽस्ति चार्थिता
   ततश्च युक्तः शम एव ते मनः ॥ २ ॥
2. Oh my mind, you indulge in vain ideas like
   ‘me’ and ‘mine.’ Your efforts, according to others,¹
   ¹ The Sânkhyas.

1-5] A CONVERSATION BETWEEN THE SELF AND MIND 289
are for one¹ other than yourself. You have no con-
sciousness 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 तृप्तश्च न कामये हितं यतस्व चेतः
प्रशमाय ते हितम् ॥ 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 myself, but I wish
your welfare. Try to make yourself quiet, Oh mind.
षडूर्मिमालाभ्यतिवृत्त एव यः स एव चात्मा जगतश्च नः
श्रुतेः । प्रमाणतश्चापि मया प्रवेद्यते मुधैव तस्माच्च
मनस्तवेहितम् ॥ ४ ॥
4. One who is by nature beyond the six continual
waves² is, according to the evidence of the Srutis, the
Self of us and the universe. This is what I know from
other³ sources of knowledge also. Your efforts are,
therefore, all in vain.
त्वयि प्रशान्ते नहि चास्ति भेदधीर्यतो जगन्मोहमुपैति
मायया । ग्रहो हि मायाप्रभवस्य कारणं ग्रहाद्विमोके
नहि सास्ति कस्यचित् ॥ ५ ॥
¹ The Purusha, the Self (according to the Sânkhyas).
² (1) Hunger and (2) thirst, the properties of the vital force,
(3) grief and (4) delusion, of the mind, (5) old age and (6) death, of
the body.
³ E.g., Bh. Gîtâ, 10. 20.
19

290 A THOUSAND TEACHINGS [CHAP. XIX
5. There is no idea of difference left deluding people
through wrong notions when you are merged.¹ 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 प्रबुद्धतत्त्वस्त्वसितो
ह्यविक्रियः । न पूर्वतत्त्वोत्तरभेदता हि नो वृथैव
तस्माच्च 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 preced-
ing the knowledge of Truth and succeeding it. Your
efforts, oh mind, are, therefore, useless.
यतश्च नित्योऽहमतो न चान्यथा विकारयोगे हि भवेद्-
नित्यता । सदा प्रभातोऽहमतो हि चाद्वयो विकल्पितं
चाप्यसदित्यवस्थितम् ॥ ७ ॥
7. As I am eternal I am not otherwise. Transitori-
ness 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.
अभावरूपं त्वमसीह हे मनो निरीक्ष्यमाणे न हि युक्तितो-
ऽस्तिता । सतो ह्यनाशादसतोऽप्यजन्मतौ द्वयं च
चेतस्तव नास्तितैष्यते ॥ ८ ॥
¹ In Ignorance e.g., in deep sleep.

5-10] A CONVERSATION BETWEEN THE SELF AND MIND 291
8. Scrutinised through the reasoning that reality¹ is
never destroyed and unreality never born you have
no (real) existence. You are, therefore, Oh my mind,
non-existent in the Self. Having both birth and death
you are accepted as non-existent.
द्रष्टा च दृश्यं च तथा च दर्शनं भ्रमस्तु सर्वस्तव
कल्पितो हि सः । दृशेश्च भिन्नं न हि दृश्यमीक्ष्यते
स्वप्नप्रबोधेन तथा न भिद्यते ॥ ९ ॥
विकल्पना वापि तथाद्वया भवेदवस्तुयोगात्तदलातचक्रवत् ।
न शक्तिभेदोऽस्ति यतो न चात्मनां ततोऽद्वयत्वं श्रुति-
तोऽवसीयते ॥ १० ॥
9, 10. As everything—the seer, seeing and the
seen—is a false notion superimposed by you and as
no 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 sleep²
does not differ from Itself when in waking (or dream).
Unreal like the circular³ form of a burning torch superim-
position also⁴ (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 powers⁵ and as
It is not different (in different bodies).
¹ See Bh. Gîtâ, 2. 16.
² The non-dual Self only exists in deep sleep. See Br. U., 4. 3. 32.
³ When it is moved round.
⁴ Like the seer, seeing and the seen which are superimposed.
⁵ See Br. U. 4. 3. 23—30.

292 A THOUSAND TEACHINGS [CHAP. XIX
मिथश्च भिन्ना यदि ते हि चेतनाः क्षयस्तु तेषां परि-
माणयोगतः । ध्रुवो भवेद्भेदवतां हि दृष्टतो जगत्क्षय-
श्चापि समस्तमोक्षतः ॥ ११ ॥
11. If, according to you, souls were mutually dif-
ferent 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 extinction.
न मेऽस्ति कश्चिन्न च सोऽस्मि कस्यचिद्यतोऽद्वयोऽहं
न हि चास्ति कल्पितम् । अकल्पितश्चास्मि पुरा प्रसि-
द्धितो 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 existence¹ 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 unborn Self² can never be regarded as
non-existent because there cannot be the superimposi-
tion of existence or non-existence on It. What exists
¹ The Final substratum of all superimposition.
² The Self, the substratum of all superimposition.

11-15] A CONVERSATION BETWEEN THE SELF AND MIND 293
prior to your coming into (apparent) existence and on
which you yourself are superimposed cannot Itself be
superimposed.
असद्द्वयं तेऽपि हि यद्यदीक्ष्यते न दृष्टमित्येव न चैव
नास्तिता । यतः प्रवृत्ता सदसद्विकल्पना विचारवद्द्वापि
तथाद्वयं च सत् ॥ १४ ॥
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 proceed¹ (must exist). And just as a
deliberation ends in a conclusion, so, (all things super-
imposed have a final substratum) in the really existing
and non-dual Self.
सदभ्युपेतं भवतोपकल्पितं विचारहेतोर्यदि तस्य नास्ति-
ता । विचारहानाच्च तथैव संस्थितं न चेत्तदिष्टं नितरां
सदिष्यते ॥ 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-existent² Truth would
remain unascertained owing to the investigation
becoming impossible. The existence³ of a reality
must be accepted as a matter of course if an un-
ascertained nature of Truth is not desirable.
¹ I.e., are superimposed on It. See verse 16, chapter 16.
² A void.
³ Non-dual existence which is common to all dual phenomena
must be accepted as real. But excluding one another, phenomena
themselves are not persistent in their existence and are, therefore,
unreal. See Sankara's Commentary on Bh. Gîtâ, 2. 16.

294 A THOUSAND TEACHINGS [CHAP. XIX
असत्समं चैव सदित्यपीति चेदनर्थवत्त्वान्नृशृङ्गतुल्य-
तः । अनर्थवत्त्वं त्वसति ह्यकारणं न चैव तस्मान्न
विपर्ययेऽन्यथा ॥ १६ ॥
16. (Objection). What is called real ¹ is, as a matter
of fact, unreal like a human horn as it does not serve ²
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 विचारकारणाद्द्वयं च तस्मात्प्रसृतिं 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 Mâyâ, according to the Srutis,³
the Smritis⁴ and reason⁵. Thus it is reasonable (that
the Self, though changeless, serves some purpose).
Otherwise (i.e., as a matter of reality) it is not reason-
able (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 ॥
¹ In the Vedas. ² In the opposite case it becomes momentary
according to the objector. ³ Sw. U., 4. 10.
⁴ Bh. Gîtâ., 9. 10. ⁵ Chh. U. 6. 1. 4—6.

16-20] A CONVERSATION BETWEEN THE SELF AND MIND 295
18. According to the Śruti¹ It is of a nature contrary
to that of superimposition. This One is without a
second as It is 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 Śruti,² ‘Not this, not this’, It is not negated
and, therefore, left over.
अकल्पितेऽप्येवमजेऽद्वयेऽक्षरे विकल्पयन्तः सदसच्च
जन्मभिः । स्वचित्तमायाप्रभवं च ते भवं जरां च
मृत्युं च नियान्ति संततम् ॥ १९ ॥
19. Those who, owing to false notions in their own
minds, superimpose the ideas of existence, non-existence,
etc.³ on the Self which is not Itself superimposed and
is birthless, imperishable and without a second always
meet with birth, old age and death as different kinds
of beings.
भवाभवत्वं तु न चेदवस्थितिर्न चास्य चान्यस्थिति जन्म
नान्यथा । सतो ह्यसत्त्वादसतश्च सत्त्वतो न च क्रिया
कारकमित्यतोऽप्यजम् ॥ २० ॥
20. (Duality) can have no reality if both its birth
and absence of birth are denied (owing to the possi-
bility of contradictions). Again it cannot owe its origin⁴
to another thing either real or unreal. For in that
case, (being the origin of duality) reality would become
¹ Sw. U., 6. 19. ² Br. U., 2. 3. 6.
³ Qualified, non-qualified, agent, non-agent and so on.
⁴ See G. K. 4. 22 and 4. 40.

296 A THOUSAND TEACHINGS [CHAP. XIX
unreal¹ and unreality real.² Hence the nature of
actions and their instruments³ also (cannot be as-
certained). It is for these reasons that the Self is
(ascertained to be) unborn.
अकुर्वद्दिष्टं यदि वास्य कारकं न किंचिदन्यन्ननु नास्त्य-
कारकम् । सतोऽविशेषादसतःश्च सच्छ्युतौ 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 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). Neither⁴ can they become instruments
at the time⁵ of their deviation from their original states
(of reality 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.
¹ For all material causes are changeable and, therefore, unreal.
² For a material cause cannot but have some existence ; it cannot
be a void. ³ Regarding the production of duality.
⁴ If you argue that reality or unreality may have the power
of action when they deviate from the previous states (of reality
or unreality).
⁵ Nor can they be instruments after such deviation. For devia-
tion itself being an effect requires something to produce it, that
again something else and so on. There will thus be a regressus
ad infinitum.

21-24] A CONVERSATION BETWEEN THE SELF AND MIND 297
न चेत्स इष्टः सदसद्विपर्ययः कथं भवः स्यात्सदसद्व्यव-
स्थितौ । विभक्तमेतद्द्वयमप्यवस्थितं न जन्म तस्माच्च
मनो हि कस्यचित् ॥ २२ ॥
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,¹
therefore, Oh my mind, is born.²
अथाभ्युपेत्यापि भवं तवेच्छतो ब्रवीमि नार्थस्तव चेष्टि-
तेन मे । न हानवृद्धी न यतः स्वतोऽसतो भवोऽन्यतो
वा यदि वास्तिता तयोः ॥ २३ ॥
23. Even by assuming the birth (of things), if you
like so, I say your efforts serve me no 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 ³ to me).
ध्रुवा ह्यनित्याश्च न चान्ययोगिनो मिथश्च कार्यं न च
तेषु युज्यते । अतो न कस्यापि हि किंचिदिष्यते
स्वयं च तत्त्वं न निरुक्तिगोचरम् ॥ २४ ॥
¹ G. K. 4. 4, 10, 28 and 46.
² In the previous verse a change of condition in reality and
unreality was assumed. But as a matter of fact there is no
such change.
³ In the case of their existence your effort to produce them
is futile.

298 A THOUSAND TEACHINGS [CHAP. XIX
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.¹
समं तु तस्मात्सततं विभातवद्द्वयाद्विमुक्तं सदसद्वि-
कल्पितात् । निरीक्ष्य युक्त्या श्रुतितस्तु बुद्धिमानशेष-
निर्वाणमुपैति दीपवत् ॥ २५ ॥
25. A wise man immediately meets with the com-
plete 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 सुवेद्य-
मन्यथा । निरीक्ष्य चेत्थं त्वगुणग्रहोऽगुणं न याति
मोहं ग्रहदोषमुक्तितः ॥ २६ ॥
26. Knowing the One bereft of the gunas which is
unknowable² according to those who know It to be not
different from the Self and which is very well knowable²
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).
¹ This is stated in answer to the objection that being an object
of Vedic evidence the Self is related with the Vedas. See verses
29, 30, Ch. 18. ² Ke. U., 2. 3.

24-28] A CONVERSATION BETWEEN THE SELF AND MIND 299
अतोऽन्यथा न ग्रहनाश इष्यते विमोहबुद्धेर्ग्रह एव
कारणम् । ग्रहोऽप्यहेतुस्त्वनलस्त्वनिन्धनो यथा
प्रशान्तिं परमां तथा व्रजेत् ॥ २७ ॥
27. False notions cannot be negated in any way
other than (thus knowing the Self). It is these wrong
notions that are the causes of delusion. These notions,
bereft of their cause,¹ come to an absolute end, like
fire bereft of fuel, (when knowledge is achieved).
विमथ्य वेदोदधितः समुद्धृतं सुरैर्महाब्धेस्तु यथा महा-
त्मभिः । तथाऽमृतं ज्ञानमिदं हि यैः पुरा नमो
गुरुभ्यः परमीक्षितं च यैः ॥ २८ ॥
इति श्रीमत्परमहंसपरिव्राजकाचार्यश्रीगोविन्दभगवत्पूज्य-
शिष्यस्य श्रीशंकरभगवतः कृतिः सकलवेदोप-
निषत्सारोपदेशसाहस्री समाप्ता
28. I bow down to the teachers, the great souls
who realized the Supreme Truth and gathered from the
ocean of the Vedas this knowledge (described in the
present book) like gods who churned the great ocean
in ancient time and gathered nectar.
Here ends A Thousand Teachings, the substance of
all the Upanishats written by the All-knowing Sankara,
the Teacher and wandering Paramahamsa,² the disciple
of Govinda worthy of adoration.
¹ Ignorance.
² A man who has renounced worldly action and has the surest
Knowledge that he is not different from Brahman and that the
universe is unreal, wandering from place to place for the spiritual
benefit of people.

इस पृष्ठ की छवि अत्यधिक धुंधली/अति-उजागर (overexposed/washed out) होने के कारण पाठ (text) पढ़ने योग्य नहीं है। कृपया अधिक स्पष्ट एवं पठनीय चित्र (image) प्रदान करें।