उपदेशसाहस्री (आदि शङ्कराचार्य - गद्य व पद्य भाग)

1-6] NEGATION OF ATTRIBUTES 99
3. It is reasonable that, like ornaments,¹ all these ²
are qualifications (of the Self) owing to superimposition
through Ignorance. When the Self is known they prove
to be unreal.
ज्ञातैवात्मा सदा ग्राह्यो ज्ञेयमुत्सृज्य केवलः ।
अहमित्यपि यद्ग्राह्यं व्यपेताङ्गसमं हि तत् ॥ ४ ॥
4. After rejecting the object portion ³ one should
accept the Self as the knower ⁴ free from all qualifica-
tions. The ego,⁵ the object portion, is also like the
part of the body cut off.⁶
यावान्स्यादिदमंशो यः स स्वतोऽन्यो विशेषणम् ।
विशेषप्रक्षयो यत्र सिद्धो ज्ञश्चित्रगुर्यथा ॥ ५ ॥
5. The Self of which the whole of the object portion ⁷
is the qualification is different from it. Bereft of all
qualifications It has an independent existence like that
of a man ⁸ possessing a variegated cow.
इदमंशोऽहमित्यत्र त्याज्यो नात्मेति पण्डितैः ।
अहं ब्रह्मेति शिष्टांशो भूतपूर्वगतेर्भवेत् ॥ ६ ॥
6. As it is not the Self the object portion in the
consciousness ‘I’ should be renounced ⁹ by the wise.
¹ Falsely appearing to be the qualifications of the wearer.
² See footnote 1, verse 1 above. ³ See foot note 7, verse 5.
⁴ Pure Consciousness, the witness. ⁵ Though to the ignorant
it appears to be Self. ⁶ See verse 1 of this Chapter.
⁷ In the consciousness ‘I’. ⁸ The man has an existence in-
dependent of the cow, so has the Self an existence independent of
the ego etc., Its qualifications, It having no connection with them.
⁹ See footnote 13, verse 2, Chapter 2.

100 A THOUSAND TEACHINGS [CHAP. VI
As It was mixed with egoism¹ previously² the remain-
ing³ (non-object) portion is implied by the word 'I'
in the sentence 'I am Brahman.'
¹ It is mixed with the Self, just as a snake may be said to be
mixed with a rope in a rope-snake i.e., a rope mistaken for a snake.
² Just as a Military Captain is called a Captain even after he has
retired, so, we call Pure Consciousness 'I', even after It has been
discriminated from the ego. ³ Pure Consciousness.

बुद्ध्यारूढप्रकरणम् ॥ ७ ॥
CHAPTER VII
KNOWLEDGE THROUGH THE INTELLECT
बुद्ध्यारूढं सदा सर्वं दृश्यते यत्र तत्र वा ।
मया तस्मात्परं ब्रह्म सर्वज्ञश्चास्मि सर्वगः ॥ १ ॥

1. I am the supreme Brahman all-knowing and
   all-pervading, as pervaded¹ by the intellect all things²
   in all conditions are always illumined by me.³
   यथात्मबुद्धिचाराणां साक्षी तद्वत्परेष्वपि ।
   नैवापोढुं न वादातुं शक्यस्तस्मात्परो ह्यहम् ॥ २ ॥
2. Just as I am the witness of all the objects of
   my intellect, so, I am that⁴ of the objects of other
   ¹ For the word आरूढ in the Text see verse 156, Chap. 18.
   ² In waking or dream ; either in this world or in the next ; known
   either through the senses or inference or from the scriptures
   etc.
   ³ Just as a lamp is different from the objects it illumines, so, I am
   different from all objects illumined by me, Pure Consciousness.
   ⁴ Being witnessed difference cannot pertain to the witness. So
   there cannot be more than one witness.

102 A THOUSAND TEACHINGS [CHAP. VIII
intellects. I am not capable of being rejected ¹ or ac-
cepted.² Therefore I am the supreme Brahman.
विकारित्वमशुद्धत्वं भौतिकत्वं न चात्मनः ।
अशेषबुद्धिसाक्षित्वाद् बुद्धिवच्चाल्पवेदना ॥ ३ ॥
3. As It is the witness of all intellects (and their
modifications) the Self is not of limited knowledge
like the intellects and has no change, impurity or
material nature in It.
मणौ प्रकाश्यते यद्वद्रक्ताद्याकारतातपे ।
मयि संदृश्यते सर्वमातपेनेव तन्मया ॥ ४ ॥
4. Just as in the presence of sunlight colours such
as red etc., (of flowers and other things) are manifested
in a jewel,³ so, all objects are seen (in the intellect ⁴) in
My Presence.⁵ All things are, therefore, illumined by
Me like sun-light.
बुद्धौ दृश्यं भवेद् बुद्धौ सत्यां नास्ति विपर्यये ।
द्रष्टा यस्मात्सदा द्रष्टा तस्माद् द्वैतं न विद्यते ॥ ५ ॥
5. Objects of knowledge exist in the intellect as
long as it is there (in waking and dream) ; but they do
not exist in the opposite case (i.e., when the intellect is
¹ None can say that the Self is not the witness or not at any
place as It is All-knowing and All pervading.
² No one can make the Self an object of one's knowledge or
bring It into existence by any action as It always exists.
³ Crystal etc. ⁴ The intellect is not the illuminator.
⁵ Changeless like sunlight.
⁶ For there is no evidence that non-conscious things exist when
unknown.

3-6] KNOWLEDGE THROUGH THE INTELLECT 103
merged during deep sleep). The Knower is always ¹
the knower. Duality has, therefore, no existence.
अविवेकात्पराभावं यथा बुद्धिरवैत्तथा ।
विवेकात्तु परादन्यः स्वयं चापि न विद्यते ॥ ६ ॥
6. The intellect ² 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.
¹ For the Self never ceases to exist like the intellect, its modifi-
cations or the objects of knowledge. Therefore they must be
unreal. But the Self which always exists must be real and pure.
² Here the intellect is spoken of as having delusion. For it is
on account of the mutual superimposition of the Self and the
intellect that all delusion arises. Otherwise the intellect itself
could not be spoken of as deluded or otherwise as it is non-
conscious.

मतिविलापनप्रकरणम् ॥ ८ ॥
CHAPTER VIII¹
MERGING OF THE MIND
चितिस्वरूपे स्वत एव मे मते रसादियोगस्तव मोहकारितः ।
अतो न किंचित्तव चेष्टितेन मे 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 प्रशान्तिमायाह्यसदीहितात्सदा ।
   अहं परं ब्रह्म सदा विमुक्तवत्तथाजमेकं 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 ² free from bondage, unborn and devoid
   of duality.
   ¹ This and Chap. 19 may be studied together for comparison.
   ² For Brahman is never bound. So It cannot be called at any
   time liberated.

1-6] . MERGING OF THE MIND 105
सदा च भूतेषु समोऽस्मि केवलो यथा च खं सर्वगमक्षरं शिवम् ।
निरन्तरं निष्कलमक्रियं परं ततो न मेऽस्तीह फलं तवेहितैः ॥ ३ ॥
3. The supreme Brahman, the same¹ 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 ममैको न तदन्यदिष्यते तथा न कस्याप्यहमस्म्यसंगतः ।
असङ्गरूपोऽहमतो न मे त्वया कृतेन कार्यं 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 you² are not other
than Myself you can have no effort nor its results.
फले च हेतौ च जनो विषक्तवानिति प्रचिन्त्याहमतो विमोक्षणे ।
जनस्य संवादमिमं प्रक्लृप्तवान्स्वरूपतत्त्वार्थविबोधकारणम् ॥५॥
5. Considering that people are attached to the ideas
of cause and effect,³ I have composed this dialogue
(between the mind and the Self) leading to the under-
standing of the real nature of the Self in order that they
might get freed from this (bondage).
संवादमेतं यदि चिन्तयेन्नरो विमुच्यतेऽज्ञानमहाभयागमात् ।
विमुक्तकामश्च तथा जनः सदा चरत्यशोकः सम आत्मवित्सुखी ॥
¹ Because the Self of all. ² You are non-conscious and have
no separate existence from Brahman. ³ G. K., 4. 14-28.

106 A THOUSAND TEACHINGS [CHAP. VIII
6. A man gets liberated from Ignorance, the cause
of great fear,¹ and roams (over the world) free from
desires, free from grief, a Knower of the Self, the same²
in all beings and happy if he ponders over this dialogue.
¹ I.e., of this transmigratory existence.
² Because the Self of all.

सूक्ष्मताव्यापिताप्रकरणम् ॥ ९ ॥
CHAPTER IX
SUBTLENESS AND PERVASIVENESS
सूक्ष्मताव्यापिते ज्ञेये गन्धादेरुत्तरोत्तरम् ।
प्रत्यगात्मावसानेषु पूर्वपूर्वप्रहाणतः ॥ १ ॥

1. A succeeding one in the series of earth¹ etc.
   ending with the innermost Self is found to be subtler
   and more pervasive when a preceding one is negated.²
   [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 material³ Cause of everything,
   and therefore, absolutely all-pervading and the subtlest.]
   शारीरा पृथिवी तावद्यावद्बाह्या प्रमाणतः ।
   अम्ब्वादीनि च तत्त्वानि तावज्ज्ञेयानि कृत्स्नशः ॥ २ ॥
2. External earth is the same as that pertaining to
   bodies. Water⁴ etc., the other categories also are,
   ¹ Earth, water, fire, air and the ether.
   ² Known to have no separate existence from a suceeeding one,
   its cause. ³ See Br. Sû., 1. 4. 23. ⁴ External.

108 A THOUSAND TEACHINGS [CHAP. IX
without exception, known to be the same ¹ according to
evidences.²
[When all the elements either external or pertaining
to bodies are ascertained to be pervaded by the Self no
distinction is known to exist between the external
elements and those pertaining to bodies as the Self only
then exists. See Br. Sû., 2. 1. 14.]
वाय्वादीनां यथोत्पत्तेः पूर्वं खं सर्वगं तथा ।
अहमेकः सदा सर्वश्चिन्मात्रः सर्वगोऽद्वयः ॥ 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.
ब्रह्माद्याः स्थावरान्ता ये प्राणिनो मम पूः स्मृताः ।
कामक्रोधादयो दोषा जायेरन्मे कुतोऽन्यतः ॥ ४ ॥
4. It has been ascertained that all the beings from
Brahmâ³ down to the immovable creation are My
bodies. From what other source will blemishes like
lust, anger, etc. come into Me ? ⁴
भूतदोषैः सदाऽस्पृष्टं सर्वभूतस्थमीश्वरम् ।
नीलं व्योम यथा बालो दुष्टं मां वीक्षते जनः ॥ ५ ॥
5. People look upon Me, the Lord ⁵ residing in all
beings and always untouched by their defects, as tainted
¹ As those pertaining to the bodies. ² Measure—Ram Tirtha.
³ The soul invested with the aggregate of subtle bodies.
⁴ They do not by nature belong to me as they come and go ; nor
can they come to Me from anywhere else as there exists nothing
else except Me. ⁵ I.e., the cause, and the cause is never
touched by any of the properties of its effects.

2-8] SUBTLENESS AND PERVASIVENESS 109
(with those defects) like a boy who (erroneously) looks
upon the sky as blue.
मच्चैतन्यावभास्यत्वात्सर्वप्राणिधियां सदा ।
वपुर्मे प्राणिनः सर्वे सर्वज्ञस्य विपाप्मनः ॥ ६ ॥
6. As the intellects of all beings are illumined by
My¹ Consciousness all beings are bodies belonging to
Me who am all-knowing and free from all sins and virtues.
जनिमज्ज्ञानविज्ञेयं स्वप्नज्ञानवदिष्यते ।
नित्यं निर्विषयं ज्ञानं तस्माद् द्वैतं न विद्यते ॥ ७ ॥
7. Objects that come into being and are capable of
being made the objects of Knowledge are as unreal
as those known in dream. As duality has no (real)
existence Knowledge is eternal and objectless.
ज्ञातुर्ज्ञातिर्हि नित्योक्ता सुषुप्ते त्वन्यशून्यतः ।
जाग्रज्ज्ञातिस्त्वविद्यातस्तद्ग्राह्यं चासदिष्यताम् ॥ ८ ॥
8. As there is nothing other than the Self in
dreamless sleep it is said by the Sruti² that the Consci-
ousness of the Knower³ 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 unreal.⁴
¹ I.e., by Me Who am Pure Consciousness.
² Br. U., 4. 3. 23-30. ³ Consciousness is the real nature of the
knower like heat which is the nature of the sun.
⁴ For the changeless Self cannot be the seat of knowledge nor
can the non-conscious intellect. Therefore Knowledge in the
waking state with its objects cannot but be falsely superimposed on
the Self which alone is real.

110 A THOUSAND TEACHINGS [CHAP. IX
रूपवत्त्वाद्यसत्त्वान्न दृष्ट्यादेः कर्मता यथा ।
एवं विज्ञानकर्मत्वं भूम्नो नास्तीति गम्यते ॥ ९ ॥
9. It is clearly understood that Brahman cannot be
the object¹ of knowledge just as It cannot be the
object² of seeing etc. as It has no colour, form and
the like.
¹ It is said in the Chhândogyopanishat (7. 24. 1) : ' Where one sees
nothing else, knows nothing else it is Brahman', from which it
might be inferred that one does not see or know anything else, it is
true but one sees and knows the Self. The above verse is to remove
this doubt. The Chh. text (7. 24. 1) prohibits in Brahman the
duality appearing to be real during Ignorance.
² It is said in the Brihadâranyakopanishat (2. 4. 5) : ' The Self
should be seen, heard, reflected upon and meditated on.' So there
may be a doubt that the Self is the object of seeing etc. The
present verse is to remove this doubt. The Br. text (2. 4. 5) is
really intended to make people turn away from the non-Self. It is
not to teach them that the Self is object of seeing etc.

दृशिस्वरूपपरमार्थदर्शनप्रकरणम् ॥ १० ॥
CHAPTER X
RIGHT CONCEPTION OF THE NATURE OF
CONSCIOUSNESS
दृशिस्वरूपं गगनोपमं परं सकृद्विभातं त्वजमेकमक्षरम् ।
अलेपकं सर्वगतं यदद्वयं तदेव चाहं सततं विमुक्तॐ ॥ १ ॥

1. I am the supreme Brahman which is pure con-
   sciousness, always clearly manifest, unborn, one only,
   imperishable, unattached and all-pervading like the
   ether and non-dual. I am, therefore, ever-free. Aum.¹
   दृशिस्तु शुद्धोऽहमविक्रियात्मको
   न मेऽस्ति कश्चिद्विषयः स्वभावतः ।
   पुरस्तिरश्चोर्ध्वमधश्च सर्वतः
   संपूर्णभूमा त्वज 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.
   ¹ The Sanskrit word ‘Aum’ used in the text indicates that one
   realizes Brahman by meditating on it. See Kathopanishat 1. 2. 16, 17.

112 A THOUSAND TEACHINGS [CHAP. X
अजोऽमरश्चैव तथाऽजरोऽमृतः स्वयंप्रभः सर्वगतोऽहमद्वयः ।
न कारणं कार्यमतीव निर्मलः सदैकतृप्तश्च ततो विमुक्तॐ ॥ ३ ॥
3. I am unborn, deathless, devoid of old age, im-
mortal, self-effulgent, all-pervading and non-dual. Per-
fectly pure, having neither cause nor effect and
contented with the one Bliss ¹ I am free. Yes.²
सुषुप्तजाग्रत्स्वपतश्च दर्शनं न मेऽस्ति किंचित्स्वमिवेह मोहनम् ।
स्वतश्च तेषां परतोऽप्यसत्त्वतस्तुरीय एवास्मि सदादृगद्वयः ॥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 depending³ on the Self. I am, therefore, the
Fourth⁴ which is the Seer of all the three states and
without a second.
शरीरबुद्धीन्द्रियदुःखसंततिर्न मे न चाहं मम निर्विकारतः ।
असत्त्वहेतोश्च तथैव संततेरसत्त्वमस्याः स्वपतो हि दृश्यवत् ॥५॥
5. As I am changeless the series producing pain
viz., the body, the intellect and the senses are not Myself
nor Mine. Moreover they are unreal⁵ like dream-objects,
there being a reason for inference that they are so.
¹ I.e., the Bliss of the Self. ² The word in the Text indicates
assent. The disciple accepts Brahman as the Self.
³ For they cannot have an existence dependent on the Self which
is contrary to them in nature i.e., the Self is conscious while they
are not so. ⁴ Fourth, because the Self is beyond the three
states of waking, dream and deep sleep which are superimposed on It.
⁵ The argument is this : the series is not real as they are objects
of knowledge like dream-objects which are known to be unreal.

3-8] THE NATURE OF CONSCIOUSNESS 113
इदं तु सत्यं मम नास्ति विक्रिया विकारहेतुर्न हि मेऽद्वयत्वतः ।
न पुण्यपापे न च मोक्षबन्धने न चास्ति वर्णाश्रमतोऽशरीरतः ॥ ६ ॥
6. But it is true that I have no change nor any
cause of a change as I am without a second. As I do
not possess a body I have neither sin nor virtue, neither
bondage nor liberation, neither a caste nor an order
of life.
अनादितो निर्गुणतो न कर्म मे फलं च तस्मात्परमोऽहमद्वयः ।
यथा नभः सर्वगतं न लिप्यते तथा ह्यहं देहगतोऽपि सूक्ष्मतः ॥ ७ ॥
7. Beginningless¹ and devoid of attributes I have
neither actions nor their results. Therefore I am the
supreme One without a second. Though in a body I
do not get attached on account of My subtleness² like
the ether which, though all-pervading, does not get
tainted.
सदा च भूतेषु समोऽहमीश्वरः क्षराक्षराभ्यां परमो ह्यथोत्तमः ।
परात्मतत्त्वश्च तथाद्वयोऽपि सन्विपर्ययेणाभिमतस्त्वविद्यया ॥ ८ ॥
8. Though I am the Lord³ always the same in all
beings, beyond the perishable and the imperishable,⁴
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.
¹ Bh. Gîtâ, 13. 31. ² I.e., having no form. See Bh. Gîtâ, 13. 32.
³ I.e., the cause. And therefore untouched by the defects of
beings in whom I reside.
⁴ The unmanifested Power of Brahman which transforms itself
into the manifested universe. See Bh. Gîtâ, 15. 16-18.
8

114 A THOUSAND TEACHINGS [CHAP. X
अविद्याया भावनया च कर्मभि-
विविक्त आत्माऽव्यवधिः सुनिर्मलः ।
दृगादिशक्तिप्रचितोऽहमद्वयः
स्थितः स्वरूपे गगनं यथाऽचलम् ॥ ९ ॥
9. Not distanced¹ by anything from Itself and un-
touched by Ignorance, by false conceptions (of possess-
ing 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 (thought² to be) connected
with the powers of seeing and other perceptions.
अहं परं ब्रह्म विनिश्चयात्मदृङ् न जायते भूय इति श्रुतेर्वचः ।
न चैव बीजे त्वसति प्रजायते फलं न जन्मास्ति ततो ह्यमोहता ॥ १० ॥
10. There is the saying of the Śruti³ that one who
has the sure conviction about oneself that one is Brah-
man is never born again. There being no⁴ delusion,
there is no birth. For, when the cause is not there
there cannot be any effect.
ममेदमित्थं च तथेदमीदृशं तथाहमेवं न परो न वान्यथा ।
विमूढतैवं न जनस्य कल्पना सदा समे ब्रह्मणि चाद्वये शिवे ॥ ११ ॥
11. False conceptions of people such as, ‘mine,’
‘this,’ ‘thus,’ ‘this is so,’ ‘I am so,’ ‘another is not so,’
etc., are all due to delusion. They are never in Brahman
which is auspicious, the same in all and without a
second.
¹ See footnote 1, p. 60.
² Through Ignorance. ³ Kath. U., 1. 3. 8.
⁴ For one has known the Self.

9-14] THE NATURE OF CONSCIOUSNESS 115
यदद्वयं ज्ञानमतीव निर्मलं महात्मनां तत्र न शोकमोहता ।
तयोरभावे न हि कर्म जन्म वा भवेद्वयं वेदविदां विनिश्चयः ॥ १२ ॥
12. All grief and delusion are removed from those
great souls when there arises the very pure ¹ knowledge
of the non-dual Self. It is the conclusion of those who
know the meaning of the Vedas that there cannot be any
action or birth in the absence of grief ² and delusion.²
सुषुप्तवज्जाग्रति यो न पश्यति द्वयं तु पश्यन्नपि चाद्वयत्वतः ।
तथा च कुर्वन्नपि निष्क्रियश्च यः स आत्मविन्नान्य इतीह निश्चयः ॥
13. It is the conclusion here (in the Vedântas) that
one who, though perceiving ³ the world of duality in the
waking state, does not,⁴ as a man in deep sleep does
not,⁵ perceive it owing to duality being negated and who
is (really) actionless even when (apparently) acting, is a
man of Self-knowledge ; but no one else is so.
इतीदमुक्तं परमार्थदर्शनं मया हि वेदान्तविनिश्चितं परम् ।
विमुच्यतेऽस्मिन्यदि निश्चितो भवेन्न लिप्यते व्योम इवेह कर्मभिः ॥
14. This Right knowledge described by me is the
highest because it is ascertained in the Vedântas. One
becomes liberated and unattached (to actions) like the
ether if one is perfectly convinced of this Truth.
¹ I.e., free from all doubts. ² Ignorance implied by them.
³ Apparently. ⁴ I.e., does not perceive it to be real.
⁵ Duality gets merged in Ignorance in the case of deep sleep but
in the case of Self-knowledge it gets negated in all the states.

ईक्षितृत्वप्रकरणम् ॥ ११ ॥
CHAPTER XI
NATURE OF THE WITNESS
ईक्षितृत्वं स्वतःसिद्धं जन्तूनां च ततोऽन्यता ।
अज्ञान। दित्यतोऽन्यत्वं सदसीति निवर्त्यते ॥ १ ॥

1. All beings are by nature pure Consciousness
   Itself. It is due to Ignorance that they apppear to be
   different from It. Their (apparent) difference from It is
   removed by the teaching ‘Thou art Existence’.¹
   एतावद्धमृतत्वं न किंचिदन्यत्सहायकम् ।
   ज्ञानस्येति ब्रुवच्छास्त्रं सलिङ्गं कर्म बाधते ॥ २ ॥
2. The scriptures negate Vedic actions with their
   accessories ² by saying ‘Knowledge alone is the cause
   of immortality,³ and that there is nothing else to co-
   operate with it (in producing liberation).’
   सर्वेषां मनसो वृत्तमविशेषेण पश्यतः ।
   तस्य मे निर्विकारस्य विशेषः स्यात्कथंचन ॥ ३ ॥
   ¹ Brahman. ² The sacred tuft of hair on the head, the sacred
   thread, etc. ³ Br. U., 4. 5. 15.

1-6] NATURE OF THE WITNESS 117
मनोवृत्तं मनश्चैव स्वप्नवज्जाग्रतीक्षितुः ।
संप्रसादे द्वयासत्त्वाच्चिन्मात्रः सर्वगोऽव्ययः ॥ ४ ॥
3, 4. How can there be any special¹ property in Me
who am changeless by nature and witness the modifi-
cations of the minds of all without any exception ?
(How can again there be any change in Me) who
witness the mind and its functions in the waking state
as in dream ? But as there is the absence² of both the
mind and its functions in deep sleep I am Pure Consci-
ousness, all-pervading and changeless.
स्वप्नः सत्यो यथाऽबोधाद्देहात्मत्वं तथैव च ।
प्रत्यक्षादेः प्रमाणत्वं जाग्रत्स्याद्यात्मवेदनात् ॥ 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 भूतदोषैर्विवर्जितः ।
साक्षी चेताऽगुणः शुद्धो ब्रह्मैवास्मीति केवलः ॥ ६ ॥
6. I am Brahman of the nature of pure Conscious-
ness, 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.
¹ E.g., agency, egoism, etc.
² Therefore witnessing the mind and its functions is not in the
nature of the Self.

118 A THOUSAND TEACHINGS [CHAP. XI
नामरूपक्रियाभ्योऽन्यो नित्यमुक्तस्वरूपवान् ।
अहमात्मा 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 स्युर्न संशयः ॥ ८ ॥
8. Those who think themselves to be one with
Brahman and at the same time to be doers and experi-
encers should be regarded as fallen from both Know-
ledge and duties. They are, no doubt, unbelievers (in
the Vedas).
धर्माधर्मफलैर्योग इष्टोऽदृष्टो यथात्मनः ।
शास्त्राद्ब्रह्मत्वमप्यस्य मोक्षो ज्ञानात्तथेष्यताम् ॥ ९ ॥
9. It must be accepted on the strength of the
scriptures that the Self is Brahman, and that liberation
accrues from Right Knowledge only, like the connection
with the Self$^1$ of the results of sin and virtue, which,
though unseen is admitted (on the same authority).
या माहारजनाद्यास्ता वासनाः स्वप्नदर्शिभिः ।
अनुभूयन्त एवेह ततोऽन्यः केवलो दृशिः ॥ १० ॥
10. What are called (in the Sruti$^2$) clothes coloured
with turmeric etc. are nothing but mental impressions
$^1$ The individual Self. $^2$ Br. U., 2. 3. 6.