उपदेशसाहस्री (आदि शङ्कराचार्य - गद्य व पद्य भाग)

31-38] IMPOSSIBILITY OF ONE BEING ANOTHER 161
34. Illumining the modifications which have for their
objects waking,¹ dream ¹ and deep sleep ² the all-per-
vading Self is the same in all beings and the witness
of them all.
आत्मबुद्धिमनश्चक्षुर्विषयालोकसंगमात् ।
विचित्रो जायते बुद्धेः प्रत्ययोऽज्ञानलक्षणः ॥ ३५ ॥
35. Caused by Ignorance³ the diverse functions of
the intellect (called knowledge) come to exist when the
body, the intellect, the mind, the eye, objects and light
happen to co-exist (with the Self).
विविच्यास्मात्स्वमात्मानं विद्याच्छुद्धं परं पदम् ।
द्रष्टारं सर्वभूतस्थं समं सर्वभयातिगम् ॥ ३६ ॥
समस्तं सर्वगं शान्तं विमलं व्योमवत्स्थितम् ।
निष्कलं निष्क्रियं सर्वं नित्यं द्वन्द्वैर्विवर्जितम् ॥ ३७ ॥
36, 37. One should discriminate from these⁴ the
Self which is the witness, free from all fear, free from all
adjuncts, free from impurity, firm like the ether, 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 ज्ञः कथं ज्ञेयो मयेत्युत ।
विमृश्यैवं विजानीयाज्ज्ञानकर्म न वेति वा ॥ ३८ ॥
¹ Waking and dream are the objects of the modifications of
the mind. ² It is the object of the modification of Ignorance.
³ Superimposed on the Self.
⁴ The body, the intellect, etc. (See the previous verse).
11

162 A THOUSAND TEACHINGS [CHAP. XV
38. One should ascertain whether Pure Conscious-
ness, the witness of all the mental modifications is
knowable or not (and, if knowable,) whether It is an
object of knowledge or not.
अदृष्टं 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',¹ 'unknown¹ (knower)' and
'finite'² (if thought to be known), and so on.
स्वरूपाव्यवधानाभ्यां ज्ञानालोकस्वभावतः ।
अन्यज्ञानानपेक्षत्वाज्ज्ञातं चैव सदा मया ॥ ४० ॥
40. Independent of every other knowledge, of the
nature of the Light of Pure Consciousness and not dis-
tanced by anything³ Brahman, my own nature is always
known⁴ by me.
नान्येन ज्योतिषा कार्यं रवेरात्मप्रकाशने ।
स्वबोधान्नान्यबोधेच्छा बोधस्यात्मप्रकाशने ॥ ४१ ॥
41. The sun does not require any other light in
order to illumine itself; so, Knowledge⁵ does not require
any other knowledge except that which is its own nature
in order to be known.
¹ Br. U., 3. 7. 23. ² Ke. U., 2. 1.
³ Like the reflection of Itself. See also footnote 1, p. 60.
⁴ Not as an object of knowledge but as a non-object.
⁵ Pure Consciousness.

38-44] IMPOSSIBILITY OF ONE BEING ANOTHER 163
न तस्यैवान्यतोऽपेक्षा स्वरूपं यस्य यद्भवेत् ।
प्रकाशान्तरदृश्यो 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.e., being of the nature
of Knowledge the Self does not require another know-
ledge in order to be known).
व्यक्तिः स्यादप्रकाशस्य प्रकाशात्मसमागमात् ।
प्रकाशस्त्वर्ककार्यः स्यादिति मिथ्या वचो ह्यतः ॥ ४३ ॥
43.¹ A thing naturally lacking² luminosity gets re-
vealed (i.e., has only its surrounding darkness removed)
when in contact with something which by nature is
luminous. The saying, therefore, that luminosity is an
effect produced (on other things) by the sun is false.
यतोऽभूत्वा भवेद्यच्च तस्य तत्कार्यमिष्यते ।
स्वरूपत्वादभूत्वा न प्रकाशो जायते रखेः ॥ ४४ ॥
44. Something³ non-existent⁴ coming into existence⁵
from something⁶ else is called its effect. But light⁷
which is the sun's own nature does not come into
existence from previous non-existence.
¹ This half verse is an answer to the objection that Pure Consci-
ousness, though not capable of being known by another Conscious-
ness, knows Itself like the sun which, though not revealed by other
lights, reveals itself.
² For a thing naturally luminous is not made luminous by any-
thing else or by itself. So the Self which is of the nature of Know-
ledge cannot be known by another knowledge or by Itself.
³ E.g., a jar. ⁴ Not manifested before. ⁵ Manifestation.
⁶ E.g., earth. ⁷ Light seems to be in jars etc.

164 [PAGE NO] A THOUSAND TEACHINGS [CHAP. XV
सत्तामात्रे प्रकाशस्य कर्तादित्यादिरिष्यते ।
घटादिव्यक्तितो यद्वत्तद्वद्बोधात्मनीष्यताम् ॥ 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).
बिलात्सर्पस्य निर्याणे सूर्यो यद्वत्प्रकाशकः ।
प्रयत्नेन विना तद्वज्ज्ञाताऽऽत्मा बोधरूपतः ॥ ४६ ॥
46. Just as the sun, 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 Con-
ciousness only, is called a knower (without agency on
Its part).
दग्धैत्रमुष्णः सत्तायां तद्वद्बोद्धाऽत्मनीष्यताम् ।
सत्येव यद्युपाधौ तु ज्ञाते सर्प ऽवोत्थिते ॥ ४७ ॥
47. Just as fire which is naturally hot is called a
burner on account of its existence (proximate to things
burnt), so, the Self is a knower (on account of Its
existence proximate to objects¹ of knowledge) when
adjuncts are known² like the snake coming out of
its hole.
¹ Superimposed on the Self. [TAB] ²Illumined.

45-51] IMPOSSIBILITY OF ONE BEING ANOTHER 165
ज्ञाताऽयत्नोऽपि तद्वज्ज्ञः कर्ता भ्रामकवद्भवेत् ।
स्वरूपेण स्वयं नात्मा ज्ञेयोऽज्ञेयोऽथवा ततः ॥ ४८ ॥
विदिताविदिताभ्यां तदन्यदेवेति शासनात् ।
बन्धमोक्षादयो भावास्तद्वद्वात्मनि कल्पिताः ॥ ४९ ॥
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. In Its own nature,
therefore, It is neither capable of being known¹ nor
unknown² as it is taught (in the Sruti²) that the Self is
different from both the known and the unknown. The
ideas such as, bondage, liberation, etc. are likewise³
superimposed on the Self.
नाहोरात्रे यथा सूर्ये प्रभारूपाविशेषतः ।
बोधरूपाविशेषान्न बोधाबोधौ तथात्मनि ॥ 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 knowledge⁴
or ignorance⁵ in the Self which is of the nature of Pure
Consciousness only.
यथोक्तं ब्रह्म यो वेद हानोपादानवर्जितम् ।
यथोक्तेन विधानेन स सत्यं नैव जायते ॥ ५१ ॥
. ¹ See verses 39 and 40 above. In the proximity of agents etc.
the Self is called an agent and as It is actionless It is called a
non-agent. ² Ke. U., 1. 4. ³ Like agency and knowingness.
See verses 45, 47 and 48 above.
⁴ Therefore no liberation. ⁵ Therefore no bondage.

166 A THOUSAND TEACHINGS [CHAP. XV
51. Knowing Brahman, described as having no con-
nection with acceptance¹ or rejection¹ according to the
method² delineated, one is certainly never born again.
जन्ममृत्युप्रवाहेषु पतितो नैव शक्नुयात् ।
इत उद्धर्तुमात्मानं ज्ञानादन्येन केनचित् ॥ ५२ ॥
52. One who has fallen into the stream of births and
deaths cannot save oneself by anything else except
Knowledge.
भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः ।
क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्ट इति श्रुतेः ॥ ५३ ॥
53. The Sruti³ says that the knots⁴ of the heart are
torn asunder, all doubts disappear and one's actions
come to an end when the Self is seen.
ममाहमित्येतदपोह्य सर्वतो विमुक्तदेहं पदमम्बरोपमम् ।
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 goal⁵, which is devoid of (the
gross and the subtle) bodies and described here accord-
ing to right inference⁶ and the scriptures⁶ well-studied.
¹ Knowing that the Self is neither accepted nor rejected and that
It does not accept or reject anything.
² For a clear understanding of the terms 'the Self' and 'Brahman'.
See also verse 96, Chapter 18. ³ Mu. U., 2. 2. 8.
⁴ The mutual superimposition of the Self and the non-Self.
⁵ Self-Brahman. ⁶ And therefore there is no possibility of there
being any error here.

पार्थिवप्रकरणम् ॥ १६ ॥
CHAPTER XVI
"CONSISTING OF EARTH" ¹
पार्थिवः कठिनो धातुर्द्रवो देहे स्मृतोऽम्मयः ।
पक्तिचेष्टावकाशाः स्युर्वह्निवाय्वम्बरोद्भवाः ॥ 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 ² in the
   body are due to fire, air and ether respectively.
   घ्राणादीनि तदर्थाश्च पृथिव्यादिगुणाः क्रमात् ।
   रूपालोकवदिष्टं हि सजातीयार्थमिन्द्रियम् ॥ २ ॥
2. Smell etc., (i.e., the senses) and their objects are
   produced from earth etc. respectively as the senses have
   for their objects things of their own kind e.g., colour and
   light (the latter being of the same nature as the former,
   its object).
   ¹ The name is after the first word of this chapter in the text.
   ² I.e., the channels through which food, drink, and the mind
   move in the body.

168 A THOUSAND TEACHINGS [CHAP. XVI
बुद्धयर्थान्याहुरेतानि वाक्पाण्यादीनि कर्मणे ।
तद्विकल्पार्थमन्तस्थं मन एकादशं भवेत् ॥ ३ ॥
3. These¹ 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 भवेद्बुद्धिस्तां सर्वार्थानुभाविनीम् ।
ज्ञाताऽऽत्मोक्तः स्वरूपेण ज्योतिषा व्यञ्जयन्सदा ॥ ४ ॥
4. The intellect is for determining objects. Always
illuminating the all-pervasive² intellect by Its light,³ Its
own nature the Self is called the Knower.
[The purport of the above four verses is that the Self
is different from the body, the senses, the mind and the
intellect.]
व्यञ्जकस्तु यथाऽऽलोको व्यङ्ग्यस्याकारतां गतः ।
व्यतिकीर्णोऽप्यसंकीर्णस्तद्वज्ज्ञः प्रत्ययैः सदा ॥ ५ ॥
5. Just as light assumes the forms of objects reveal-
ed by it but is really different from, though (apparently)
mixed up with, them, so, the Self is different from the
mental modifications (whose forms It assumes⁴ while
revealing them).
¹ Smell etc. See the previous verse.
² Pervading objects one after another. ³ Consciousness.
⁴ Through Its reflection.

3-9] " CONSISTING OF EARTH " 169
स्थितो दीपो यथायत्नः प्राप्तं सर्वं प्रकाशयेत् ।
शब्दाद्याकारबुद्धींज्ञः प्राप्तास्तद्वत्प्रपश्यति ॥ 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 illuminating everything within
its reach.
शरीरेन्द्रियसंधात आत्मत्वेन गतां धियम् ।
नित्यात्मज्योतिषा दीप्तां विशिषन्ति सुखादयः ॥ ७ ॥
7. Pleasure etc. qualify the intellect identifying itself
with the combination of the body and the senses and
getting illumined by the eternal Light of the Self.
शिरोदुःखादिनात्मानं दुःख्यस्मीति हि पश्यति ।
द्रष्टान्यो दुःखिनो दृश्याद्द्रष्टृत्वाच्च न दुःख्यसौ ॥ ८ ॥
8. For one considers oneself to be distressed by pain
in the head etc. The Seer is different from the seen¹
which feels pain. The Self is free from pain as It is the
Seer (of the pain).
दुःखी स्याद्दुःख्यहंमानाद्दुःखिनो दर्शनान्न वा ।
संहतेऽङ्गादिभिर्द्रष्टा दुःखी दुःखस्य नैव सः ॥ ९ ॥
9. One becomes unhappy when one identifies one-
self with something¹ which has assumed the form of
unhappiness but not by merely seeing it. The Witness²
of the pain in the body which is a combination of the
limbs etc. does not feel pain.
¹ The intellect. ² The Self.

170 A THOUSAND TEACHINGS [CHAP. XVI
चक्षुर्वत्कर्मकर्तृत्वं स्याच्चेन्नानेकमेव तत् ।
संहतं च, ततो नात्मा द्रष्टृत्वात्कर्मतां व्रजेत् ॥ १० ॥
10. May it not be that the Self is both object and
subject like the eye?¹ No; the eye consists of several
parts and is a combination.² But the Self does not
become an object as It is the Seer.³
ज्ञानयत्नाद्यनेकत्वमात्मनोऽपि मतं यदि ।
नैकज्ञानगुणत्वात्तु 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 subject⁴ and
object⁴). (No, it is not so ;) It can never be an object
because, like light, It has only one quality viz., Know-
ledge.⁵
ज्योतिषो द्योतकत्वेऽपि यद्वन्नात्मप्रकाशनम् ।
भेदेऽप्येवं समत्वाज्ज्ञ आत्मानं नैव पश्यति ॥ १२ ॥
12. Just as light, though an illuminator, does not
illumine itself, so, even assuming⁶ that there is a
¹ The eye becomes an object when seen in a mirror and a
subject when it is in its own place. So, identified with other things
the Self is an object, otherwise It is a subject.—The objector.
² And, therefore, it may be both Subject and object as suggested
by the objector. ³ Pure Consciousness. It can never become
an object. For an object is always the non-Self.
⁴ The objector means that the Self possessed of the qualities of
effort, desire, etc. may be a subject with certain qualities and an
object with others. ⁵ Br. U., 2. 4. 12.
⁶ Even according to the assumption, therefore, one conscious part
cannot make the other conscious part its object; nor can we imagine
that there may be a non-conscious part in consciousness.

10-15] “ CONSISTING OF EARTH ” 171
dividing line (dividing It into two categories viz., subject
and object) in the Self, It cannot illumine Itself. For It
is of a homogeneous conscious nature.
यद्धर्मा यः पदार्थो न तस्यैवेयात्स कर्मताम् ।
न ह्यात्मानं दहत्यग्निस्तथा नैव प्रकाशयेत् ॥ १३ ॥
13. Nothing¹ can be an object of its own quality.
For fire does not burn or illumine itself.
एतेनैवात्मनात्मनो ग्रहो बुद्धेर्निराकृतः ।
अंशोऽप्येवं समत्वाद्धि निर्भेदत्वान्न युज्यते ॥ १४ ॥
14. The doctrine of the Buddhist that the intellect²
is perceived by itself is refuted by this. Similarly,³ 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 बुद्धेग्गन्येन दृश्यता ।
युक्ताऽतो घटवत्तस्याः प्राक्सिद्धेश्च विकल्पतः ॥ १५ ॥
15. The doctrine of the void (Nihilism) is⁴ also not
reasonable as it must be accepted that the intellect is
witnessed like a jar by another i.e., the Self. For the
¹ The Self is, therefore, not the object of knowledge which is
supposed by some to be a quality of the Self.
² There is no Self other than the intellect according to the
Buddhists.
³ Like the assumption that the Self is both subject and object.
See verses 10—13 and footnotes.
⁴ Like the doctrine that the intellect is the Self.

172 A THOUSAND TEACHINGS [CHAP. XVI
Self exists before ¹ the intellect comes ² into (apparent)
existence.
अविकल्पं तदस्त्येव यत्पूर्वं स्याद्विकल्पतः ।
विकल्पोत्पत्तिहेतुत्वाद्यस्यैव तु कारणम् ॥ १६ ॥
16. (Whatever ³ is pervaded by anything ⁴ is an effect
of that thing, the cause.) Itself uncaused the cause ⁵
producing effects (such as, the intellect ⁶ etc.) must,
therefore have an existence invariably anterior to that
of the effect.
अज्ञानं कल्पनामूलं संसारस्य नियामकम् ।
हित्वात्मानं परं ब्रह्म विद्यान्मुक्तं सदाभयम् ॥ १७ ॥
17. Discarding Ignorance,⁷ the root of all superim-
position and the controller of transmigratory existence,
one should know the Self to be the Supreme Brahman
which is always free and devoid of fear.
जाग्रत्स्वप्नौ तयोर्बीजं सुषुप्ताख्यं तमोमयम् ।
अन्योन्यस्मिन्नसत्त्वाच्च नास्तीत्येतत्त्रयं त्यजेत् ॥ १८ ॥
18. (Transmigratory existence consists of) waking
and dream. Their root is deep sleep consisting of Ignor-
ance. No one of these three states has a real existence
because each goes out of existence when another
¹ E.g., in deep sleep. ² In waking and dream.
³ E.g., an earthen jar. ⁴ E.g., earth. ⁵ The Self.
⁶ Pervaded by (the reflection of) Existence, the Self. The Self
must, therefore, have an existence anterior to that of everything.
Hence nihilism cannot be accepted.
⁷ Superimposed and therefore unreal.

16-22] " CONSISTING OF EARTH " 173
remains in it. One should, therefore, give up ¹ all these
three states.
आत्मबुद्धिमनश्चक्षुरालोकार्थादिसंगतात् ।
भ्रान्तिः स्यादात्मधर्मेति क्रियाणां संनिपाततः ॥ १९ ॥
निमीलोन्मीलने स्थाने वायव्ये तेन चक्षुषः ।
प्रकाशत्वान्मनस्येवं बुद्धौ न स्तः प्रकाशतः ॥ २० ॥
19, 20. Just as the closing and opening of the eye-
lids, 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 ² ; so, the Self,
(though really not an agent,) is mistaken for one
because actions arise when the body, the intellect, the
mind, the eye, light, objects, etc. coexist with It.
संकल्पाध्यवसायौ तु मनोबुद्धयोर्यथा क्रमात् ।
नेतरेतरधर्मत्वं सर्वं चात्मनि कल्पितम् ॥ २१ ॥
21. The peculiar characteristic of the mind is reflec-
tion and that of the intellect is determination, and not
vice versa. Everything is superimposed on the Self.
स्थानावच्छेददृष्टिः स्यादिन्द्रियाणां तदात्मनाम् ।
गता धीस्तां हि पश्यञ्ज्ञो देहमात्र इवेक्ष्यते ॥ २२ ॥
¹ I.e., 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.
² For they are instruments of knowledge.

174 A THOUSAND TEACHINGS [CHAP. XVI
22. Organs are (thought to be not all-pervading¹
but) limited by their particular appendages (which are
in the body). The intellect gets identified with the
organs (and hence with the body). Illumining the in-
tellect, therefore, the Self appears to be of the same size
as the body.²
क्षणिकं हि तदत्यर्थं धर्ममात्रं निरन्तरम् ।
सादृश्याद्दीपवत्तद्धीस्तच्छान्तिः पुरुषार्थता ॥ २३ ॥
23. (Objection). Both knowledge and its objects
are extremely momentary (i.e., perishable by nature
every moment). They are appearances only (without
any permanent reality for a substratum) and are con-
tinually being produced. Just as a lamp (of the preced-
ing moment) appears to be the same (in the succeeding
moment) on 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 due³).
स्वाकारान्यावभासं च येषां रूपादि विद्यते ।
येषां नास्ति ततश्चान्यत्पूर्वासंगतिरुच्यते ॥ २४ ॥
24. (Reply). According to one school of these
philosophers colour etc. (external things) which are
objects of knowledge exist. According to another
¹ As they do not function outside the body.
² Jainas hold this view.
³ The verse states the doctrine of the Buddhists.

22-27] " CONSISTING OF EARTH " 175
school¹ external objects other than knowledge do not
exist. The unreasonableness of the former school is
now going to be described.²
बाह्याकारत्वतो ज्ञप्तेः स्मृत्यभावः सदा क्षणात् ।
क्षणिकत्वाच्च संस्कारं नैवाधत्ते क्वचित्तु धीः ॥ २५ ॥
आधारस्याप्यसत्त्वाच्च तुल्यतानिर्निमित्ततः ।
स्थाने वा क्षणिकत्वस्य हानं स्यान्न तदिष्यते ॥ २६ ॥
25, 26. (According to this school) knowledge has
to be admitted to be identical³ with external things ;
and everything⁴ being momentary and the intellect,
the receptacle in which the impressions of memory
are to be retained being non-existent⁵ (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 due
to a misconception of similarity but) there is no cause⁶
of similarity (between the preceding and the succeed-
ing moments⁷). (If, on the other hand, a witness per-
ceiving both the moments be admitted) the doctrine of
momentariness is abandoned. But that is not desirable.
शान्तेश्चाप्यप्रसिद्धत्वात्साधनोक्तिरनर्थिका ।
ऐकैकस्मिन्समाप्तत्वाच्छान्तेरन्यानपेक्षता ॥ २७ ॥
¹ Idealists. ² There is still another School according to which
there are neither knowledge nor its objects. They are Nihilists.
³ In that case their doctrine would be the same as that of the
Idealists. ⁴ Both subjects and objects. ⁵ Because momentary.
⁶ E.g. parts, qualities etc. Beginning from here the arguments are
also against the idealists. ⁷ Phenomena belonging to the moments.

176 A THOUSAND TEACHINGS [CHAP. XVI
27. The teaching of a means to the attainment of
the end (viz., the bringing to an end of the idea of
continuity in knowledge and its object) becomes
useless. For it requires no effort to be accomplished.
As all phenomena exist only for a moment¹ the
coming to an end of the said continuity does not
depend on anything else.
अपेक्षा यदि भिन्नेऽपि परसंतान इष्यताम् ।
सर्वार्थे 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 series² which is quite
foreign.³ (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 momentariness).
तुल्यकालसमुद्भूतावितेरेतरयोगिनौ ।
योगाच्च संस्कृतो यस्तु सोऽन्यं हीक्षितुमर्हति ॥ २९ ॥
29. That particular one of two⁴ things existing at
the same time and connected with each other is fit
to depend on the other owing to whose connection it
is benefited.⁵
¹ The ideas of continuity and indiscrimination also being
momentary there is no effort necessary to remove them.
² Each phenomenon continually produced and destroyed every
moment and produced again is known to be a series.
³ E. g., in order to be produced, curd may depend on sand instead
of milk. ⁴ E.g., a sprout and a cloud. ⁵ Here ends the
refutation of those who hold the doctrine of momentariness.

27-33] " CONSISTING OF EARTH " 177
मृषाध्यासस्तु यत्र स्यात्तन्नाशस्तत्र नो मतः ।
सर्वनाशो भवेद्यस्य मोक्षः कस्य फलं वद ॥ ३० ॥
30. Our doctrine is that there is false superimposi-
tion on the Self and its negation in the same Self.
Please¹ tell me who will attain liberation, the result of
Knowledge according to you who hold that all (i.e. both
the superimposed and the substratum) are annihilated.
अस्ति तावत्स्वयं नाम ज्ञानं वात्मान्यदेव वा ।
भावाभावज्ञतस्तस्य नाभावस्त्वधिगम्यते ॥ ३१ ॥
31. That oneself exists is undoubted. You may
call it Knowledge, Self or whatever² you like. But Its
non-existence cannot be admitted as It is the Witness
of all things existing and non-existing.³
येनाधिगम्यतेऽभावस्तत्सत्स्यात्तन्न चेद्भवेत् ।
भावाभावानभिज्ञत्वं लोकस्य स्यान्न चेष्यते ॥ ३२ ॥
32. That by which the non-existence of things is
witnessed must be real. All would be ignorant of
the existence and non-existence of things if that were
not the case. Therefore yours is a position² which
cannot be accepted.
सदसत्सदसच्चेति विकल्पःत्प्राग्यदिष्यते ।
तदद्वैतं समत्वात्तु नित्यं चान्यद्विकल्पितात् ॥ ३३ ॥
33. That which must be admitted to exist before
the deliberation about existence, non-existence or both
¹ Refutation of Nihilism. ² A void.
³ The author’s doctrine, verses 31—44.
12

178 A THOUSAND TEACHINGS [CHAP. XVI
is One 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.
विकल्पोद्भवतोऽसत्त्वं स्वप्नदृश्यवदिष्यताम् ।
द्वैतस्य प्रागसत्त्वाच्च सदसत्त्वादिकल्पनात् ॥ ३४ ॥
34. Accept duality as unreal. For it comes to exist
by way of superimposition like dream objects and does ¹
not exist before ² the deliberation about its existence,
non-existence, etc.
वाचारम्भणशास्त्राच्च विकाराणां ह्यभावता ।
मृत्योः स मृत्युमित्यादेर्मम मायेति च स्मृतेः ॥ ३५ ॥
35. All the modifications (of the Primeval Cause) are
known to be unreal according to the scriptures which
say that they have ‘ words ³ only for their support ’ and
that ‘ he ⁴ dies again and again ’ and so on. The Smriti
also says ‘ My ⁵ Mâyâ (is difficult to be get rid of ’).
विशुद्धिश्चात एवास्य विकल्पाच्च विलक्षणः ।
उपादेयो न हेयोऽत आत्मा नान्यैरकल्पितः ॥ ३६ ॥
36, The Self is, therefore,⁶ pure and is of a nature
contrary to that of what is superimposed. Hence It
can neither be accepted nor rejected. It is ⁷ not superim-
posed on anything else.
¹ There is no evidence that duality exists when unknown. See
Pra. U., 4. 7. 8. ² E.g., in deep Sleep.
³ Chh. U., 6. 1. 4—6. ⁴ Br. U., 4. 4. 19.
⁵ Bh. Gîtâ, 7. 14. ⁶ As all duality is unreal.
⁷ Because It is the ultimate substratum of all superimposition.

34-41] " CONSISTING OF EARTH " 179
अप्रकाशो यथाऽऽदित्ये नास्ति ज्योतिःस्वभावतः ।
नित्यबोधस्वरूपत्वान्नाज्ञानं तद्वदात्मनि ॥ ३७ ॥
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.
तथाऽविक्रियरूपत्वान्नावस्थान्तरमात्मनः ।
अवस्थान्तरवत्त्वे 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 ॥
संयोगस्याप्यनित्यत्वाद्वियोगस्य 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 Self). Again it is not reasonable that it is a
union (with Brahman) or 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,¹ one's own
¹ That the Self Itself is Liberation is the conclusion.

180 A THOUSAND TEACHINGS [CHAP. XVI
real nature is never destroyed. For It is uncaused and
cannot be accepted or rejected by oneself (or by others)
while other things (e.g., states etc.) are caused.
स्वरूपत्वान्न सर्वस्य त्यक्तुं शक्यो ह्यनन्यतः ।
ग्रहीतुं वा ततो नित्योऽविषयत्वात्पृथक्त्वतः ॥ ४२ ॥
42. As It is the Self of every thing, not different
from anything and not an object like a thing separate
from It the Self cannot be accepted or rejected. It is,
therefore, eternal.
आत्मार्थत्वाच्च सर्वस्य नित्य आत्मैव केवलः ।
त्यजेत्तस्मात्क्रियाः सर्वाः साधनैः सह मोक्षवित् ॥ 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 own Self.) As it is so, one aspiring after
liberation should renounce all (Vedic) actions with their
accessories.
आत्मलाभः परो लाभ इति शास्त्रोपपत्तयः ।
अलाभोऽन्यात्मलाभस्तु त्यजेत्तस्मादनात्मताम् ॥ ४४ ॥
44. To know the real Self¹ 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 attainment at all. One,
therefore, should renounce this misconception of taking
the non-Self for the Self.
¹ Brahman, the Universal Self.