उपदेशसाहस्री (आदि शङ्कराचार्य - गद्य व पद्य भाग)

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.

42-47] " CONSISTING OF EARTH " 181
गुणानां समभावस्य भ्रंशो न ह्युपपद्यते ।
अविद्यादेः प्रसुप्तत्वान्न चान्यो हेतुरुच्यते ॥ ४५ ॥
45. The deviation of the Gunas ¹ from the state of
equilibrium (which they have during the dissolution of
the universe with their consequent evolution) is not
reasonable. For no causes (of this transformation) are
admitted inasmuch as, (according to these philosophers,²)
Ignorance is then merged, (individual souls, Purushas, as
they are called, are always spectators only and Iswara
is not admitted).³
इतरेतरहेतुत्वे प्रवृत्तिः स्यात्सदा न वा ।
नियमो न प्रवृत्तीनां गुणेष्वात्मनि वा भवेत् ॥ ४६ ॥
46. If the Gunas be the causes of their mutual
change there will always be change or none at all. (If
one argues that there cannot be a continuous trans-
formation in the Gunas as creation, maintenance and
dissolution are known to come one after another, still)
there will be no regulating cause of the modifications of
the Gunas acting either on the Purushas ⁴ or on the
Gunas; (and no other categories are admitted in the
Sânkhya philosophy).
विशेषो मुक्तबद्धानां तादर्थ्ये न च युज्यते ।
अर्थार्थिनोस्त्वसंबन्धो नार्थी ज्ञो नेतरोऽपि वा ॥ ४७ ॥
¹ Sattva, rajas and tamas, the three constituent essences of
the material cause of the universe called the "Prakriti" or
"Pradhâna" in the Sânkhya philosophy. ² The Sânkhyas.
³ Refutation of the Sânkhya doctrine : verses 45—50.
⁴ Purushas are immutable.

182 A THOUSAND TEACHINGS [CHAP. XV
47. If, (as admitted,) the Prakriti or Pradhâna work
for (the bondage and the liberation of) the Purushas
there will be no distinction ¹ between the bound and the
liberated. Moreover, there is no relation between what
is desired (i.e., liberation) and one who desires it as the
Purusha has no desire at all, neither the other, i.e., the
Prakriti.²
प्रधानस्य च परार्थ्यं पुरुषस्याविकारतः ।
न युक्तं सांख्यशास्त्रेऽपि विकारेऽपि न युज्यते ॥ ४८ ॥
48. As the Purusha is changeless it is not reason-
able according to the Sânkhya philosophy also ³ that the
Prakriti can work for it. Even admitting change ⁴ (in
the Purusha) it is unreasonable (that the Prakriti is of
any service or disservice to it).
संबन्धानुपपत्तेश्च प्रकृतेः पुरुषस्य च ।
मिथोऽयुक्तं तदर्थत्वं प्रधानस्याचितित्त्वतः ॥ ४९ ॥
49. As there can reasonably be no mutual relation
between the Prakriti and the Purusha and as the
Prakriti is non-conscious it is unreasonable that the
Prakriti can render any service to the Purusha.
क्रियोत्पत्तौ विनाशित्वं ज्ञानमात्रे च पूर्ववत् ।
निर्निमित्ते त्वनिर्मोक्षः प्रधानस्य प्रसज्यते ॥ ५० ॥
¹ For all Purushas will be bound or all liberated as the same
Prakriti works for all Purushas at the same time.
² For it is non-conscious. ³ Like other non-vedic systems of
philosophy outside the pale of the Vedas. ⁴ In that case the
Purusha will have to be admitted to be transitory and not, as it is
supposed, the lord of the Prakriti which is admitted to be eternal.

47-53] " CONSISTING OF EARTH " 183
50. If any action is admitted (in the Purusha) it must
be perishable. If (it is argued that) the action in the
Purusha is of the nature of Knowledge¹ only we meet
with the difficulty spoken of before. If uncaused action
in the Prakriti be admitted it becomes unreasonable
that there can be liberation.
न प्रकाश्यं यथोष्णत्वं ज्ञानेनैवं सुखादयः ।
एकनीडत्वतोऽग्राह्याः स्युः कणादादिवर्त्मनाम् ॥ ५१ ॥
51. Pleasure² etc. cannot, as held by the followers
of Kanada, be the objects of knowledge ; for they are
the properties of the same substance,³ just as heat,
(a property of fire) cannot be revealed by light.⁴
युगपत्समवेतत्वं सुखविज्ञानयोरपि ।
मनोयोगैकहेतुत्वादग्राह्यत्वं सुखस्य च ॥ ५२ ॥
52. Pleasure and knowledge cannot come together
as each of them is (separately) caused by the contact
of the mind (with the self). Therefore pleasure cannot
be the object (of knowledge).
तथान्येषां च भिन्नत्वाद्युगपज्जन्म नेष्यते ।
गुणानां समवेतत्वं ज्ञानं चेन्न विशेषणात् ॥ ५३ ॥
¹ If knowledge is Pure Consciousness the Purusha cannot be the
lord of the Prakriti, (see footnote 4, verse 48 above,) but if it be
phenomenal, Purusha becomes perishable.
² Refutation of Kanâda's Vaiseshika doctrine : verses 51—66.
³ The individual soul. According to this philosophy souls have
qualities, such as knowledge, pain, pleasure, etc.
⁴ Another property of fire.

184 A THOUSAND TEACHINGS [CHAP. XVI
53. As other qualities also are different from one
another (like knowledge and pleasure) they cannot be
produced at the same time. If it be contended that the
knowledge of the qualities is nothing but their coming
in contact with one and the same self, we say ‘No’;
for they are qualified ¹ by knowledge.
ज्ञानेनैव विशेषत्वाज्ज्ञानाप्यत्वं स्मृतेस्तथा ।
सुखं ज्ञातं मयेत्येवं तवाज्ञानात्मकत्वतः ॥ ५४ ॥
54. Pleasure etc. are surely objects of knowledge
because they are qualified by it and also on account of
the memory, ‘pleasure was known by me.’ (Moreover,
they cannot be known by being connected with the
self only and not with knowledge.) For the self is
non-conscious ² as it is different from knowledge
according to you.
सुखादेर्नात्मधर्मत्वमात्मनस्तेऽविकारतः ।
भेदादन्यस्य कस्मान्न मनसो वाऽविशेषतः ॥ ५५ ॥
55. Pleasure etc. cannot be the qualities of the soul
as it is changeless ³ according to you. Moreover, why
should pleasure etc. of one soul not be there in other
souls and also in the mind as difference is common ⁴ ?
¹ E.g., we say ‘known pleasure’, ‘known pain’, etc.
² Whatever is different from knowledge must be non-conscious.
And non-conscious pleasure, pain, etc. cannot be known when in
contact with a non-conscious Self.
³ For souls, according to them, are all of an infinitely extended
nature and are, therefore, changeless.
⁴ Just as pleasure etc. are different from one soul they are so
from other souls and from the mind.

53-59] " CONSISTING OF EARTH " 185
स्यान्मालाऽपरिहार्या तु ज्ञानं चेज्ज्ञेयतां व्रजेत् ।
युगपद्वापि चोत्पत्तिरभ्युपेतात इष्यते ॥ ५६ ॥
56. If knowledge be the object of a second¹ know-
ledge a regressus ad infinitum is inevitable. If, however,
a simultaneous production (of the two knowledges from
one single contact of the mind with the self) be
admitted you must accept (the simultaneous production
of colour, taste, smell, etc. from the same contact).
अनवस्थान्तरत्वाच्च बन्धो नात्मनि विद्यते ।
नाशुद्धिश्चाप्यसङ्गत्वादसङ्गो हीति च श्रुतेः ॥ ५७ ॥
57. There is no bondage in the Self as there is no
change of condition in It. There is no impurity in the
Self inasmuch as It is ‘unattached’ as the Sruti² says.
सूक्ष्मैकागोचरेभ्यश्च न लिप्यत इति श्रुतेः ॥ ५८ ॥
58. (The Self is eternally pure) as It is beyond the
mind and speech, one only and without any attributes,
as the Sruti³ says “It does not get attached.”
एवं तर्हि न मोक्षोऽस्ति बन्धाभावात्कथंचन ।
शास्त्रानर्थक्यमेव स्यान्न बुद्धेर्भ्रान्तिरिष्यते ।
बन्धो, मोक्षश्च तन्नाशः स यथोक्तो न चान्यथा ॥ ५९ ॥
59. (Objection). If this be so, in the absence of
bondage there cannot be any liberation and the
scriptures are, therefore, useless.
¹ It is admitted by the Vaiseshikas.
² Br. U., 3. 9. 26.
³ Kath. U., 5. 11.

186 A THOUSAND TEACHINGS [CHAP. XVI
(Reply). No. Bondage is nothing but a delu-
sion of the intellect; the removal of this delusion is
liberation. Bondage is nothing but what has been
described.¹
बोधात्मज्योतिषा दीप्ता बोधमात्मनि मन्यते ।
बुद्धिर्नान्योऽस्ति बोद्धेति सेयं भ्रान्तिर्हि धीगता ॥ ६० ॥
60. Illumined by the light² of the Self, Pure Con-
sciousness, the intellect (falsely) believes that it is
itself conscious and that there is no one else which
is so. This is delusion. It is in the intellect.
बोधस्यात्मस्वरूपत्वान्नित्यं तत्रोपचर्यते ।
अविवेकोऽप्यनाद्योऽयं संसारो नान्य इष्यते ॥ ६१ ॥
61. Consciousness which is of the nature of the
eternal Self is superimposed³ on the intellect. This
indiscrimination is also beginningless (like the Ignorance
to which it is due). This indiscrimination, and nothing
else, is what is called transmigratory existence.
मोक्षस्तन्नाश एव स्यान्नान्यथानुपपत्तितः ।
येषां वस्त्वन्तरापत्तिर्मोक्षो नाशस्तु तैर्मतः ॥ ६२ ॥
62. The removal of this indiscrimination, and
nothing else, is what is called liberation as all other
conceptions of it are unreasonable. It is the destruc-
tion of the Self according to those who consider
¹ In verse 17 of this chapter. So the scriptures are not useless,
as they teach the means to the removal of this delusion. See the
following verse. ² The reflection of the Self.
³ See foot-note 2, para 59, chapter II, prose part.

60-67] " CONSISTING OF EARTH " 187
liberation¹ to be the change of the individual Self
into a different Being.²
अवस्थान्तरमप्येवमविकारान्न युज्यते ।
विकारोऽवयवित्वं स्यात्ततो नाशो घटादिवत् ॥ ६३ ॥
63. Similarly, it is also not reasonable that libera-
tion is a change of condition (on the part of the Self)
as It is changeless. If, however, any change be
assumed to exist in It, it must be admitted to consist of
parts and so to be destructible like jars and other things.
तस्माद्भ्रान्तिरतोऽन्या हि बन्धमोक्षादिकल्पनाः ।
सांख्यकाणादबौद्धानां मीमांसाहतकल्पनाः ॥ ६४ ॥
शास्त्रयुक्तिविहीनत्वान्नादर्तव्याः कदाचन ।
शक्यन्ते शतशो वक्तुं दोषास्तासां सहस्रशः ॥ ६५ ॥
अपि निन्दोपपत्तेश्च यान्यतोऽन्यानि चेत्यतः ।
त्यक्त्वातो ह्यन्यशास्त्रोक्तीर्मतिं कुर्याद्दृढां बुधः ॥ ६६ ॥
श्रद्धाभक्ती पुरस्कृत्य हित्वा सर्वमनाजॆवम् ।
वेदान्तस्यैव तत्त्वार्थे व्यासस्याभिमतौ तथा ॥ ६७ ॥
64—67. Therefore the conception of bondage and
liberation different from this is wrong. The con-
ceptions of the Sânkhyas, the Kânâdas and the
Buddhists about them are not tenable according to
reason. They should never be accepted. For they are
not supported by reason and the scriptures. Hundreds
and thousands of errors on their part may be mentioned.
¹ See footnote 1, verse 41 above. ² Brahman.

188 A THOUSAND TEACHINGS [CHAP. XVI
As the scriptures other than the Vedas have been
condemned (in the ancient sacred tradition,$^1$) " scriptures
other than these," (they should not be accepted). A wise
man should give up the teachings of such scriptures
and all crookedness, and, with faith and devotion, should
have a firm understanding of the true import of the
Vedântas accepted by Vyâsa.$^2$
इति प्रणुन्रा द्वयवादकल्पना निरात्मवादाश्च तथाहि युक्तितः ।
व्यपेतशङ्काः परवादतः स्थिरा मुमुक्षवो ज्ञानपथे स्युरित्युत ॥
68. False doctrines of dualism and those according
to which the Self is not admitted have thus been
refuted by reasoning, so that those who aspire after
liberation may be steady in the path of Knowledge
(described in the Vedântas) and be free from doubts
arising from others' doctrines.
स्वसाक्षिकं ज्ञानमतीव निर्मलं विकल्पनाभ्यो विपरीतमद्वयम् ।
अवाप्य सम्यग्यदि निश्चितो भवेन्निरन्वयो निर्वृतिमेति शाश्वतीम् ॥
69. Having attained the extremely pure, non-dual
Knowledge$^3$ which is Its own Witness and contrary to
what is superimposed a man, perfectly convinced (of
the Truth of the Self), becomes free from Ignorance
and gets eternal peace.
$^1$ The tradition is this : Those learned ones who want pure
religion should doubt about the truth of the various scriptures
found in the world, which are other than the Vedas etc.
$^2$ Bâdarâyana, the author of the Vedânta Aphorisms.
$^3$ Knowledge of Brahman that leads to liberation immediately.

68-72] " CONSISTING OF EARTH " 189
इदं रहस्यं परमं परायणं व्यपेतदोषैरभिमानवर्जितैः ।
समीक्ष्य कार्या मतिरार्जवे सदा न तत्त्वदृक्स्वान्यमतिर्हि कश्चन ॥
70. Having a firm grasp of this secret Knowledge,¹
the Supreme Goal, and being free from defects and
vanity people should always fix their minds on Brahman
which is always the same. For no man who knows
Brahman to be different from himself is a knower
of Truth.
अनेकजन्मान्तरसंचितैर्नरो विमुच्यतेऽज्ञाननिमित्तपातकैः ।
इदं विदित्वा परमं हि पावनं न लिप्यते व्योम इवेह कर्मभिः ॥
71. When he acquires this Knowledge, the supreme
purifier a man becomes free from all merit and
demerit produced by Ignorance and accumulated in
many other lives. He, like the ether, does not get
attached to actions in this world.
प्रशान्तचित्ताय जितेन्द्रियाय च प्रहीणदोषाय यथोक्तकारिणे ।
गुणान्वितायानुगताय सर्वदा प्रदेयमेतत्सततं मुमुक्षवे ॥ ७२ ॥
72. This (Knowledge) should be imparted only to
him whose mind has been pacified, who has controlled
his senses and is freed² from all defects, who has
practised the duties (enjoined by the scriptures) and
is possessed of good qualities,³ who is always obedient
(to the teacher) and aspires after liberation only.
¹ That the Self is Brahman.
² By the performance of Vedic actions without a desire for their
results. ³ Such as, learning, humility and truth.

190 A THOUSAND TEACHINGS [CHAP. XVI
परस्य देहे न यथाभिमानिता परस्य तद्वत्परमार्थमीक्ष्य च ।
इदं हि विज्ञानमतीव निर्मलं संप्राप्य मुक्तोऽथ भवेच्च सर्वतः ॥
73. Just as one is free from the ideas of 'me' and
'mine' in respect of others' bodies, so, one becomes free
from those ideas (in respect of one's own body) when
one knows the supreme Truth. One becomes im-
mediately liberated in all respects on attaining this very
pure Knowledge.
नहीह लाभोऽभ्यधिकोऽस्ति कश्चन •
स्वरूपलाभात्स इतो हि नान्यतः ।
न देयमैन्द्रादपि राज्यतोऽधिकं
स्वरूपलाभं त्वपरीक्ष्य यत्नतः ॥ ७४ ॥
74. There is no attainment higher than that of Self-
knowledge in the worlds of men and gods. It arises
from nothing but the Vedantas. This Knowledge of the
Self, superior even to the kingdom of Indra, should,
therefore, not be imparted to any person without
examining$^1$ him carefully.
$^1$ See para II, chapter I, prose portion.

सम्यङ्मतिप्रकरणम् ॥ १७ ॥
CHAPTER XVII
RIGHT KNOWLEDGE
आत्मा ज्ञेयः परो ह्यात्मा यस्मादन्यन्न विद्यते ।
सर्वज्ञः सर्वदृक् शुद्धस्तस्मै ज्ञेयात्मने नमः ॥ १ ॥

1. The Self to be known¹ is beyond everything
   as there exists nothing else. I bow down to that pure,
   all-knowing and omniscient One which is to be known.
   पदवाक्यप्रमाणज्ञैर्दीपभूतैः प्रकाशितम् ।
   ब्रह्म वेदरहस्यं यैस्तान्नित्यं प्रणतोऽस्म्यहम् ॥ २ ॥
2. I always bow down to those (teachers) who are
   conversant with words, sentences and sources of Know-
   ledge and who, like lamps, have shown clearly to us
   Brahman, the secret of the Vedas.
   यद्वाक्सूर्यांशुसंपातप्रनष्टध्वान्तकल्मषः ।
   प्रणम्य तान्गुरून्वक्ष्ये ब्रह्मविद्याविनिश्चयम् ॥ ३ ॥
   ¹ Not as an object. See verse 1, chapter II, part II.

192 A THOUSAND TEACHINGS [CHAP. XVIII
3. I bow down to my teacher whose words fell
(into my ears) and destroyed Ignorance (in me) like
the sun's rays falling on darkness and destroying it.
I shall now state the right conclusion about the Know-
ledge of Brahman.
आत्मलाभात्परो नान्यो लाभः कश्चन विद्यते ।
यदर्था वेदवादाश्च स्मार्ताश्चापि तु याः क्रियाः ॥ ४ ॥
4. There is no other attainment higher than that of
the Self. For that is the purpose for which the teach-
ings of the Vedas, the Smritis and the actions¹ (described
in the work-portion of the Vedas) are there.
आत्मार्थोऽपि हि यो लाभः सुखायेष्टो विपर्ययः ।
आत्मलाभः परः प्रोक्तो नित्यत्वाद्व्रह्मवेदिभिः ॥ ५ ॥
5. The acquisition² considered to be a source of
happiness on the part of oneself³ produces the opposite
result⁴ also. The Knowers of Brahman say that the
greatest acquisition is that of the Self as It is eternal.⁵
स्वयं लब्धस्वभावत्वाल्लाभस्तस्य न चान्यतः ।
अन्यापेक्षस्तु यो लाभः सोऽन्यदृष्टिसमुद्भवः ॥ ६ ॥
6. Of the nature of being always⁶ attained the
Self does not depend on anything else in order to be
¹ They lead to Knowledge through the purification of the mind.
² Such as, fame, wealth and so on. ³ Br. U., 1. 4. 8. and 2. 4. 5.
⁴ Pain; owing to the loss of such acquisition.
⁵ See verses 43 and 44, chapter 16. ⁶ For it is the Self.

3-9] RIGHT KNOWLEDGE 193
acquired. The acquisition that depends on other things
(e.g., effort etc.) is due to Ignorance (and so vanishes
when the means to which it is due vanish).
अन्यदृष्टिस्त्वविद्या स्यात्तन्नाशो मोक्ष उच्यते ।
ज्ञानेनैव तु सोऽपि स्याद्विरोधित्वान्न कर्मणा ॥ ७ ॥
7. The conception (of the existence) of the non-
Self is Ignorance the destruction of which is known
to be liberation. This destruction is possible by
means of Knowledge only which is incompatible with
Ignorance. (Compatible with Ignorance) actions can-
not destroy it.
कर्मकार्यस्त्वनित्यः स्यादविद्याकामकारणः ।
प्रमाणं वेद एवात्र ज्ञानस्याधिगमे स्मृतः ॥ ८ ॥
8. That actions produced by desires caused by
Ignorance give rise to perishable results¹ (and, that
Knowledge produces an imperishable result,²) are
known on the evidence of the Vedas.
ज्ञानैकार्थपरत्वात्तं वाक्यमेकं ततो विदुः ।
एकत्वं ह्यात्मनो ज्ञेयं वाक्यार्थप्रतिपत्तितः ॥ ९ ॥
9. The learned know the Vedas³ to be one con-
tinuous whole the only purpose of which is to demon-
strate one thing viz., Knowledge inasmuch as the
¹ E.g., higher regions. See Chh. U., 8. 1. 6.
² Liberation which is the Self Itself and therefore imperishable.
³ The work and the Knowledge portions of the Vedas. The
work portion leads an aspirant performing Vedic actions through
the purification of the mind, to Self-knowledge.
13

194 A THOUSAND TEACHINGS [CHAP. XVII
oneness of the Self¹ is to be known by the under-
standing of the Vedic sentences.²
वाच्यभेदात्तु तद्भेदः कल्प्यो वाच्यो हि तच्छ्रुतेः ।
त्रयं त्वेतत्ततः प्रोक्तं रूपं नाम च कर्म च ॥ १० ॥
10. (One may object that Brahman and the indi-
vidual Self are different from each other as they are the
meanings of two words which are not synonymous.
The objection is not reasonable) inasmuch as one has
to know the difference between the words from that
between their meanings and the difference between
their meanings from that between the words. (There-
fore the objector is led to the fallacy of reciprocal
dependence. So no difference between them can be
accepted, there being no Vedic evidence.) (Objection.)
As the Sruti states three things besides the Self viz.,
names, forms and actions (it evidently supports the
existence of things other than the Self).
असदेतत्तत्रयं तस्मादन्योन्येन हि कल्पितम् ।
कृतो वर्णो यथा शब्दाच्छ्रुतोऽन्यत्र धिया बहिः ॥ ११ ॥
दृष्टं चापि यथारूपं बुद्धेः शब्दाय कल्पते ।
एवमेतज्जगत्सर्वं भ्रान्तिबुद्धिविकल्पितम् ॥ १२ ॥
11, 12. (Reply.) As they are inter-dependent³ like
a painting⁴ and a description⁴ of it those three are unreal.
¹ Oneness of the Self with Brahman. ² Such as, 'Thou art
That', 'I am Brahman' and so on. ³ Br. U., 1. 6. 3.
⁴ For we paint a picture (say, of a god) with the help of
imagination when we hear a word (viz., the name of the god).
Again, similarly, we give a name to a painting when we see it,
say, on a wall.

10-15] RIGHT KNOWLEDGE 195
So the whole of the universe exists only for a deluded
intellect.
असदेतत्ततो युक्तं सच्चिन्मात्रं न कल्पितम् ।
वेदश्चापि स एवाद्यो वेद्यं चान्यत्तु कल्पितम् ॥ १३ ॥
13. It is, therefore, reasonable that these three are
unreal. Existence-Knowledge only is real. (Existing
prior to everything) It is both the knower¹ and the
known. It is the other things (i.e. name, form and
action) only that are unreal.
येन वेत्ति स वेदः स्यात्स्वप्ने सर्वं तु मायया ।
येन पश्यति तच्चक्षुः शृणोति श्रोत्रमुच्यते ॥ १४ ॥
येन स्वप्नगतो वक्ति सा वाग्घ्राणं तथैव च ।
रसनस्पर्शने चैव मनश्चान्यत्तथेन्द्रियम् ॥ १५ ॥
14, 15. Existence-Knowledge² through which all
things in dream are known is the knower.³ It is the
same entity that is the known⁴ in dream by Maya. It is
the same Consciousness through which one sees, hears,
speaks, smells, tastes, touches and thinks in that state
is respectively called⁵ the eye, the ear, the larynx, the
auditive organ, the tongue, the organ of touch and the
mind. Similary, It is the same Consciousness that
becomes in dream the other organs⁶ also functioning
variously.
¹ How It is both the knower and the known is explained in the
next two verses. ² See Br. U., 4. 3. 6.
³ For there is no other illuminator there.
⁴ For there are no objects of knowledge in dream. See Br.
U., 4. 3. 10. ⁵ See verse 54 of this chapter.
⁶ See the next verse and note 1 on it.

196 A THOUSAND TEACHINGS [CHAP. XVII
कल्प्योपाधिभिरेवैतद्भिन्नं ज्ञानमनेकधा ।
आधिभेदाद्यथा भेदो मणेरेकस्य जायते ॥ १६ ॥
16. Just as the same jewel assumes different
colours owing to its proximity to different (coloured)
things, so, this Pure Consciousness assumes different
forms ¹ on account of various adjuncts which are
superimposed on It (in dream).
जाग्रतश्च यथा भेदो ज्ञानस्यास्य विकल्पितः ।
बुद्धिस्थं व्याकरोत्यर्थं भ्रान्त्या तृष्णोद्भवक्रियः ॥ १७ ॥
17. As in dream, so in the waking state different
forms ¹ are superimposed on this Consciousness. It
manifests ² the objects of the intellect when it performs
actions produced by desires due to delusion.
स्वप्ने तद्वत्प्रबोधे यो बहिश्चान्तस्तथैव च ।
आलेख्‍याध्ययने यद्वत्तदन्योन्यधियोद्भवम् ॥ १८ ॥
18. The events in the waking state are similar to
those in dream. The ideas of the interior and exterior
in the former state is as unreal ³ as in the latter like
reading ⁴ and writing ⁴ depending on each other.
यदायं कल्पयेद्भेदं तत्कामः सन्यथाक्रतुः ।
यत्कामस्तत्क्रतुर्भूत्वा कृतं यत्तत्प्रपद्यते ॥ १९ ॥
¹ The knower, the known and the instruments of knowledge.
² See G. K., 2. 13. ³ G. K., 2. 9. 10.
⁴ Reading depends on a written page without which nothing can
be read ; and writing also depends on reading as we first read and
then write. So both of them are unreal as the sounds represented
by written letters are all-pervasive and have no forms. Hence
they can neither be really written nor read.

16-22] RIGHT KNOWLEDGE 197
19. When the Self manifests different objects It
desires to have them; and accordingly there arises in It
a determination (to acquire those objects). It then
meets with (those particular results of) actions done
according to particular desires followed by particular
determinations.
अविद्याप्रभवं सर्वमसत्तस्मादिदं जगत् ।
तद्वता दृश्यते यस्मात्सुषुप्ते न च गृह्यते ॥ २० ॥
20. Unperceived in deep sleep¹ but perceived (in
waking and dream) by those only who are ignorant
the whole of this universe² is an outcome of Ignorance
and therefore unreal.
विद्याविद्ये श्रुतिप्रोक्ते एकत्वान्यधियौ हि नः ।
तस्मात्सर्वप्रयत्नेन शास्त्रे विद्या विधीयते ॥ २१ ॥
21. It is said in the Śruti that the consciousness
of the oneness (of the individual Self and Brahman)
is Knowledge, and that of a difference (between them)
is Ignorance. Knowledge is, therefore,³ demonstrated
in the scriptures with great care.
चित्ते ह्यादर्शवद्यस्माच्छुद्धे विद्या प्रकाशते ।
यमैर्नित्यैश्च यज्ञैश्च तपोभिस्तस्य शोधनम् ॥ २२ ॥
22. When the mind becomes purified like a mirror
Knowledge is revealed in it. Care should, therefore,
¹ Though there is Ignorance in deep sleep one is then not
conscious of it. ² Consisting of name, form and action.
³ For without being demonstrated it does not arise.

198 A THOUSAND TEACHINGS [CHAP. XVII
be taken to purify the mind by यम (Yama ¹), नियम
(Niyama ²), sacrifices ³ and religious austerities.
शारीरादि तपः कुर्यात्तद्विशुद्ध्यर्थमुत्तमम् ।
मनआदिसमाधानं तत्तद्देहविशोषणम् ॥ २३ ॥
23. The best ⁴ austerities ⁵ regarding the body, the
mind and speech should be practised in order to
purify the mind. The controlling of the mind and
the emaciating of the body should be undertaken.
मनसश्चेन्द्रियाणां च ह्यैकाग्र्यं परमं तपः ।
तज्ज्यायः सर्वधर्मेभ्यः स धर्मः पर उच्यते ॥ २४ ॥
24. The attainment of the onepointedness ⁶ of the
mind and the senses is the best of austerities. It is
superior to all religious duties and all other austerities.
दृष्टं जागरितं विद्यात्स्मृतं स्वप्ने तदेव तु ।
सुषुप्तं तदभावं च स्वमात्मानं परं पदम् ॥ २५ ॥
25. Sensuous perceptions are to be regarded as the
waking state. Those very perceptions revealed in
sleep as impressions constitute the dream state. The
absence of perceptions and their impressions is known
¹ Speaking the truth, non-stealing, continence, non-injury and
non-acceptance of gifts.
² External and internal cleanliness, contentment, study of the
Vedas and meditation on God.
³ Enjoined according to one's own caste and order of life, the
result being offered to the Lord by the performer.
⁴ Bh. Gîtâ, 17. 17.
⁵ Bh. Gîtâ, 17. 14—16.
⁶ Regarding Brahman.