उपदेशसाहस्री (आदि शङ्कराचार्य - गद्य व पद्य भाग)

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.

23-28] RIGHT KNOWLEDGE 199
to be deep sleep. (The witness of the three states)
one's own Self should be regarded as the supreme
Goal¹ to be realised.
सुषुप्त्याख्यं तमोऽज्ञानं बीजं स्वप्नप्रबोधयोः ।
स्वात्मबोधप्रदग्धं स्याद्बीजं दग्धं यथाऽभवम् ॥ २६ ॥
26. What is called deep sleep,² Darkness³ or
Ignorance is the seed³ of the waking and dream states.
It gets perfectly burnt by the fire of Self-knowledge
(and it no more produces effects) like a burnt seed that
does not germinate.
तदेवैकं त्रिधा ज्ञेयं मायाबीजं पुनः क्रमात् ।
मायाव्यात्माऽविकारोऽपि बहुधैको जलार्कवत् ॥ २७ ॥
27. That one seed, called Mâyâ, is evolved into
the three states⁴ which come one after another again
and again. The Self, the Substratum of Mâyâ, though
one only and immutable, appears to be many like
reflections of the sun in water.
बीजं चैकं यथा भिन्नं प्राणस्वप्नादिभिस्तथा ।
स्वप्नजाग्रच्छरीरेषु तद्वच्चात्मा जलेन्दुवत् ॥ २८ ॥
28. Just as the one seed, (called Mâyâ) is regarded
as different according to different states such as, the
¹ Brahman. ² It is called Ignorance because the modifi-
cations of Ignorance are there in it.
³ The word indicates a positive entity and hence it can be the
material cause of the three states. (See the next verse.)
⁴ Waking, dream and deep sleep.

200 A THOUSAND TEACHINGS [CHAP. XVII
undifferentiated,¹ dream, etc., so, the Self appears to be
different in waking and dream bodies, (both individual
and aggregate²) like reflections of the moon in water.
मायाहस्तिनमारुह्य मायाव्येको यथा व्रजेत् ।
आगच्छंस्तद्वदेवात्मा प्राणस्वप्नादिगोऽचलः ॥ २९ ॥
29. Just as a magician comes and goes on an
elephant (created by his own magic), so, the Self,
though devoid of all motion, appears to be undergoing
conditions such as, the undifferentiated, dream, etc.
न हस्ती न तदारूढो मायाव्यन्यो यथास्थितः ।
न प्राणादि न तद्द्रष्टा तथा ज्ञोऽन्यः सदादृशिः ॥ ३० ॥
30. Just as (in the above example) there is no
elephant nor its driver, but there stands the magician
different from them, so, there are no undifferentiated
etc. nor their knower. The Witness which is always
of the nature of Pure Consciousness is different from
them.
अबद्धचक्षुषो नास्ति माया मायाविनोऽपि वा ।
बद्धाक्षस्यैव सा मायाऽमायाव्येव ततो भवेत् ॥ ३१ ॥
31. There is no magic for the people of right vision
nor for the magician himself. It is only for the people
of clouded vision that magic exists. Hence one, not
really a magician, (wrongly) appears to be so.
¹ Hiranyagarbha or the aggregate vital force before it is
manifested.
² Just as the sea may be regarded as the aggregate of waves.

29-34] RIGHT KNOWLEDGE 201
[So, it is the ignorant only that wrongly believe that
Brahman is the wielder of Mâyâ which is equally non-
existent both for men of Knowledge and for Brahman.]
साक्षाद्देवः स विज्ञेयः साक्षादात्मेति च श्रुतेः ।
भिद्यते हृदयग्रन्थिर्न चेदित्यादितः श्रुतेः ॥ ३२ ॥
32. The Self should be regarded as Brahman Itself in
accordance with the Srutis, 'The Self¹ is immediate,'
⁴All² knots of the heart are torn asunder,' 'If³ not'
and so on.
अशब्दादित्वतो नास्य ग्रहणं चेन्द्रियैर्भवेत् ।
सुखादिभ्यस्तथान्यत्वाद्बुद्ध्या वापि कथं भवेत् ॥ ३३ ॥
33. (Objection.) It is not perceived by the senses
as It is devoid of sound etc. Again how can It be
perceived by the intellect as It is different from pleasure
and so on ?
अदृश्योऽपि यथा राहुश्चन्द्रे बिम्बं यथाम्भसि ।
सर्वगोऽपि तथैवात्मा बुद्धावेव स गृह्यते ॥ ३४ ॥
34. (Reply.) Just as Râhu,⁴ though invisible, is
seen in the moon (during an eclipse) and the reflections
(of the moon etc.) are seen in water, so, the Self,
though omnipresent, is perceived in the intellect.
¹ Br. U., 3. 4. 1, 2 and 3. 5. 1. ² Mu. U., 2. 2. 8. ³ Ke. U., 1. 5.
⁴ The name of a daitya or demon who is supposed to seize the
sun and moon and thus cause eclipses. Or the shadow of the
earth and that of the moon falling on the moon and on the sun
respectively during lunar and solar eclipses is what is known to be
Râhu. See verse 40, chapter 18.

202 A THOUSAND TEACHINGS [CHAP. XVII
भानोर्बिम्बं यथा चौष्ण्यं जले दृष्टं न चाम्भसः ।
बुद्धौ बोधो न तद्धर्मस्तथैव स्याद्विधर्मतः ॥ ३५ ॥
35. Just as the reflection and the heat of the sun,
found in water, do not belong to water, so, Conscious-
ness, though perceived in the intellect, is not its quality ;
for It is of a nature opposite to that of the intellect.
चक्षुर्युक्ता धियो वृत्तिर्या तां पश्यन्नलुप्तदृक् ।
दृष्टेर्द्रष्टा भवेदात्मा श्रुतेः श्रोता तथा भवेत् ॥ ३६ ॥
केवलां मनसो वृत्तिं पश्यन्मन्ता मतेरजः ।
विज्ञाताऽलुप्तशक्तित्वात्तथा शास्त्रं नहीत्यतः ॥ ३७ ॥
36, 37. The Self whose Consciousness never goes
out of existence is called the Seer of seeing when it
illumines the modification of the intellect connected
with the eye, and similarly It is called the Hearer
of hearing (and so on). The Unborn One is called the
Thinker of thought when It illumines that modification
of the mind which is independent of external objects.
It is called the Knower as Its power of Consciousness
never fails ; so the Sruti¹ says, “The Seeing of the
Seer is not destroyed.”
ध्यायतीत्यविकारित्वं तथा लेलायतीत्यपि ।
अत्र स्तेनेति शुद्धत्वं तथाऽनन्वागतं श्रुतेः ॥ ३८ ॥
38. That the Self is immutable is known from the
Srutis, ‘As² if It were at rest’ and ‘It² moves as it
¹ Br. U., 4. 3. 23—30 and verses 6—9, ch. 13 of this book.
² Br. U. 4. 3. 7.

35-41] RIGHT KNOWLEDGE 203
were.' That It is pure is known from other Śrutis,
'The thief¹ in this state' and 'Unattached.'¹
शक्त्यलोपात्सुषुप्ते ज्ञस्तथा बोधेऽविकारतः ।
ज्ञेयस्यैव विशेषस्तु यत्र वेति श्रुतेर्वचः ॥ ३९ ॥
39. The Self is conscious even in deep sleep as well
as in waking and dream as Its power of Consciousness
never ceases to exist and as It is changeless. It is only
in the objects of knowledge that there is a difference²
(in dreamless sleep,) as the Śruti³ says 'When there is.'
व्यवधानाद्धि पारोक्ष्यं लोकदृष्टेरनात्मनः ।
दृष्टेरात्मस्वरूपत्वात्प्रत्यक्षं ब्रह्म तत्स्मृतम् ॥ ४० ॥
40. The consciousness⁴ of objects (which arises out
of the functioning of the eye etc., the non-self,) is
mediately known; for it depends on an intervening
reflection of the Self (in order to be known). As
Brahman is the Self of (phenomenal) consciousness It
is immediately⁵ known.
नहि दीपान्तरापेक्षा यद्वद्दीपप्रकाशने ।
बोधस्यात्मस्वरूपत्वान्न बोधोऽन्यस्तथेष्यते ॥ ४१ ॥
41. Just as a second lamp is not necessary in order
to illumine a lamp, so, a second consciousness is not
necessary to make known Pure Consciousness which
is of the nature of the Self.
¹ Br. U., 4. 3. 22.
² In deep sleep the objects of Knowledge get merged in
Ignorance. ³ Br. U., 4. 5. 15.
⁴ Modifications of the mind reflecting Pure Consciousness.
⁵ See verse 26, chapter 14.

204 A THOUSAND TEACHINGS [CHAP. XVII
विषयत्वं विकारित्वं नानात्वं वा नहीष्यते ।
न हेयो नाप्युपादेय आत्मा नान्येन वा ततः ॥ ४२ ॥
42. The Self is not an object (of knowledge).
There is no change or manyness in It. It is, therefore,
capable of neither being accepted nor rejected (by Itself
or) by anyone else.¹
सबाह्याभ्यन्तरोऽजीर्णो जन्ममृत्युजरातिगः ।
अहमात्मेति यो वेत्ति कुतोऽन्वेव बिभेति सः ॥ ४३ ॥
43. Why should a man have even the least fear
who knows that he is the Self comprising the interior²
and exterior,² beyond birth, decay, death and old age ?
प्रागेवैतद्विधेः कर्म वर्णित्वादेरपोहनात् ।
तदस्थूलादिशास्त्रेभ्यस्तत्त्वमेवेति निश्चयात् ॥ ४४ ॥
44. It is only before the negation of the Idea of
caste ³ etc. on the evidence of the Sruti, 'Not ⁴ large' and
before the ascertainment of the nature of the Self on the
authority of the sentence, 'Thou art That' and also
before the demonstration of the Self (to one) on the
part of (the knowledge portion of) the Vedas that Vedic
actions are to be performed (and not afterwards).
पूर्वदेहपरित्यागे जात्यादीनां प्रहाणतः ।
देहस्यैव तु जात्यादिस्तस्याप्येवं ह्यनात्मता ॥ ४५ ॥
¹ For no one else exists except the Self.
² The interior and exterior with reference to the body. The Self
is the substratum of both the interior and exterior together with
the body. ³ They are conditions of fitness for Vedic actions.
⁴ Br. U., 3. 8. 8.

42-48] RIGHT KNOWLEDGE 205
45. Caste ¹ etc. given up with the giving up of the
previous body do belong to the body only (and not to
the Self). For the very same reason (of being perish-
able) the body is also not the Self.
ममाहं चेत्यतोऽविद्या शरीरादिष्वनात्मसु ।
आत्मज्ञानेन हेया स्यादसुराणामिति श्रुतेः ॥ ४६ ॥
46. The conceptions of ‘ me ’ and ‘ mine ’ with regard
to the non-Self, the body etc., are due to Ignorance and
should be renounced by means of Self-knowledge as
there is the Sruti,² ‘ of the Asuras.’ ³
दशाहाशौचकार्याणां पारिव्राज्ये निवर्तनम् ।
यथा, ज्ञानस्य संप्राप्तौ तद्वज्जात्यादिकर्मणाम् ॥ ४७ ॥
47. Just as the duty of observing defilement for ten
days (following child birth or the death of a kinsman)
is refrained from when one becomes a wandering
religious mendicant ; so, the duties belonging to parti-
cular castes etc. come to an end when right Knowledge
is achieved.
यत्कामस्तत्क्रतुर्भूत्वा कृतं त्वज्ञः प्रपद्यते ।
यदा स्वात्मदृशः कामाः प्रमुच्यन्तेऽमृतस्तदा ॥ ४८ ॥
48. A man of Ignorance reaps ⁴ the results of those
actions done according to particular desires followed by
¹ See verse 5, chapter 15.
² Chh. U., 8. 8. 4, 5. ³ Opponents of gods.
⁴ See verse 19 of this chapter.

206 A THOUSAND TEACHINGS [CHAP. XVII
particular determinations. But when the desires ¹ of a
man of Self-knowledge vanish he becomes immortal.²
आत्मरूपविधेः कार्यं क्रियादिभ्यो निवर्तनम् ।
न साध्यं साधनं वाऽऽत्मा नित्यतृप्तः स्मृतेर्मतः ॥ ४९ ॥
49. The outcome of the ascertainment of the real
nature of the Self is cessation from actions etc. and from
having an end or a means. (For) It is, according to
the Smriti,³ eternally contended.
उत्पाद्याप्यविकार्याणि संस्कार्यं च क्रियाफलम् ।
नातोऽन्यत्कर्मणा कार्यं त्यजेत्तस्मात्ससाधनम् ॥ ५० ॥
50. The results of actions are the production,
acquisition, transformation and purification of something.
They produce no other results. All actions with their
accessories ⁴ should, therefore, be given ⁵ up.
तापान्तत्वाद‍नित्यत्वादात्मार्थत्वाच्च या बहिः ।
संहृत्यात्मनि तां प्रीतिं सत्यार्थी गुरुमाश्रयेत् ॥ ५१ ॥
शान्तं प्राज्ञं तथा मुक्तं निष्क्रियं ब्रह्मणि स्थितम् ।
श्रुतेराचार्यवान्वेद तद्विद्धीति स्मृतेस्तथा ॥ ५२ ॥
51, 52. One desirous of attaining Truth should with-
draw into the Self the love that he has for external
¹ For these are in the mind and such a man gives up his
identification with it on the strength of Self-knowledge.
² Brahman. ³ Bh. Gîtâ, 4. 20.
⁴ Wife, children, wealth, sacred tuft of hair and holy thread.
⁵ By one who aspires after liberation which by its nature cannot
be the result of any action.

49-55] RIGHT KNOWLEDGE 207
persons or things. For this love, secondary ¹ to that for
the Self, is evanescent and entails pain. He then
should take refuge in a Teacher who is tranquil, free,
bereft of actions and established in Brahman as the
Sruti ² and Smriti ³ say “ One having a Teacher knows ”
and “ Know that.”
स गुरुस्तारयेद्युक्तं शिष्यं शिष्यगुणान्वितम् ।
ब्रह्मविद्याप्लवेनाशु स्वान्तध्वान्तमहोदधिम् ॥ ५३ ॥
53. That teacher should immediately take the
disciple in the boat of the Knowledge of Brahman
across the great ocean of the darkness ⁴ which is within
him—the disciple who is of a one-pointed mind and
endowed with the qualities ⁵ of a (true) disciple.
दृष्टिः स्पृष्टिः श्रुतिर्ध्रातिर्मतिर्विज्ञातिरेव च ।
शक्तयोऽन्याश्च भिद्यन्ते चिद्रूपत्वेऽप्युपाधिभिः ॥ ५४ ॥
54. The powers of seeing, touching, hearing, smell-
ing, thinking, knowing and so on, though of the nature
of Pure Consciousness,⁶ differ on account of adjuncts.⁷
अपायोद्भूतिहीनाभिर्नित्यं दीप्यन्खरविर्यथा ।
सर्वज्ञः सर्वदृक् शुद्धः सर्वं जानाति सर्वदा ॥ ५५ ॥
55. Just as the sun illumines the world with its rays
which are free from growth and decay, so, the Self
¹ See verses 4 and 5 of this chapter. ² Chh. U., 6. 14. 2.
³ Bh. Gîtâ, 4. 34.
⁴ Ignorance. ⁵ See verse 72, chapter 16.
⁶ See verses 14, 15 and 16 of this chapter.
⁷ The eye etc., the sense organs.

208 A THOUSAND TEACHINGS [CHAP. XVII
always knows¹ all things in general and all particular
things and is pure.
अन्यदृष्टिः शरीरस्थस्तावन्मात्रो ह्यविद्यया ।
जलेन्द्राद्युपमाभिस्तु तद्धर्मा च विभाव्यते ॥ ५६ ॥
56. Appearing to be in the body² owing to Ignorance
and, therefore, appearing to be of the same size² as the
body the Self is regarded as different from things other
than the body (and possessed of its qualities) like the
moon etc. reflected in water and appearing to be
possessed of its qualities.
दृष्ट्वा बाह्यं निमील्याथ स्मृत्वा तत्प्रविहाय च ।
अथोन्मील्यात्मनो दृष्टिं ब्रह्म प्राप्नोत्यनध्वगः ॥ ५७ ॥
57. One merges the gross external objects experienced
in the waking state in the subtle objects experienced in
dream and these again in Ignorance. One then comes
to have the vision of the Consciousness of the Self,
attains Brahman⁴ and has not to follow any path
(northern⁵ or southern.⁶)
प्राणाद्येवं त्रिकं हित्वा तीर्णोऽज्ञानमहोदधिम् ।
स्वात्मस्थो निर्गुणः शुद्धो बुद्धो मुक्तः स्वतो हि सः ॥ ५८ ॥
¹ With Its consciousness which is Itself.
² Gross and subtle. ³ See verse 22, chapter 16.
⁴ For a clearer exposition see verses 65 and 66 of this chapter,
and also Mâ. U., 3—7.
⁵ The path which leads one to the region of Brahmâ (Hiranya-
garbha) at death. See Br. U., 6. 2. 15, and Bh. Gîtâ, 8. 24.
⁶ The path leading to the region of the moon when one dies.
See Br. U., 6. 2. 16, and Bh. Gîtâ, 8. 25.

56-61] RIGHT KNOWLEDGE 209
58. Having thus renounced ¹ the three states of the
undifferentiated ² etc. one gets across the great ocean of
Ignorance, for one is by nature established in the Self
without qualities, pure, awakened and free.
अजोऽहं चामरोऽमृत्युरजरोऽभय एव च ।
सर्वज्ञः सर्वदृक् शुद्ध इति बुद्धो न जायते ॥ ५९ ॥
59. One is not born again when one knows that
one is unborn, deathless, devoid of old age, free from
fear, pure and all-knowing (i.e. knowing all particular
things and things in general).
पूर्वोक्तं यत्तमोबीजं तन्नास्तीति विनिश्चयः ।
तदभावे कुतो जन्म ब्रह्मैकत्वं विजानतः ॥ ६० ॥
60. How can one be born again who has known
the oneness of the Self and Brahman and is sure of
the non-existence of the seed, called Ignorance, stated
before ³ ?
क्षीरात्सर्पिर्यथोद्धृत्य क्षिप्तं तस्मिन्नपूर्ववत् ।
बुद्ध्यादेर्ज्ञस्तथाऽसत्यान्न देही पूर्ववद्भवेत् ॥ ६१ ॥
61. When the Witness is discriminated from the
intellect etc. which are unreal It does not identify Itself
again with the (gross or the subtle) body as before, just
as butter raised from milk and thrown into it does
not get mixed with it again.
¹ I.e., one's identity with the three states. ² Deep sleep.
³ Verse 26 above.
14

210 A THOUSAND TEACHINGS [CHAP. XVII
सत्यं ज्ञानमनन्तं च रसादेः पञ्चकात्परम् ।
स्यामदृश्यादिशास्त्रोक्तमहं ब्रह्मेति निर्भयः ॥ ६२ ॥
62. One becomes free from fear when one knows
that one is Brahman which is Existence, Knowledge
and Infinite beyond the five sheaths consisting of food
etc.¹ and which is described in the Sruti² as not
perceivable and so on.
यस्माद्भीताः प्रवर्तन्ते वाङ्मनःपावकादयः ।
तदात्मानन्दतत्त्वज्ञो न बिभेति कुतश्चन ॥ ६३ ॥
63. That knower of the Truth of the Bliss of the
Self has no cause of fear whatsoever. For afraid³ of
Him the organ of speech, the mind, fire and so on act
regularly.
नामादिभ्यः परे भूम्नि स्वाराज्ये चेत्स्थितोऽद्वये ।
प्रणमेत्कं तदात्मज्ञो न कार्यं कर्मणा तदा ॥ ६४ ॥
64. Whom should the knower of the Self salute
if he is established in his own Glory which is infinite,
non-dual and beyond name⁴ etc. ? Actions then have
no utility (for him).
विराड्वैश्वानरो बाह्यः स्मरन्नन्तः प्रजापतिः ।
प्रविलीने तु सर्वस्मिन्प्राज्ञोऽव्याकृतमुच्यते ॥ ६५ ॥
वाचारम्भणमात्रत्वात्सुषुप्तादित्रिकं त्वसत् ।
सत्यो ज्ञश्चाहमित्येवं सत्यसन्धो विमुच्यते ॥ ६६ ॥
¹ The vital force, the mind, the intellect and bliss. See Tai. U.,
2. 1. 5. ² Tai. U., 2. 7. ³ Tai. U., 2. 8. 1.
⁴ Chh. U., chapter 7, parts 1—15.

62-69] RIGHT KNOWLEDGE 211
65, 66. The externally conscious individual which
is one with the aggregate of the gross bodies, and the
individual which is conscious internally only and one
with the aggregate of the subtle bodies, are both
merged¹ in the individual experiencing deep sleep
which is one with the undifferentiated.
As the three states viz., deep sleep etc. have words
only for their support they are unreal. The truthful²
man, therefore, who knows that he is Existence-
Brahman gets liberated.
भारूपत्वाद्यथा भानोर्नाहोरात्रे, तथैव च ।
ज्ञानाज्ञाने न मे स्यातां चिद्रूपत्वाविशेषतः ॥ ६७ ॥
67. I have no knowledge or ignorance in Me as I
am of the nature of homogeneous Consciousness only,
just as there is no day or night in the sun which is of
the nature of light only.
शास्त्रस्यानतिशङ्क्यत्वाद्वह्मैव स्यामहं सदा ।
ब्रह्मणो मे न हेयं स्याद् ग्राह्यं वेति च संस्मरेत् ॥ ६८ ॥
68. As the truth of the scriptures may never be
doubted one should always remember that one is
Brahman and, therefore, has nothing to accept or reject.
अहमेव च भूतेषु सर्वेष्वेको नभो यथा ।
मयि सर्वाणि भूतानि पश्यन्नेवं न जायते ॥ ६९ ॥
69. A man is never born again who knows that he
is the One Existence in all beings like the ether and that
all beings are in him.
¹ Mâ; U., 3—7 and verse 57 above. ² Chh. U., 6. 16. 1—3.

212 A THOUSAND TEACHINGS [CHAP. XVII
न बाह्यं मध्यतो वान्तर्विद्यतेऽन्यत्स्वतः क्वचित् ।
अबाह्यान्तःश्रुते किंचित्तस्माच्छुद्धः स्वयंप्रभः ॥ ७० ॥
70. The Self is pure and self-effulgent having by
nature no interior, exterior, middle or anything else
anywhere according to the Sruti,¹ 'devoid of the interior
and exterior.'
नेतिनेत्यादिशास्त्रेभ्यः प्रपञ्चोपशमोऽद्वयः ।
अविज्ञातादिशाखाच्च नैव ज्ञेयो ह्यतोऽन्यथा ॥ ७१ ॥
71. The Self is non-dual (and left over) by the
negation of the universe according to the Sruti,² 'Not
this, not this.' It should be known as described in the
Sruti, 'Unknown³ knower' and never otherwise.
सर्वस्यात्माहमेवेति ब्रह्म चेद्विदितं परम् ।
स आत्मा सर्वभूतानामात्मा ह्येषामिति श्रुतेः ॥ ७२ ॥
72. If one knows that one is the supreme Brahman,
the Self of all, one should be regarded as the Self
of all beings according to the Sruti,⁴ 'their Self.'
जीवश्चेत्परमात्मानं स्वात्मानं देवमञ्जसा ।
देवोपास्यः स देवानां पशुत्वाच्च निवर्तते ॥ ७३ ॥
73. An individual becomes adorable by gods and
free from being under their control (unlike beasts⁴ under
men) if he clearly knows the supreme Self, the shining
One to be himself.
¹ Br. U., 2. 5. 19. ² Br. U., 2. 3. 6.
³ Br. U., 3. 8. 11. ⁴ Br. U., 1. 4. 10.

70-77] RIGHT KNOWLEDGE 213
अहमेव सदात्मज्ञः शून्यस्त्वन्यैर्यथाम्बरम् ।
इत्येवं सत्यसंधत्वादसद्घाता न बध्यते ॥ ७४ ॥
74. The Truthful man ¹ who has renounced every-
thing unreal ² does not get bound again when he knows
that he is always Consciousness, the eternally existing
Self devoid of everything like the ether.
कृपणास्तेऽन्यथैवातो विदुर्ब्रह्म परं हि ये ।
स्वराड्योऽनन्यदृक् स्वस्थस्तस्य देवा असन्वशे ॥ ७५ ॥
75. Those are to be pitied who know the supreme
Brahman to be otherwise.³ Those, on the other hand,
who know It to be not different from themselves are
established in the Self and are their own masters.⁴ They
have all the gods under their control.
हित्वा जात्यादिसंबन्धान्वाचोऽन्याः सह कर्मभिः ।
ओमित्येवं सदात्मानं सर्वं शुद्धं प्रपद्यथ ॥ ७६ ॥
सेतुं सर्वव्यवस्थानामहोरात्रादिवर्जितम् ।
तिर्यगूर्ध्वमधः सर्वं सकृज्ज्योतिरनामयम् ॥ ७७ ॥
76, 77. Give up all connection with caste etc., all
actions and all talk regarding the non-Self. Always
meditate on the pure Self, the all-comprehensive
Principle as Aum⁵—The Self which like a causeway⁶
¹ Chh. U., 6. 16. 1—3. ² Chh. U., 6. 1. 4.
³ I.e., to be other than the Self.
⁴ Not subordinate to anyone else. See Chh. U., 7. 25. 2.
⁵ The sound ‘Aum’ is the name and symbol of Brahman. See Kath. U., 1. 2. 16, 17.
⁶ A causeway protects cornfields etc. by preventing water from entering into them.

214 A THOUSAND TEACHINGS [CHAP. XVII
protects everything established (such as, castes, orders
of life etc.) and which, untouched by day and night, is
all directions, horizontal, upward and downward and
which, free from unhappiness, is of the nature of eternal
Consciousness.
धर्माधर्मविनिर्मुक्तं भूतभव्यात्कृताकृतात् ।
स्वमात्मानं परं विद्याद्विमुक्तं सर्वबन्धनैः ॥ ७८ ॥
78. One should know oneself to be the Supreme
Brahman free from all bondage—merit, demerit, past,
future, cause and effect.
अकुर्वन्सर्वकृच्छुद्धस्तिष्ठन्नत्येति धावतः ।
मायया सर्वशक्तित्वादजः सन्बहुधा मतः ॥ ७९ ॥
79. The Self is the doer of everything though It
is a non-doer. It is pure. It runs ahead of those
that run though It does not move at all. It appears
to be many though unborn. For It possesses all powers
by Mâyâ.
राजवत्साक्षिमात्रत्वात्सांनिध्याद्भ्रामको यथा ।
भ्रामयञ्जगदात्माहं निष्क्रियोऽकारकोऽद्वयः ॥ ८० ॥
80. Without action, a non-agent and one without a
second I, the universal Self, make the world go round
like a king who is only a witness or like the loadstone
which moves iron by its proximity only.
निर्गुणं निष्क्रयं नित्यं निर्द्वन्द्वं यन्निरामयम् ।
शुद्धं बुद्धं तथा मुक्तं तद्ब्रह्मास्मीति धारयेत् ॥ ८१ ॥

78-83] RIGHT KNOWLEDGE 215
81. One should have the conception that one is
Brahman which is without qualities, without actions,
Eternal, free from duality, free from unhappiness, pure,
awakened and free.
बन्धं मोक्षं च सर्वं यत इदमुभयं हेयमेकं द्वयं च ।
ज्ञेयं ज्ञेयाभ्यतीतं परममधिगतं तत्त्वमेकं विशुद्धम् ।
विज्ञायैतद्यथावच्छ्रुतिमुनिगदितं शोकमोहावतीतः ।
सर्वज्ञः सर्वकृत्स्याद्भवभयरहितो ब्राह्मणोऽवाप्तकृत्यः ॥ ८२ ॥
82. Having gained a perfect knowledge of bondage
and liberation with their causes (viz., Ignorance and
Knowledge respectively), having acquired a complete
understanding of the cause¹ and effect² which are
objects of knowledge and are, (therefore,) to be negated,
and having properly known the one supreme and pure
Truth (to be the Self) which is beyond all objects of
knowledge, known in the Vedântas and taught by Śrutis
and knowers of Brahman one stands freed from the fear
of being born again, becomes all-knowing, has every-
thing accomplished, goes beyond grief and delusion and,
(therefore,) has the acme of his life fulfilled.
न स्वयं स्वस्य नान्यश्च नान्यस्यात्मा च हेयगः ।
उपादेयो न चाप्येवमिति सम्यङ्मतिः स्मृता ॥ ८३ ॥
83. The Self cannot be accepted or rejected by
Itself or others, nor does It accept or reject anyone else.
This is right Knowledge.
¹ एकं in the text. ² द्वयं in the text.

216 A THOUSAND TEACHINGS [CHAP. XVII
आत्मप्रत्यायिका ह्येषा सर्ववेदान्तगोचरा ।
ज्ञात्वैतां हि विमुच्यन्ते सर्वसंसारबन्धनैः ॥ ८४ ॥
84. For this Knowledge, the subject of all the
Vedântas produces the conviction that the Self is
Brahman. One becomes perfectly free from the
bondage of this transmigratory existence when one
achieves it.
रहस्यं सर्ववेदानां देवानां चापि यत्परम् ।
पवित्रं परमं ह्येतत्तदेतत्संप्रकाशितम् ॥ ८५ ॥
85. This Knowledge, the supreme purifier, the
greatest secret¹ of all the Vedas and gods² is revealed
here (in this chapter).
नैतद्देयमशान्ताय रहस्यं ज्ञानमुत्तमम् ।
विरक्ताय प्रदातव्यं शिष्यायानुगताय च ॥ ८६ ॥
86. This supreme and secret Knowledge should not
be imparted to one who has not controlled oneself,
but should be given to a disciple who is obedient and
dispassionate.
ददतश्चात्मनो ज्ञानं निष्क्रयोऽन्यो न विद्यते ।
ज्ञानमिच्छंस्तरेत्तस्माद्युक्तः शिष्यगुणैः सदा ॥ ८७ ॥
87. As there is no other equivalent (which a disciple
may offer to the teacher) for imparting (to him)
¹ For this Knowledge does not come without being taught by a
Teacher. ² Not easily attainable even by gods. See
Kath. U., 1. 1. 21.