उपदेशसाहस्री (आदि शङ्कराचार्य - गद्य व पद्य भाग)

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.

84-89] RIGHT KNOWLEDGE 217
Selfknowledge one should always possess the qualities ¹
of a disciple, achieve Knowledge and thus get across
the ocean of transmigratory existence.
ज्ञानं ज्ञेयं तथा ज्ञाता यस्मादन्यो न विद्यते ।
सर्वज्ञः सर्वशक्तिर्यस्तस्मै ज्ञानात्मने नमः ॥ ८८ ॥
88. I bow down to that All-knowing and All-power-
ful One who is of the nature of Consciousness and be-
sides whom there is nothing else viz., a knower, know-
ledge or an object of knowledge.
विद्यया तारिताः स्मो यैर्जन्ममृत्युमहोदधिम् ।
सर्वज्ञेभ्यो नमस्तेभ्यो गुरुभ्योऽज्ञानसंकुलम् ॥ ८९ ॥
89. I bow down to my most adorable Teacher who
is all-knowing and has, by imparting Knowledge to me,
saved me from the great ocean of births and deaths
filled with Ignorance.
¹ See verse 72, chapter 16.

तत्त्वमसिप्रकरणम् ॥ १८ ॥
CHAPTER XVIII
'THOU ART THAT'
येनात्मना विलीयन्ते उद्भवन्ति च वृत्तयः ।
नित्यावगतये तस्मै नमो धीप्रत्ययात्मने ॥ १ ॥

1. I bow down to that Eternal consciousness, the
   Self of the modifications of the intellect, in which¹ they
   merge² and from which they spring.³
   प्रमथ्य वज्रोपमयुक्तिसंभृतैः श्रुतेररातीञ्शतशो वचोऽसिभिः ।
   ररक्ष वेदार्थनिधिं विशालधीर्नमो यतीन्द्राय गुरोर्गरीयसे ॥ २ ॥
2. I bow down to the great mendicant, the Teacher
   of my Teacher who, of great intellect, routed hundreds
   of enemies of the Sruti by means of words comparable
   to swords and made impenetrable through thunder-like
   reasoning, and who protected the treasure of the real
   import of the Vedas.
   नित्यमुक्तः सदेवास्मीत्येवं चेन्न भवेन्मतिः ।
   किमर्थं श्रावयत्येव मातृवच्छ्रुतिरादरात् ॥ ३ ॥
   ¹ Just as circles of fire (e.g., in a revolving torch) merge in and
   spring from fire. ² E.g., during deep sleep. ³ E.g., during waking
   and dream when they spring from the Self.

1-7] 'THOU ART THAT' 219
3. If the conviction, 'I am nothing but Existence
and am ever free' were impossible to be attained, why
should the Sruti teach us that so affectionately like a
mother ?
सिद्धादेवाहमित्यस्माद्युष्मद्धर्मो निषिध्यते ।
रज्ज्वामिवाहिधीर्युक्त्या तत्त्वमित्यादिशासनैः ॥ ४ ॥
4. Just as the idea of a snake is negated from a
rope (in a rope-snake), so, everything of the nature of
the non-Self is negated from the eternally existing Self
implied by the word 'I', on the evidence of the Srutis,
'Thou art That' etc. and by reasoning.
शास्त्रप्रामाण्यतो ज्ञेया धर्मादेरस्तिता यथा ।
विषापोहो यथा ध्यानाद् ह्नुतिः स्यात्पाप्मनस्तथा ॥ ५ ॥
5. Brahman should be regarded as the Self on the
evidence of the scriptures, just as religious duties are
known from the same source. Ignorance vanishes (im-
mediately on the attainment of right Knowledge) like
the effect of poison coming to an end when mantras¹
are remembered.
सद्ब्रह्माहं करोमीति प्रत्ययावात्मसाक्षिकौ ।
तयोरज्ञानजस्यैव त्यागो युक्ततरो मतः ॥ ६ ॥
सदस्मीति प्रमाणोत्था धीरन्या तन्निभोद्भवा ।
प्रत्यक्षादिनिभा वापि बाध्यते दिग्भ्रमादिवत् ॥ ७ ॥
¹ Sacred formulae addressed to individual deities like Garuda and
others.

220 A THOUSAND TEACHINGS [CHAP. XVIII
6, 7. It is reasonable that of the two ideas, 'I am
Existence-Brahman' and 'I am an agent' both of which
have the Self for their witness, the one owing its origin
to Ignorance should be given up. Springing from
evidences which are only apparently so viz., sense-
perceptions etc., it gets negated like a mistaken notion
of a direction by the other one which has its source in
the right evidence of the Vedas.¹
कुरु भोक्तेति यच्छास्त्रं लोकबुद्ध्यनुवादि तत् ।
सदस्मीति श्रुतेर्जाता बाध्यतेऽन्यैतयैव धीः ॥ ८ ॥
8. When they say 'Do this' and 'You are ex-
periencers' the scriptures restate popular conceptions.
The Knowledge, 'I am Existence' arises from the
Sruti. The other ² (arising from injunctive scriptures) is
negated by it.
सदेव त्वमसीत्युक्ते नात्मनो मुक्तता स्थिरा ।
प्रवर्तते प्रसंख्यामतो युक्त्याऽनुचिन्तयेत् ॥ ९ ॥
9. (Objection).³ Absolute liberation does not arise
when one is told, 'Thou art That.' One should, there-
fore, have recourse to the reiteration (of the idea, 'I am
Brahman') and support it with reasoning.
सकृदुक्तं न गृह्णाति वाक्यार्थज्ञोपि यो भवेत् ।
अपेक्षतेऽत एवान्यदवोचाम द्वयं हि तत् ॥ १० ॥
¹ For they are the words of the Lord. See Br. Su., 1. 1. 3.
² I.e., the idea of agency and of experiencing.
³ Objections—verses 9-18.

6-13] 'THOU ART THAT' 221
10. Even acquainted with the (literal) meaning of
the sentence ¹ one, once told, cannot know its true im-
port but requires other things which, as we have said,
are two.²
नियोगोऽप्रतिपन्नत्वात्कर्मणां स यथा भवेत् ।
अविरुद्धो भवेत्तावद्यावत्संवेद्यताऽदृढा ॥ ११ ॥
11. Just as an injunction regarding Vedic actions is
necessary,³ so, it is not incompatible (in the case of one)
so long as one has not directly known the Self and
Self-Knowledge has not been firmly grasped by one.
चेष्टितं च तथा मिथ्या स्वच्छन्दः प्रतिपद्यते ।
प्रसंख्यानमतः कार्यं यावदात्मानुभूतये ॥ १२ ॥
12. All one's efforts (viz., self-control etc.) become
useless if one can know Brahman without being enjoin-
ed. One should, therefore, go on with the repetition so
long as the Self is not known.
सदस्मीति च विज्ञानमक्षजो बाधते ध्रुवम् ।
शब्दोत्थं दृढसंस्कारो दोषैश्चाकृष्यते बहिः ॥ १३ ॥
13. Firm impressions originating from sense-percep-
tion do surely negate the Knowledge, 'I am Brahman'
arising from the Sruti.⁵ Moreover an aspirant is attracted
¹ I.e., 'Thou art That'.
² (1) Mental repetition of the sentence and (2) looking for reason-
ing in support of it.
³ Even when actions are known from Vedic statements an injunc-
tion regarding them is necessary so that one may get the result
arising from the observance of the injunction.
⁴ From the Vedic statement, 'Thou art that'.
⁵ Br. U., 1. 4. 10.

222 $\hspace{60pt}$ A THOUSAND TEACHINGS $\hspace{60pt}$ [CHAP. XVIII
towards external objects through impurities (such as,
attachment and so on).
श्रुतानुमानजन्मानौ सामान्यविषयौ यतः ।
प्रत्ययावक्षजोऽवश्यं विशेषार्थो निवारयेत् ॥ १४ ॥
14. Perceptional Knowledge¹ which has for its
objects particular properties of things does surely
contradict that² which arises from hearsay and in-
ference and which is related only to generic properties
of things.
वाक्यार्थप्रत्ययी कश्चिन्निर्दुःखो नोपलभ्यते ।
यदि वा दृश्यते कश्चिद्वाक्यार्थश्रुतिमात्रतः ॥ १५ ॥
निर्दुःखोऽतीतदेहेषु कृतभावोऽनुमीयते ।
चर्या नोऽशास्त्रसंवेद्या स्यादनिष्टं तथासति ॥ १६ ॥
15, 16. No one is seen freed from the distress (of
this transmigratory existence) simply by understanding
the meaning of the sentence. If, however, a rare man³
is seen to be freed from such distress on the mere
hearing of it he must be inferred to have practised
repetition in previous lives. Moreover our⁴ conduct
will have to be regarded as non-scriptural (if you do not
admit the existence of an injunction) in this case.⁵ But
that is not desirable.
¹ E.g., the knowledge that arises by actually seeing fire.
² E.g., the knowledge that arises on hearing the word 'fire' or
through inference on seeing smoke.
³ E.g., Vâmadeva, who, while in his mother's womb, had Self-
knowledge. See Ai. U., 2. 5. $\hspace{30pt}$ ⁴ The conduct of mendicants.
⁵ In the case of one who has become acquainted with the
sentence, but not with the Self.

14-19] 'THOU ART THAT' 223
सदसीति फलं चोक्त्वा विधेयं साधनं यतः ।
न तदन्यत्प्रसंख्यानात्प्रसिद्धार्थमिहेष्यते ॥ १७ ॥
17. (Just as everywhere in the Vedas) the means to
an end is enjoined after stating the result¹ to be
achieved, so, here² (the result, 'Thou art That' is
stated and) the means can be nothing but this repetition
which only³ is regarded as being capable of revealing
an eternally existing thing.⁴
तस्मादनुभवायैव प्रसंचक्षीत यत्नतः ।
त्यजन्साधनतत्साध्यविरुद्धं शमनादिमान् ॥ १८ ॥
18. Therefore, practising self-control etc. and re-
nouncing everything⁵ incompatible with this end⁶ and
the means⁷ to it one should carefully practise the said
reiteration in order directly to know the Self.
नैतदेवं रहस्यानां नेतिनेत्यवसानतः ।
क्रियासाध्यं पुरा श्राव्यं न मोक्षो नित्यसिद्धतः ॥ १९ ॥
19. (Reply). This is not so; for the Upanishats
end⁸ with 'Not this, not this' (and deal with nothing⁹
else). Results to be achieved by means of actions
are heard of in the previous¹⁰ part of the Vedas but
¹ For example, 'desirous of attaining heaven a man should per-
form sacrifices.' Similarly, desirous of attaining Brahman one should
practise the said repetition. ² In the Vedântas.
³ And not sacrifices etc. ⁴ Brahman.
⁵ All actions. ⁶ The direct Knowledge of Brahman.
⁷ The said repetition.
⁸ I.e., with Brahman having duality negated from It.
⁹ I.e., they do not enjoin actions. ¹⁰ In the work portion.

224 A THOUSAND TEACHINGS [CHAP. XVIII
not liberation which has an eternal existence (and is not
achievable by means of any action).
पुत्रदुःखं यथाऽध्यस्तं पित्राऽदुःखे स्व आत्मनि ।
अहंकर्ता तथाऽध्यस्तो नित्यादुःखे स्व आत्मनि ॥ २० ॥
20. Just as the distress experienced by one's son is
superimposed by the father on himself who has no dis-
tress at all, so, the ego is superimposed on the Self
which is eternally free from any pain whatsoever.
सोऽध्यासो नेतिनेतीति प्राप्तवत्प्रतिषिध्यते ।
भूयोऽध्यासविधिः कश्चित्कुतश्चिन्नोपपद्यते ॥ २१ ॥
21. This superimposition (of the ego on the Self) is
negated on the evidence of the Sruti ‘ Not this, not this ’,
as if ¹ it were a reality. And hence no injunctions ²
which are all due to superimposition can by any means
be reasonable (after such a negation has taken place).
आत्मनीह तथाध्यासः प्रतिषेधस्तथैव च ।
मलाध्यासनिषेधौ खे क्रियेते च यथाऽबुधैः ॥ २२ ॥
22. Just as colour is superimposed on and negated
from the sky by ignorant people, so, there are the
superimposition (of the ego) on the Self and its negation
from It.
प्राप्तश्चेत्प्रतिषिध्येत मोक्षोऽनित्यो भवेद्ध्रुवम् ।
अतोऽप्राप्तनिषेधोऽयं दिव्यग्निचयनादिवत् ॥ २३ ॥
¹ For it is only things superimposed that are negated.
² Such as, the repetition of the sentence.

20-26] ' THOU ART THAT ' 225
23. This negation is not one of a reality, but of a
false superimposition only like the prohibition of the
placing of fire¹ on the highest region of the sky ;
for liberation would have surely been transitory if things
really existing were negated.
सम्भाव्यो गोचरे शब्दः प्रत्ययो वा न चान्यथा ।
न सम्भाव्यौ तदात्मत्वादहंकर्तुस्तथैव च ॥ २४ ॥
24. It is only to objects of knowledge and not to
non-objects that a word² or an idea² can be applied.
Brahman which is the Self of them and also of the
ego is not within the scope of a word or an idea.
अहंकर्त्रात्मनि न्यस्तं चैतन्ये कर्तृतादि यत् ।
नेति नेतीति तत्सर्वं साहंकर्त्रा निषिध्यते ॥ २५ ॥
25. Everything such as agency etc. superimposed³
by the ego on (the Self), Pure Consciousness is negated
together with the ego on the evidence of the Sruti, ‘Not
this, not this.’
उपलब्धिः स्वयंज्योतिर्दृशिः प्रत्यक्सदक्रियः ।
साक्षात्सर्वान्तरः साक्षी चेता नित्योऽगुणोऽद्वयः ॥ २६ ॥
26. (The Self is then known to be) Intelligence,
Self-effulgent, a Seer, the Innermost, Existence, free
from actions, directly cognised, the Self of all, the
¹ There is the scriptural statement that fire should be placed
neither in the highest nor in the middle region of the sky. The
placing of fire in those two regions is an impossibility ; still it is
forbidden like the real placing of fire on the earth.
² I.e., all the evidences.
³ Through the indiscrimination between the intellect and the Self.
15

226 A THOUSAND TEACHINGS [CHAP. XVIII
Witness, One imparting consciousness to others,
Eternal, devoid of qualities and without a second.
संनिधौ सर्वदा तस्य स्यात्तदाभोऽभिमानकृत् ।
आत्मात्मीयं द्वयं चातः स्यादहंममगोचरः ॥ २७ ॥
27. On account of the constant proximity of the
conscious Self the ego also appears to be conscious.¹
Hence the two things viz., oneself ² and things related
to oneself denoted by the words, 'I' and 'mine'
originate.
जातिकर्मादिमत्त्वाद्धि तस्मिञ्छब्दास्त्वहंकृति ।
न कश्चिद्वर्तते शब्दस्तदभावात्स्व आत्मनि ॥ २८ ॥
28. As the ego is possessed of species action, etc.
words are applicable to it. But no word can be used
with respect to the innermost Self owing to the absence ³
of these from it.
आभासो यत्र तत्रैव शब्दाः प्रत्यग्दृशि स्थिताः ।
लक्षयेयुर्न साक्षात्तमभिदध्युः कथंचन ॥ २९ ॥
नह्यजात्यादिमान्कश्चिदर्थः शब्दैर्निरूप्यते ॥ ३० ॥
29, 30. Words which denote the ego and the other
things which reflect the innermost Self express the
latter only indirectly but by no means describe It
directly. For nothing that has no species etc. can be
described by means of words.
¹ E.g., Proximate to a red flower a crystal appears to be red.
² The experiencer, the agent.
³ See verse 24 above.

27-33] ' THOU ART THAT ' 227
आत्माभासो यथाहंकृदात्मशब्दैस्तथोच्यते ।
उल्मुकादौ यथाग्न्यर्थाः परार्थत्वान्न चाञ्जसा ॥ ३१ ॥
31. Just as words denoting¹ the action of fire are
applied only indirectly and nor directly to torches etc.
(having fire in them) as they imply a thing² different
from torches etc. ; so, words³ implying the Self are
applied to the ego having the reflection of the Self (and
appearing like It).
मुखादन्यो मुखाभासो यथादर्शानुकारतः ।
आभासान्मुखमप्येवमादर्शाननुवर्तनात् ॥ ३२ ॥
अहंकृत्यात्मनिर्भासो मुखाभासवदिष्यते ।
मुखवत्स्मृत आत्मान्योऽविविक्तौ तौ तथैव च ॥ ३३ ॥
32, 33. As it imitates the mirror the reflection of a
face is different from the face. The face which does
not depend on the mirror (for its existence) is also
different⁴ from its reflection. Similarly, the reflection
of the Self in the ego is also regarded (as different from
the pure Self) like that of the face which is different
from the face. The pure Self is considered to be
different (from Its reflection) like the face (which is
different from its own). In fact, however, the Self and
¹ The word: 'burn' for example, is used with reference to a torch
when we say 'The torch burns a thing'. ² Fire.
³ E.g., the word, 'I' implying Existence, Knowledge, Bliss, etc.
⁴ As a matter of fact it is the real face reflected in a mirror and
acquiring, as it were, the quality of being in it and possessing its
properties that is called the reflection. The reflection cannot be
real, because it is not always in the mirror; nor can it be called
absolutely unreal, because it is sometimes seen there. Therefore,
the reflection is indescribable and the face is different from it.

228 A THOUSAND TEACHINGS [CHAP. XVIII
Its reflection are free ¹ from (real) distinction (between
each other like the face and its reflection ²).
संसारी च स इत्येक आभासो यस्त्वहंकृति ।
वस्तुच्छाया स्मृतेरन्यान्माधुर्यादि च कारणम् ॥ ३४ ॥
34. (Objection). Some say that the reflection in
the ego (as distinct from the Self) is the individual
soul.³ (But if one asks how the reflection which is
not a reality can experience anything at all the objector
answers that) the reflection is a reality as the shadows
of things are known to be realities according to the
_Smriti._⁴ Not only so, there is another reason also (why
a shadow should be regarded as a reality). For a man
in a shadow feels refreshingly cool.
ज्ञैकदेशो विकारो वा तदाभासाश्रयः परे ।
अहंकर्तैव संसारी स्वतन्त्र इति केचन ॥ ३५ ॥
35. (Other objections). Some say that the indi-
vidual soul is a part of Pure Consciousness. Others
hold that it is a modification of the same. Still others
are of opinion that the ego together with the reflection
¹ Though there is an apparent distinction there is not a real one
between the Self and Its reflection nor between the Self and the
intellect. For as a matter of fact neither the reflection nor the in-
tellect has an existence independent of the Self. The conclusion is
that Pure Consciousness, reflected in Ignorance and the ego etc.,
its modifications, is regarded as the individual experiencing trans-
migratory existence owing to a nondiscrimination between Itself
and Its reflection. See verse 43 of this Chapter.
² Which has an existence dependent on that of the face.
³ The experiencer of this transmigratory existence.
⁴ 'One should not deliberately cross the shadows of one's teachers
and other superiors.' ⁵ Therefore a shadow must be a real
thing having the property of coolness.

34-38] 'THOU ART THAT' 229
of Pure Consciousness in it is the individual soul.
Others again think that it is the independent ego,
(neither a part nor a modification,) which is the
experiencer of this mundane existence.
अहंकारादिसंतानः संसारी, नान्वयी क्वचित् ।
इत्येवं सौगता आहुस्तत्र न्यायो विचार्यताम् ॥ ३६ ॥
36. The¹ Buddhists say that the series of the
momentary² consciousnesses, 'I' and so on, is the
individual soul. There is no witness³ (distinct from the
series to see the beginning and the end of these
momentary phenomena). Now examine which of these
doctrines⁴ is reasonable.
संसारिणां कथा त्वास्तां प्रकृतं त्वधुनोच्यते ।
मुखाभासो य आदर्शे धर्मो नान्यतरस्य सः ।
द्वयोरेकस्य चेद्धर्मो वियुक्तेऽन्यतरे भवेत् ॥ ३७ ॥
37. Let us now stop discussing the different
doctrines about the transmigratory soul. Let us go on
with the present subject.⁵ The reflection of the face
in the mirror is a property neither of the face nor of the
mirror. For if it were the property of either of the two,
it would continue even if the other were removed.
मुखेन व्यपदेशात्स मुखस्यैवेति चेन्मतम् ।
नादर्शानुविधानाच्च मुखे सत्यविभावतः ॥ ३८ ॥
¹ See verse 23, Chapter 16. ² Produced and destroyed every
moment. ³ See footnote 1, verse 14, Chapter 16. ⁴ Including
that of the author. See footnote 1, p. 228.
⁵ Viz., the reflection. Five alternatives are discussed. Verses
37, 38, 39 (first line), 39 (second line) to 42, and 43. The last one is
the conclusion according to this book.

230 A THOUSAND TEACHINGS [CHAP. XVIII
38. If it is argued that it¹ is a property of the face
because it¹ is called after it, that cannot be so. For it
imitates² the mirror and is not seen even when the face
is there (but the mirror is removed).
द्वयोरेवेति चेत्तन्न द्वयोरेवाप्यदर्शनात् ।
अदृश्यस्य सतो दृष्टिः स्याद्राहोश्चन्द्रसूर्ययोः ॥ ३९ ॥
39. (First line). If you say that it is the property
of both, we say 'No'; because it is not seen even
when both are present (but improperly placed).
(Second line). (Objection). It may be said
that Râhu, a real thing, though invisible, is (sometimes)
seen³ in the sun and moon; (so the reflection of the
face, a reality, though invisible, is sometimes⁴ seen in
the mirror).
राहोः प्रागेव वस्तुत्वं सिद्धं शास्त्रप्रमाणतः ।
छायापक्षे त्ववस्तुत्वं तस्य स्यात्पूर्वयुक्तिः ॥ ४० ॥
40. (Reply). That Râhu is a real⁵ thing is known
from the scriptures⁶ before one sees it in the sun or
moon. But according to those who hold that it is
the shadow of the earth it cannot be a real thing and
the unreality of the reflection has been proved by
arguments before.⁷
¹ That is, the reflection of the face.
² I.e., undergoes changes that the mirror is subject to.
³ During eclipses. See footnote 4, verse 34, Ch. 17.
⁴ When a mirror is properly placed.
⁵ See footnote 4, verse 34, Ch. 17.
⁶ But there is no such evidence with regard to the existence of
the reflection. ⁷ Verses 37-39 above.

38-44] 'THOU ART THAT' 231
छायाक्रान्तेर्निषेधोऽयं नतु वस्तुत्वसाधकः ।
नह्यर्थान्तरनिष्ठं सद्वाक्यमर्थान्तरं वदेत् ॥ ४१ ॥
41. This is a prohibition¹ regarding the crossing of
the shadows (of one's teachers and other superiors) ; but
it does not prove the reality of a shadow as a sentence
expressing one meaning cannot express another at the
same time.
माधुर्यादि च यत्कार्यमुष्णद्रव्याद्यसेवनात् ।
छायाया न त्वदृष्टत्वाद्पामेव च दर्शनात् ॥ ४२ ॥
42. That one feels cool while sitting in a shadow²
is not the effect of the shadow on one. It is due to
one's refraining from using warm things. Coolness is
found to belong to water but not to a shadow.³
आत्माभासाश्रयाश्चैवं मुखाभासाश्रया यथा ।
गम्यन्ते शास्त्रयुक्तिभ्यामाभासासत्त्वमेव च ॥ ४३ ॥
43. The Self, Its reflection and the seat of the
reflection, (i.e., the intellect) are comparable to the face,
its reflection and the mirror. The unreality of the
reflection is known from the scriptures and reasoning.
न दृशेरविकारित्वादाभासस्याप्यवस्तुतः ।
नाचित्त्वाद्हंकर्तुः कस्य संसारिता भवेत् ॥ ४४ ॥
44. (Objection). Who is the experiencer of trans-
migratory existence as it cannot belong to the Self
¹ See footnote 4, verse 34. ² See verse 34 above.
³ For, sitting in the shadow of a hot piece of stone, one does not
feel cool at all.

232 A THOUSAND TEACHINGS [CHAP. XVIII
which is changeless, neither to the reflection which is
not real nor to the ego which is not a conscious entity ?
अविद्यामात्र एवातः संसारोऽस्त्वविवेकतः ।
कूटस्थेनात्मना नित्यमात्मवानात्मनीव सः ॥ ४५ ॥
45. (Reply). Let the transmigratory condition then
be only a delusion due to the indiscrimination (between
the Self and the non-Self). It always has an
(apparent) existence due to the real existence of the
changeless Self and, therefore, appears to be pertaining
to It.
रज्जुसर्पो यथा रज्ज्वा सात्मकः प्राग्विवेकतः ।
अवस्तु सन्नपि ह्येष कूटस्थेनात्मना तथा ॥ ४६ ॥
46. Just as a rope-snake (a rope mistaken for a
snake), though unreal, has an existence due to that
of the rope before the discrimination between the rope
and the snake takes place; so, the transmigratory
condition, though unreal, is possessed of an existence¹
due to that² of the changeless Self.
आत्माभासाश्रयश्चात्मा प्रत्ययैः स्वैर्विकारवान् ।
सुखी दुःखी च संसारी नित्य एवेति केचन ॥ ४७ ॥
47. Some say that the Self, to which the reflection
belongs, though changeful on account of the modifica-
tions of the mind pertaining to Itself such as, ‘I am
happy’, ‘I am miserable’ and, though an experiencer
of the transmigratory condition, is eternal.
¹ Empirical or phenomenal existence. ² Real existence.