उपदेशसाहस्री (आदि शङ्कराचार्य - गद्य व पद्य भाग)

280 A THOUSAND TEACHINGS [CHAP. XVIII
in that case. The sentence, therefore, can have no
other meaning ¹ which involves contradiction.
श्रोतृश्रोतव्ययोर्भेदो यदीष्टः स्याद्भवेदिदम् ।
इष्टार्थकोप एवं स्यान्न युक्तं सर्वथा वचः ॥ २०८ ॥
208. The repetition of the idea, ‘I am Brahman’
might be possible if there were a difference between the
hearer (i.e. the aspirant) ² and what is to be heard (but)
the desired meaning ³ would be wronged in that case.
Therefore the sentence becomes unreasonable (i.e.,
loses authority according to that view).
सिद्धो मोक्षोऽहमित्येवं ज्ञात्वात्मानं भवेद्यदि ।
चिकीर्षुर्यः स मूढात्मा शास्त्रं चोद्घाटत्यपि ॥ २०९ ॥
209. Knowing that one is eternally existing Libera-
tion one who desires to perform actions ⁴ is a man of
clouded intellect and nullifies the scriptures.
नहि सिद्धस्य कर्तव्यं सकार्यस्य न सिद्धता ।
उभयालम्वनं कुर्वन्नात्मानं वञ्चयत्यपि ॥ २१० ॥
210. For knowing oneself to be Brahman one has
no duty to perform; nor can one be a knower of
Brahman when one has duties to perform. One deceives
oneself by having recourse to both sides.
¹ E.g., the reiteration of the idea, ‘I am Brahman.’ ² The Self
(i.e., Brahman) Br. U. p. 2, 4, 5. See also verse 111.
³ That the individual Self is Brahman. ⁴ E.g., the reiteration of
the idea, ‘I am Brahman’. For the objector’s contention see
Verses 12 and 18 above.

208-214] ' THOU ART THAT ' 281
सिद्धो मोक्षस्त्वमित्येतद्वस्तुमात्रं प्रदर्श्यते ।
श्रोतुस्तथात्वविज्ञाने प्रवृत्तिः स्यात्कथं त्विति ॥ २११ ॥
211. (Objection).¹ A reality is only pointed to
(but no injunction is given) when one is told 'Thou
art eternally existing Liberation'²; how can the hearer
apply himself to know that he is so (without being
enjoined) ?
कर्ता दुःख्यहमस्मीति प्रत्यक्षेणानुभूयते ।
कर्ता दुःखी च माभूवमिति यत्नो भवेत्ततः ॥ २१२ ॥
212. It is known by perceptual evidence that one
is an agent and experiencer of pain. And then there
is an effort so that one may not remain so.
तद्विज्ञानाय युक्त्यादि कर्तव्यं श्रुतिरब्रवीत् ।
कर्तृत्वाद्यनुवादेन सिद्धत्वानुभवाय तु ॥ २१३ ॥
213, The Sruti,³ therefore, restates the agency etc.⁴
on the part of the people and enjoins duties such
as reasoning etc. in order that they may know and feel
that they are eternally existing (Brahman).
निर्दुःखो निष्क्रियोऽकामः सिद्धो मोक्षोऽहमित्यपि ।
गृहीत्वैव विरुद्धार्थमादध्यात्कथमेव सः ॥ २१४ ॥
214. (Reply). How can one accept a contradictory
meaning⁵ after knowing⁶ that one is eternally existing
¹ Verses 211—213. ² Brahman.
³ Br. U., 2. 4. 5. ⁴ Which people are conscious of.
⁵ That one is an agent.
⁶ From the sentence which is the only right evidence.

282 A THOUSAND TEACHINGS [CHAP. XVIII
Liberation which is free from unhappiness, activity and
desires ?
सकामः सक्रियोऽसिद्ध इति मेऽनुभवः कथम् ।
अतो मे विपरीतस्य तद्भवान्वक्तुमर्हति ॥ २१५ ॥
215. (Objection). You should say why I, though
of¹ an opposite nature, should feel that I have desires
and activities and am not Brahman.
इहैव घटते प्रश्नो न मुक्तत्वानुभूतये ।
प्रमाणेन विरोधी यः सोऽत्रार्थः प्रश्नमर्हति ॥ २१६ ॥
216. (Reply).² A question on this subject³ is reason-
able, but it is not reasonable to ask why one is free.
It is only a thing contrary to evidences⁴ that should
be questioned.
अहं निर्मुक्त इत्येव सदसीत्यन्यमानजः ।
प्रत्यक्षाभासजन्यत्वाद्दुःखित्वं प्रश्नमर्हति ॥ २१७ ॥
217. The knowledge that one is free arises from
a different⁵ evidence viz., the evidence, 'Thou art That.'
Arising from fallacious perceptual evidence unhappiness
deserves an explanation.
पृष्टमाकाङ्क्षितं वाच्यं दुःखाभावमभीप्सितम् ॥ २१८ ॥
¹ Of the nature of Brahman. ² Verses 216—228.
³ I.e., why one feels unhappy though one is Brahman according
to the evidence of the sentence.
⁴ E.g., the sentence, 'Thou art That.'
⁵ Different from perceptual evidence and so on.

214-221] ‘ THOU ART THAT ’ 283
218. One should be told what one asks and wants
to know; and the inquirer desires to know liberation,
(the Self) which is free from unhappiness.
कथं हीदं निवर्तेत दुःखं सर्वात्मना मम ।
इति प्रश्नानुरूपं यद्वाच्यं दुःखनिवर्तकम् ॥ २१९ ॥
219. That¹ which removes unhappiness should be
told (by the teacher to the disciple) according to his
question inquiring how his unhappiness might be re-
moved altogether.
श्रुतेः स्वात्मनि नाशङ्का प्रामाण्ये सति विद्यते ।
तस्मादात्मविमुक्तत्वं प्रत्याययति तद्वचः ।
वक्तव्यः तत्तथार्थ स्याद्विरोधेऽसति केनचित् ॥ २२० ॥
220. There can be no doubt about what the Srutis
prove² as they are an independent source of know-
ledge. The words of Srutis, therefore, produce the
conviction that one is free. So it should be said that
such is the meaning of the Srutis, as (it has been proved
that) they do not contradict any other source of
knowledge.
इतोऽन्योऽनुभवः कश्चिदात्मनो नोपपद्यते ।
अविज्ञातं विजानतां विज्ञातारमिति श्रुतेः ॥ २२१ ॥
221. The Knowledge of the Self different from what
has been said before is unreasonable on the authority
¹ Liberation due to Self-Knowledge.
² Br. Sû. 1. 1. 3.

284 A THOUSAND TEACHINGS [CHAP. XVIII
of the Srutis, 'It¹ is unknown to those who know It'²
and 'Who³ will know the knower'?
त्वंपदार्थविवेकाय संन्यासः सर्वकर्मणाम् ।
साधनत्वं व्रजत्येव शान्तो दान्तानुशासनात् ॥ २२२ ॥
222. The renunciation of all actions in order to
know the (implied) meaning of the word 'thou' be-
comes the means (to Self-Knowledge) according to
the teaching,⁴ 'controlling the internal and external
senses.'
त्वमर्थं प्रत्यगात्मानं पश्येदात्मानमात्मनि ।
वाक्यार्थं तत आत्मानं सर्वं पश्यति केवलम् ॥ २२३ ॥
223. One should know the Self, the innermost One,
the implied meaning of the word 'thou' in the
combination⁵ of the body and the senses. One then
knows the pure Self to be Brahman, the all-comprehen-
sive principle. And that is the meaning of the sentence,
'Thou art That.'
सर्वमात्मेति वाक्यार्थे विज्ञातेऽस्य प्रमाणतः ।
असत्त्वे ह्यन्यमानस्य विधिस्तं योजयेत्कथम् ॥ २२४ ॥
224. How can one be enjoined to perform a duty
when the meaning of the sentence, viz., one is Brahman,
is known by one according to the right source of
¹ Ke. U., 2. 3. ² To be an object of Knowledge.
³ Br. U., 2. 4. 14. ⁴ Br. U., 4. 4. 23.
⁵ As its witness.

222-228] 'THOU ART THAT' 285
knowledge, the Srutis, inasmuch as no$^1$ other source of
knowledge can then exist for one?
तस्माद्वाक्यार्थविज्ञानान्नोर्ध्वं कर्मविधिर्भवेत् ।
नहि ब्रह्मास्मि कर्तेति विरुद्धे भवतो धियौ ॥ २२५ ॥
225. No actions can, therefore, be enjoined on one
when one has known the meaning of the sentence.$^2$
For the two contradictory ideas, 'I am Brahman' and
'I am an agent' cannot exist together.
ब्रह्मास्मीति च विद्येयं नैत्र कर्तेति बाध्यते ।
सकामो बद्ध इत्येवं प्रमाणाभासजातया ॥ २२६ ॥
शास्त्राद्ब्रह्मास्मि नान्योऽहमिति बुद्धिर्भवेद्दृढा ।
यदाऽयुक्ता तदैवं धीर्यथा देहात्मधीरिरिति ॥ २२७ ॥
226, 227. That one is Brahman is the right know-
ledge. It is not negated by the false conceptions that
one is an agent, has desires and is bound arising
from fallacious evidences. This (false) knowledge (i.e.,
I am an agent), like the identification$^3$ of the Self with
the body, becomes unreasonable when the knowledge
that one is Brahman and not other than It is firmly
grasped according to (the teaching of) the scriptures.
सभयादभयं प्राप्तस्तदर्थं यतते च यः ।
स पुनः सभयं गन्तुं स्वतन्त्रश्चेन्न गच्छति ॥ २२८ ॥
228. A man who tries to remain free from fear after
going to a place devoid of it from one full of fear does
not, if independent, go to a place of fear again.
$^1$ They are then all proved to be unreal.
$^2$ 'Thou art That.' $^3$ The idea, 'I am a man.'

286 A THOUSAND TEACHINGS [CHAP. XVIII
यथेष्टाचरणप्राप्तिः संन्यासादिविधौ कुतः ।
पदार्थज्ञानबुद्धस्य वाक्यार्थानुभवार्थिनः ॥ २२९ ॥
229. How can there be the possibility of wrong
conduct¹ on the part of one on whom renunciation
etc.² are enjoined and who is awakened on knowing
the implied meanings of the words³ and aspiring⁴
after the comprehension of the meaning of the sentence⁵ ?
अतः सर्वमिदं सिद्धं यत्प्रागस्माभिरीरितम् ॥ २३० ॥
230. Everything, therefore, that we said before,
is substantiated.
यो हि यस्माद्विरक्तः स्यान्नासौ तस्मै प्रवर्तते ।
लोकत्रयाद्विरक्तत्वान्मुमुक्षुः किमितीहते ॥ २३१ ॥
231. One does not try to attain anything in which
one has lost interest. Why will a man seeking⁶ libera-
tion make any effort at all who has lost interest in
all the three worlds ?
क्षुधया पीड्यमानोऽपि न विषं ह्यत्तुमिच्छति ।
मिष्टान्नध्वस्ततृड् जानन्नामूढस्तं जिघत्सति ॥ २३२ ॥
¹ For objection see verses 12 and 16, chap. 18.
² Including the injunctions of hearing, reflecting and meditating
on the Self.
³ The words, 'thou' and 'that.'
⁴ Therefore wrong conduct is impossible on one's part as one's
mind is occupied with the attempt.
For one again who has rightly comprehended the meaning of
the sentence, wrong conduct is of course absolutely impossible.
⁵ 'Thou art That.'
⁶ Even one seeking liberation is free from desires and efforts;
how much more free is one who has obtained it?

229-233] ‘ THOU ART THAT ’ 287
232. No one likes to eat poison even if pressed
by hunger. So, no one who is not an idiot will
knowingly wish to eat it when his hunger has been
appeased by eating sweatmeats.
वेदान्तवाक्यपुष्पेभ्यो ज्ञानामृतमधूत्तमम् ।
उज्जहारालिवद्यो नस्तस्मै सद्गुरवे नमः ॥ २३३ ॥
233. I bow down to my Teacher, a knower of
Brahman, who collected for us the nectar of knowledge
from the Vedântas like a bee collecting the best honey
from flowers.

अथात्ममनःसंवादप्रकरणम् ॥ १९ ॥
CHAPTER XIX
A CONVERSATION BETWEEN THE SELF AND
THE MIND
प्रयुज्य तृष्णाज्वरनाशकारणं चिकित्सितं ज्ञानविराग-
भेषजम् । न याति कामज्वरसन्निपातजां शरीरमालां
शतयोगदुःखिताम् ॥ १ ॥

1. One does not meet with the distress caused by
   a series of hundreds of bodies, which has its origin
   in a swoon due to the fever of desires if one places
   oneself under the treatment in which medicines are
   Knowledge and dispassion, the causes of the destruc-
   tion of the fever of desires (mentioned before).
   अहं ममेति त्वमनर्थमीहसे परार्थमिच्छन्ति तवान्य
   ईहितम् । न तेऽर्थबोधो न हि मेऽस्ति चार्थिता
   ततश्च युक्तः शम एव ते मनः ॥ २ ॥
2. Oh my mind, you indulge in vain ideas like
   ‘me’ and ‘mine.’ Your efforts, according to others,¹
   ¹ The Sânkhyas.

1-5] A CONVERSATION BETWEEN THE SELF AND MIND 289
are for one¹ other than yourself. You have no con-
sciousness of things and I have no desire of having
anything. It is, therefore, proper for you to remain quiet.
यतो न चान्यः परमात्सनातनात्सदैव तृप्तोऽहमतो न
मेऽर्थिता । सदैव तृप्तश्च न कामये हितं यतस्व चेतः
प्रशमाय ते हितम् ॥ ३ ॥
3. As I am no other than the Supreme Eternal One
I am always contented and have no desires. Always
contented I desire no welfare for myself, but I wish
your welfare. Try to make yourself quiet, Oh mind.
षडूर्मिमालाभ्यतिवृत्त एव यः स एव चात्मा जगतश्च नः
श्रुतेः । प्रमाणतश्चापि मया प्रवेद्यते मुधैव तस्माच्च
मनस्तवेहितम् ॥ ४ ॥
4. One who is by nature beyond the six continual
waves² is, according to the evidence of the Srutis, the
Self of us and the universe. This is what I know from
other³ sources of knowledge also. Your efforts are,
therefore, all in vain.
त्वयि प्रशान्ते नहि चास्ति भेदधीर्यतो जगन्मोहमुपैति
मायया । ग्रहो हि मायाप्रभवस्य कारणं ग्रहाद्विमोके
नहि सास्ति कस्यचित् ॥ ५ ॥
¹ The Purusha, the Self (according to the Sânkhyas).
² (1) Hunger and (2) thirst, the properties of the vital force,
(3) grief and (4) delusion, of the mind, (5) old age and (6) death, of
the body.
³ E.g., Bh. Gîtâ, 10. 20.
19

290 A THOUSAND TEACHINGS [CHAP. XIX
5. There is no idea of difference left deluding people
through wrong notions when you are merged.¹ For the
cause of all wrong notions is the perception of (the
reality of) difference. These wrong notions vanish as
soon as one is free from this perception.
न मेऽस्ति मोहस्तव चेष्टितेन हि प्रबुद्धतत्त्वस्त्वसितो
ह्यविक्रियः । न पूर्वतत्त्वोत्तरभेदता हि नो वृथैव
तस्माच्च मनस्तवेहितम् ॥ ६ ॥
6. I am not deluded by your efforts. For I have
known the Truth and am free from all bondage and
change. I have no difference in the conditions preced-
ing the knowledge of Truth and succeeding it. Your
efforts, oh mind, are, therefore, useless.
यतश्च नित्योऽहमतो न चान्यथा विकारयोगे हि भवेद्-
नित्यता । सदा प्रभातोऽहमतो हि चाद्वयो विकल्पितं
चाप्यसदित्यवस्थितम् ॥ ७ ॥
7. As I am eternal I am not otherwise. Transitori-
ness is due to the connection with changes. I am
always self-effulgent and therefore without a second.
It is ascertained that everything created (by the mind)
is non-existent.
अभावरूपं त्वमसीह हे मनो निरीक्ष्यमाणे न हि युक्तितो-
ऽस्तिता । सतो ह्यनाशादसतोऽप्यजन्मतौ द्वयं च
चेतस्तव नास्तितैष्यते ॥ ८ ॥
¹ In Ignorance e.g., in deep sleep.

5-10] A CONVERSATION BETWEEN THE SELF AND MIND 291
8. Scrutinised through the reasoning that reality¹ is
never destroyed and unreality never born you have
no (real) existence. You are, therefore, Oh my mind,
non-existent in the Self. Having both birth and death
you are accepted as non-existent.
द्रष्टा च दृश्यं च तथा च दर्शनं भ्रमस्तु सर्वस्तव
कल्पितो हि सः । दृशेश्च भिन्नं न हि दृश्यमीक्ष्यते
स्वप्नप्रबोधेन तथा न भिद्यते ॥ ९ ॥
विकल्पना वापि तथाद्वया भवेदवस्तुयोगात्तदलातचक्रवत् ।
न शक्तिभेदोऽस्ति यतो न चात्मनां ततोऽद्वयत्वं श्रुति-
तोऽवसीयते ॥ १० ॥
9, 10. As everything—the seer, seeing and the
seen—is a false notion superimposed by you and as
no object of perception is known to have an existence
independent of that of the Self, (the Self is one only).
When this is so, the Self in the state of deep sleep²
does not differ from Itself when in waking (or dream).
Unreal like the circular³ form of a burning torch superim-
position also⁴ (has no existence independent of that
of) the non-dual Self. The oneness of the Self is
ascertained from the Srutis as the Self has no division
within Itself on account of different powers⁵ and as
It is not different (in different bodies).
¹ See Bh. Gîtâ, 2. 16.
² The non-dual Self only exists in deep sleep. See Br. U., 4. 3. 32.
³ When it is moved round.
⁴ Like the seer, seeing and the seen which are superimposed.
⁵ See Br. U. 4. 3. 23—30.

292 A THOUSAND TEACHINGS [CHAP. XIX
मिथश्च भिन्ना यदि ते हि चेतनाः क्षयस्तु तेषां परि-
माणयोगतः । ध्रुवो भवेद्भेदवतां हि दृष्टतो जगत्क्षय-
श्चापि समस्तमोक्षतः ॥ ११ ॥
11. If, according to you, souls were mutually dif-
ferent and so·limited (by one another) they would
meet with destruction as all such things are seen to
come to an end. Again, all being liberated, the whole
world would meet with extinction.
न मेऽस्ति कश्चिन्न च सोऽस्मि कस्यचिद्यतोऽद्वयोऽहं
न हि चास्ति कल्पितम् । अकल्पितश्चास्मि पुरा प्रसि-
द्धितो विकल्पनाया द्वयमेव कल्पितम् ॥ १२ ॥
12. There is no one who belongs to me nor is
there anyone to whom I belong as I am without a
second. The (world which is) superimposed does not
exist. My existence¹ being known to be anterior to
superimposition, I am not superimposed. It is duality
only that is so.
विकल्पना चाप्यभवे न विद्यते सदन्यदित्येवमतो न
नास्तिता । यतः प्रवृत्ता तव चापि कल्पना पुरा
प्रसिद्धेर्न च तद्विकल्पितम् ॥ १३ ॥
13. The unborn Self² can never be regarded as
non-existent because there cannot be the superimposi-
tion of existence or non-existence on It. What exists
¹ The Final substratum of all superimposition.
² The Self, the substratum of all superimposition.

11-15] A CONVERSATION BETWEEN THE SELF AND MIND 293
prior to your coming into (apparent) existence and on
which you yourself are superimposed cannot Itself be
superimposed.
असद्द्वयं तेऽपि हि यद्यदीक्ष्यते न दृष्टमित्येव न चैव
नास्तिता । यतः प्रवृत्ता सदसद्विकल्पना विचारवद्द्वापि
तथाद्वयं च सत् ॥ १४ ॥
14. The duality pervaded by you is unreal. That
It is not seen is no reason that the Self does not exist.
That from which the wrong notions of existence and
non-existence proceed¹ (must exist). And just as a
deliberation ends in a conclusion, so, (all things super-
imposed have a final substratum) in the really existing
and non-dual Self.
सदभ्युपेतं भवतोपकल्पितं विचारहेतोर्यदि तस्य नास्ति-
ता । विचारहानाच्च तथैव संस्थितं न चेत्तदिष्टं नितरां
सदिष्यते ॥ १५ ॥
15. If the duality, created by you and assumed by
us to be real so that an investigation of the Truth
might be possible, were non-existent² Truth would
remain unascertained owing to the investigation
becoming impossible. The existence³ of a reality
must be accepted as a matter of course if an un-
ascertained nature of Truth is not desirable.
¹ I.e., are superimposed on It. See verse 16, chapter 16.
² A void.
³ Non-dual existence which is common to all dual phenomena
must be accepted as real. But excluding one another, phenomena
themselves are not persistent in their existence and are, therefore,
unreal. See Sankara's Commentary on Bh. Gîtâ, 2. 16.

294 A THOUSAND TEACHINGS [CHAP. XIX
असत्समं चैव सदित्यपीति चेदनर्थवत्त्वान्नृशृङ्गतुल्य-
तः । अनर्थवत्त्वं त्वसति ह्यकारणं न चैव तस्मान्न
विपर्ययेऽन्यथा ॥ १६ ॥
16. (Objection). What is called real ¹ is, as a matter
of fact, unreal like a human horn as it does not serve ²
any purpose. (Reply). That a thing serves no purpose
is no reason why it should be unreal and that a thing
serves some purpose is no reason, on the other hand,
why it should be real.
असिद्धतश्चापि विचारकारणाद्द्वयं च तस्मात्प्रसृतिं च
मायया । श्रुतेः स्मृतेश्चापि तथा हि युक्तितः प्रसिद्धय-
तीत्थं न तु युज्यतेऽन्यथा ॥ १७ ॥
17. Your inference is wrong (because reality serves
some purpose) as It is the subject-matter of deliberation
and also the source of all duality proceeding from It
under the influence of Mâyâ, according to the Srutis,³
the Smritis⁴ and reason⁵. Thus it is reasonable (that
the Self, though changeless, serves some purpose).
Otherwise (i.e., as a matter of reality) it is not reason-
able (that a thing, either permanent or momentary,
serves any purpose).
विकल्पनाचापि विधर्मकं श्रुतेः पुरा प्रसिद्धेश्च विकल्प-
तोऽद्वयः । न चेति नेतीति यथा विकल्पितं निषिध्य-
तेऽत्राप्यवशेषसिद्धये ॥ १८ ॥
¹ In the Vedas. ² In the opposite case it becomes momentary
according to the objector. ³ Sw. U., 4. 10.
⁴ Bh. Gîtâ., 9. 10. ⁵ Chh. U. 6. 1. 4—6.

16-20] A CONVERSATION BETWEEN THE SELF AND MIND 295
18. According to the Śruti¹ It is of a nature contrary
to that of superimposition. This One is without a
second as It is also known to have an eternal existence
even prior to all superimposition. Unlike everything
superimposed on It, which is negated on the evidence
of the Śruti,² ‘Not this, not this’, It is not negated
and, therefore, left over.
अकल्पितेऽप्येवमजेऽद्वयेऽक्षरे विकल्पयन्तः सदसच्च
जन्मभिः । स्वचित्तमायाप्रभवं च ते भवं जरां च
मृत्युं च नियान्ति संततम् ॥ १९ ॥
19. Those who, owing to false notions in their own
minds, superimpose the ideas of existence, non-existence,
etc.³ on the Self which is not Itself superimposed and
is birthless, imperishable and without a second always
meet with birth, old age and death as different kinds
of beings.
भवाभवत्वं तु न चेदवस्थितिर्न चास्य चान्यस्थिति जन्म
नान्यथा । सतो ह्यसत्त्वादसतश्च सत्त्वतो न च क्रिया
कारकमित्यतोऽप्यजम् ॥ २० ॥
20. (Duality) can have no reality if both its birth
and absence of birth are denied (owing to the possi-
bility of contradictions). Again it cannot owe its origin⁴
to another thing either real or unreal. For in that
case, (being the origin of duality) reality would become
¹ Sw. U., 6. 19. ² Br. U., 2. 3. 6.
³ Qualified, non-qualified, agent, non-agent and so on.
⁴ See G. K. 4. 22 and 4. 40.

296 A THOUSAND TEACHINGS [CHAP. XIX
unreal¹ and unreality real.² Hence the nature of
actions and their instruments³ also (cannot be as-
certained). It is for these reasons that the Self is
(ascertained to be) unborn.
अकुर्वद्दिष्टं यदि वास्य कारकं न किंचिदन्यन्ननु नास्त्य-
कारकम् । सतोऽविशेषादसतःश्च सच्छ्युतौ तुलान्त-
योर्यद्वदनिश्चयान्न हि ॥ २१ ॥
21. If the instruments in connection with the birth
of duality be considered to be devoid of any action
whatever there will be nothing (which will not be
an instrument). (And if they are considered to have
the power of action) they will not be instruments. (For
they can be acting neither) in the state of reality
nor of unreality as both these states are without any
particulars (and will always produce effects or never
produce any). Neither⁴ can they become instruments
at the time⁵ of their deviation from their original states
(of reality or unreality). For (in that case the distinction
between the nature of the cause and that of the effect)
cannot be ascertained like (the relation of cause and
effect) between the two ends (moving up and down)
of the beam of a balance.
¹ For all material causes are changeable and, therefore, unreal.
² For a material cause cannot but have some existence ; it cannot
be a void. ³ Regarding the production of duality.
⁴ If you argue that reality or unreality may have the power
of action when they deviate from the previous states (of reality
or unreality).
⁵ Nor can they be instruments after such deviation. For devia-
tion itself being an effect requires something to produce it, that
again something else and so on. There will thus be a regressus
ad infinitum.

21-24] A CONVERSATION BETWEEN THE SELF AND MIND 297
न चेत्स इष्टः सदसद्विपर्ययः कथं भवः स्यात्सदसद्व्यव-
स्थितौ । विभक्तमेतद्द्वयमप्यवस्थितं न जन्म तस्माच्च
मनो हि कस्यचित् ॥ २२ ॥
22. If the reversal of reality and unreality is not
desirable how can anything owe its origin to them which
are of a fixed nature ? For both of them stand without
having any connection with each other. Nothing,¹
therefore, Oh my mind, is born.²
अथाभ्युपेत्यापि भवं तवेच्छतो ब्रवीमि नार्थस्तव चेष्टि-
तेन मे । न हानवृद्धी न यतः स्वतोऽसतो भवोऽन्यतो
वा यदि वास्तिता तयोः ॥ २३ ॥
23. Even by assuming the birth (of things), if you
like so, I say your efforts serve me no purpose. For
not existing in the Self gain or loss cannot be there
either uncaused or due to any cause. Even assuming
that they exist (in the Self, it is a fact that your
efforts are of no use ³ to me).
ध्रुवा ह्यनित्याश्च न चान्ययोगिनो मिथश्च कार्यं न च
तेषु युज्यते । अतो न कस्यापि हि किंचिदिष्यते
स्वयं च तत्त्वं न निरुक्तिगोचरम् ॥ २४ ॥
¹ G. K. 4. 4, 10, 28 and 46.
² In the previous verse a change of condition in reality and
unreality was assumed. But as a matter of fact there is no
such change.
³ In the case of their existence your effort to produce them
is futile.

298 A THOUSAND TEACHINGS [CHAP. XIX
24. Things either immutable or transitory cannot
have any relation with other things or with themselves.
Therefore it is not reasonable that they should have any
effects. So nothing belongs to anything else. The Self
Itself is also not (directly) within the scope of words.¹
समं तु तस्मात्सततं विभातवद्द्वयाद्विमुक्तं सदसद्वि-
कल्पितात् । निरीक्ष्य युक्त्या श्रुतितस्तु बुद्धिमानशेष-
निर्वाणमुपैति दीपवत् ॥ २५ ॥
25. A wise man immediately meets with the com-
plete extinction of bondage like the (extinguishing of)
a lamp when he knows through reasoning and the
Srutis (the Self) which is the same in all conditions,
always of the nature of self-effulgent Consciousness
and free from duality fancied to be existing or non-
existing.
अवेद्यमेकं यदनन्यवेदिनां कुतार्किकाणां च सुवेद्य-
मन्यथा । निरीक्ष्य चेत्थं त्वगुणग्रहोऽगुणं न याति
मोहं ग्रहदोषमुक्तितः ॥ २६ ॥
26. Knowing the One bereft of the gunas which is
unknowable² according to those who know It to be not
different from the Self and which is very well knowable²
according to those fallaciously argumentative people
who wrongly know It to be an object of knowledge a
man, thus freed from the Gunas, becomes liberated from
the bondage of false notions and is never deluded (again).
¹ This is stated in answer to the objection that being an object
of Vedic evidence the Self is related with the Vedas. See verses
29, 30, Ch. 18. ² Ke. U., 2. 3.

24-28] A CONVERSATION BETWEEN THE SELF AND MIND 299
अतोऽन्यथा न ग्रहनाश इष्यते विमोहबुद्धेर्ग्रह एव
कारणम् । ग्रहोऽप्यहेतुस्त्वनलस्त्वनिन्धनो यथा
प्रशान्तिं परमां तथा व्रजेत् ॥ २७ ॥
27. False notions cannot be negated in any way
other than (thus knowing the Self). It is these wrong
notions that are the causes of delusion. These notions,
bereft of their cause,¹ come to an absolute end, like
fire bereft of fuel, (when knowledge is achieved).
विमथ्य वेदोदधितः समुद्धृतं सुरैर्महाब्धेस्तु यथा महा-
त्मभिः । तथाऽमृतं ज्ञानमिदं हि यैः पुरा नमो
गुरुभ्यः परमीक्षितं च यैः ॥ २८ ॥
इति श्रीमत्परमहंसपरिव्राजकाचार्यश्रीगोविन्दभगवत्पूज्य-
शिष्यस्य श्रीशंकरभगवतः कृतिः सकलवेदोप-
निषत्सारोपदेशसाहस्री समाप्ता
28. I bow down to the teachers, the great souls
who realized the Supreme Truth and gathered from the
ocean of the Vedas this knowledge (described in the
present book) like gods who churned the great ocean
in ancient time and gathered nectar.
Here ends A Thousand Teachings, the substance of
all the Upanishats written by the All-knowing Sankara,
the Teacher and wandering Paramahamsa,² the disciple
of Govinda worthy of adoration.
¹ Ignorance.
² A man who has renounced worldly action and has the surest
Knowledge that he is not different from Brahman and that the
universe is unreal, wandering from place to place for the spiritual
benefit of people.