उपदेशसाहस्री (आदि शङ्कराचार्य - गद्य व पद्य भाग)

A METHOD OF ENLIGHTENING THE DISCIPLE 15
कुर्वन् सृष्ट्वेदं शरीरं स्वयं संस्कारधर्मवर्जितो नामरूपे इह प्रविष्टः
अन्यैरदृष्टः स्वयं पश्यन्, तथाऽश्रुतः शृण्वन्, अमतो मन्वानो,
अविज्ञातो विजानन्—‘सर्वाणि रूपाणि विचित्य धीरो नामानि
कृत्वाऽभिवदन् यदास्ते’ इति। अस्मिन्नर्थे श्रुतयः सहस्रशः
‘तत्सृष्ट्वा तदेवानुप्राविशत्’, ‘अन्तः प्रविष्टः शास्ता जनानाम्’,
‘स एष इह प्रविष्टः’, ‘एष त आत्मा’, ‘स एतमेव सीमानं
विदार्यैतया द्वारा प्रापद्यत’, ‘एष सर्वेषु भूतेषु गूढोत्मा’, ‘सेयं
देवतैक्षत हन्ताहमिमास्तिस्रो देवताः’ इत्याद्याः ॥ २३ ॥
23. “You said, ‘How am I devoid of birth, lineage
and sanctifying ceremonies which are different (from the
Self ?)’ Listen. The same one who is the cause of the
unfoldment of name and form, whose nature is different
from that of name and form, and who is devoid of all
connection with sanctifying ceremonies, evolved name
and form, created this body and entered into it (which
is but name and form)—who is Himself the unseen
seer, the unheard listener, the unthought thinker, the
unknown knower as stated in the Sruti text, ‘(I ¹ know)
who creates names and forms and remains speaking’.
There are thousands of Sruti texts conveying the same
meaning; for instance, ‘He ² created and entered into
it,’ ‘Entering ³ into them He rules all creatures,’ ‘He,⁴
the Self, has entered into these bodies,’ ‘This ⁵ is your
Self,’ ‘Opening ⁶ this very suture of the Skull He got in by
that door,’ ‘This ⁷ Self is concealed in all beings,’ ‘That ⁸
Divinity thought—let me enter into these three deities.’
¹ T. Â., 3. 12. 7.      ² Tai. U., 2. 6.      ³ T. Â., 3. 11. 1, 2.
⁴ Br. U., 1. 4. 7.      ⁵ Br. U., 3. 4. 1.      ⁶ Ai. U., 1. 3. 12.
⁷ Kath. U., 3. 12.      ⁸ Chh. U., 6. 3. 2.

16 A THOUSAND TEACHINGS
स्मृतयोऽपि ‘आत्मैव देवताः सर्वाः’, ‘नवद्वारे पुरे देही’,
क्षेत्रज्ञं चापि मां विद्धि’, ‘समः सर्वेषु भूतेषु’, ‘उपद्रष्टानुमन्ता
च’, ‘उत्तमः पुरुषस्त्वन्यः’, ‘अशरीरं शरीरेषु’ इत्याद्याः ।
तस्मात् जात्यन्वयसंस्कारवर्जितस्त्वमिति सिद्धम् ॥ २४ ॥
24. “Smriti texts too elucidate the same truth ; for ex-
ample, ‘All¹ gods verily are the Self,’ ‘The Self² in the
city of nine gates,’ ‘Know³ the individual Self to be
Myself’, ‘The same⁴ in all beings,’ ‘The witness⁵ and
approver,’ ‘The Supreme⁶ Being is different,’ ‘Residing
in⁷ all bodies but Itself devoid of any,’ and so on.
Therefore it is established that you are without any
connection with birth, lineage and sanctifying cere-
monies.”
स यदि ब्रूयात्—अन्य एवाहमज्ञः सुखी दुःखी बद्धः
संसारी, अन्योऽसौ मद्विलक्षणः असंसारी देवः, तमहं बल्युप-
हारनमस्कारादिभिः वर्णाश्रमकर्मभिश्चाराध्य संसारसागरादुत्ति-
तीर्षुरस्मि, कथमहं स एवेति ॥ २५ ॥
25. If he says, “I am in bondage, liable to trans-
migration, ignorant, (sometimes) happy, (sometimes)
unhappy and am entirely different from Him. He, the
shining One who is dissimilar in nature to me and
beyond transmigratory existence is also different from
me. I want to worship Him through the actions
pertaining to my caste and order of life by making
presents and offerings to Him and also by making
¹ Manu, XII. 119. ² Bh. Gîtâ, 5. 13. ³ Bh. Gîtâ, 13. 2.
⁴ Bh. Gîtâ, 13. 27. ⁵ Bh. Gîtâ, 13. 22. ⁶ Bh. Gîtâ, 15. 17.
⁷ Kath. U., 2. 22, but the Smriti source untraced.

A METHOD OF ENLIGHTENING THE DISCIPLE 17
salutations and the like. I am eager to cross the ocean
of the world in this way. So how am I He Himself?"
आचार्यो ब्रूयात्—नैवं सोम्य प्रतिपत्तुमर्हसि, प्रतिषिद्ध-
त्वाद्भेदप्रतिपत्तेः। कथं प्रतिषिद्धा भेदप्रतिपत्तिरित्यत आह—
'अन्योऽसावन्योऽहमस्मीति न स वेद', 'ब्रह्म तं परादाद्यो-
ऽन्यत्रात्मनो ब्रह्म वेद', 'मृत्योः स मृत्युमाप्नोति य इह नानेव
पश्यति' इत्येवमाद्याः ॥ २६ ॥
26. The teacher should say, "You ought not, my
child, regard it so; because a doctrine of difference is
forbidden." In reply to the question, 'Why is it for-
bidden?' the following other Sruti texts may be cited :
"He$^1$ who knows that Brahman is one and he is another
does not know (Brahman)", "He$^2$ who regards the
Brâhmanical caste as different from himself is rejected$^3$
by that caste." "One$^4$ who views Brahman as if
having diversity in It goes from death to death", and
so on.
एता एव श्रुतयो भेदप्रतिपत्तेः संसारगमनं दर्शयन्ति ॥ २७ ॥
27. These Srutis show that transmigratory existence
is the sure result of the acceptance of (the reality of)
difference.
अभेदप्रतिपत्तेश्च मोक्षं दर्शयन्ति सहस्रशः—'स आत्मा
तत्त्वमसि' इति परमात्मभावं विधाय 'आचार्यवान् पुरुषो वेद'
इत्युक्त्वा 'तस्य तावदेव चिरम्' इति मोक्षं दर्शयन्त्यभेदविज्ञा-
$^1$ Br. U., 1. 4. 10. $^2$ Br. U., 2. 4. 6. $^3$ Makes him disinclined to
$^4$ Br. U., 4, 4. 19. know Brahman.
2

18 A THOUSAND TEACHINGS
नादेव । सत्याभिसन्धस्य अतस्करस्येव दाहाद्यभाववत् संसारा-
भावं दर्शयन्ति दृष्टान्तेन, भेददर्शनादसत्याभिसन्धस्य संसार-
गमनं दर्शयन्ति तस्करस्येव दाहादिदृष्टान्तेन ॥ २८ ॥
28. " That, on the other hand, liberation results
from the acceptance of (the reality of) non-difference is
borne out by thousands of Śrutis; for example, after
teaching that the individual Self is not different from
the supreme One in the text, " That ¹ is the Self, thou
art That', and after saying, ' A ² man who has a teacher
knows Brahman' the Śrutis prove liberation to be the
result of the knowledge of (the reality of) non-difference
only, by saying ' A ³ knower of Brahman has to wait
only so long as he is not merged in Brahman'. That
transmigratory existence comes to an absolute cessation,
(in the case of one who speaks the truth that difference
has no real existence), is illustrated by the example of
one ⁴ who was not a thief and did not get burnt (by
grasping a heated hatchet ;) and that one, speaking
what is not true (i.e. the reality of difference), continues
to be in the mundane condition is illustrated by the
example of a thief who got burnt.
'त इह व्याघ्रो वा' इत्यादिना च अभेददर्शनात् 'स
स्वराट् भवति' इत्युक्त्वा तद्विपरीतेन भेददर्शनेन संसारगमनं
दर्शयन्ति—'अथ येऽन्यथाऽतो विदुरन्यराजानस्ते क्षय्यलोका
भवन्ति' इति प्रतिशाखम् । तस्मान्मृषैवैवमवादीः—ब्राह्मण-
पुत्रोऽदोन्वयः संसारी परमात्मविलक्षण इति ॥ २९ ॥
¹ Chh. U., 6. 13. 3. ² Chh. U., 6. 14. 2.
³ Chh. U., 6. 14. 2. ⁴ Chh. U., 6. 16. 1—3.

A METHOD OF ENLIGHTENING THE DISCIPLE 19
29. "The Sruti text commencing with 'Whatever¹
these creatures are here, whether a tiger or' and similar
other texts, after asserting that 'One² becomes one's
own master (i.e. Brahman)' by the knowledge of (the
reality of) non-difference, show that one continues to
remain in the transmigratory condition in the opposite
case as the result of the acceptance of (the reality of)
difference, saying, 'Knowing³ differently from this they
get other beings for their masters and reside in perish-
able regions'. Such statements are found in every
branch of the Veda. It was, therefore, certainly wrong
on your part to say that you were the son of a Brâh-
mana, that you belonged to such and such a lineage,
that you were subject to transmigration and that you
were different from the supreme Self.
तस्मात् प्रतिषिद्धत्वाद्भेददर्शनस्य, भेदविषयत्वाच्च कर्मोपा-
दानस्य, कर्मसाधनत्वाच्च यज्ञोपवीतादेः कर्मसाधनोपादानस्य
परमात्माभेदप्रतिपत्त्या प्रतिषेधः कृतो वेदितव्यः । कर्मणां
तत्साधनानां च यज्ञोपवीतादीनां परमात्माभेदप्रतिपत्तिविरुद्ध-
त्वात् । संसारिणो हि कर्माणि विधीयन्ते तत्साधनानि च
यज्ञोपवीतादीनि, न परमात्मनोऽभेददर्शिनः । भेददर्शनमात्रेण च
ततोऽन्यत्वम् ॥ ३० ॥
30. "As the acceptance of (the reality of) difference
s forbidden, it should be understood that, on the know-
ledge of one's identity with the supreme Self, the under-
taking of religious rites which have difference for their
¹ Chh. U., 6. 9. 3. ² Chh. U., 6. 25. 2. ³ Chh. U., 7. 25. 2.

20 A THOUSAND TEACHINGS
province and the assumption of yajnopavîta ¹ etc., which
are the means to their performance, are forbidden. For
these rites and yajnopavîta etc., their means, are incon-
sistent with the knowledge of one's identity with the
supreme Self. It is on those people only that refer classes
and orders of life etc., to the Self that Vedic
actions and yajnopavîta etc., their means, are enjoined,
but not on those who have acquired the knowledge of
their identity with the supreme Self. That ² one is other
than Brahman is due only to the acceptance of (the
reality of) difference.
यदि कर्माणि कर्तव्यानि, न निवर्तयिषितानि, कर्मसाधना-
सम्बन्धिनः कर्मनिमित्तजात्याश्रमाद्यसम्बन्धिनश्च परमात्मनश्च
आत्मनैवाभेदप्रतिपत्तिं नावक्ष्यत् 'स आत्मा तत्त्वमसि' इत्येव-
मादिभिर्निश्चितरूपैर्वाक्यैः, भेदप्रतिपत्तिनिन्दां च नाभ्यधास्यत्
'एष नित्यो महिमा ब्राह्मणस्य', 'अनन्वागतं पुण्येनानन्वागतं
पापेन, अत्र स्तेनोऽस्तेनः' इत्यादिना ॥ ३१ ॥
31. "If Vedic rites were to be performed and not
meant to be renounced, the Sruti would neither have dec-
lared the identity of oneself with the supreme Self un-
related to those rites, their means, castes, orders of life,
etc., which are the conditions ³ of Vedic actions, in
unambiguous sentences like 'That ⁴ is the Self, thou art
¹ The holy thread worn by the first three classes of the Hindus—
the Brâhmanas, the Kshatriyas, and the Vaishyas.
² This is said in reply to the objection viz., why are duties enjoin-
ed only on the ignorant as they are also not different from
Brahman?
³ Those only who belong to castes or orders of life are fit for
Vedic actions. ⁴ Chh. U., 6. 8. 7.

A METHOD OF ENLIGHTENING THE DISCIPLE 21
That ; ' nor would it have condemned the acceptance of
(the reality of) difference in clauses such as ' It ¹ is the
eternal glory of the knower of Brahman,' ' Untouched ²
by virtue, untouched by sin', and ' Here ³ a thief is no
thief.'
कर्मासम्बन्धिस्वरूपत्वं कर्मनिमित्तवर्णाद्यसम्बन्धरूपतां च
नाभ्यधास्यत्, कर्माणि च कर्मसाधनानि च यज्ञोपवीतादीनि
यद्यपरितित्याजयिषितानि । तस्मात् ससाधनं कर्म परित्यक्तव्यं
मुमुक्षुणा, परमात्माऽभेददर्शनविरोधात्, आत्मा च पर एवेति
प्रतिपत्तव्यो यथाश्रुत्युक्तलक्षणः ॥ ३२ ॥
32. "The Srutis would not have stated that the
essential nature of the Self was in no way connected
with Vedic rites and conditions required by them such
as a particular class, and the rest, if they did not intend
that those rites and yajnopavîta etc., their means, should
be given up. Therefore, Vedic actions which are in-
compatible with the knowledge of the identity of one-
self with the supreme Self should be renounced together
with their means by one who aspires after liberation ;
and it should be known that the Self is no other than
Brahman as defined in the Srutis."
स यदि ब्रूयात्—भगवन्, दह्यमाने छिद्यमाने वा देहे प्रत्यक्षा
वेदना, अशनायादिनिमित्तं च प्रत्यक्षं दुःखं मम । परश्चायमात्मा,
‘ अयमात्माऽपहतपाप्मा विजरो विमृत्युर्विशोको विजिघत्सोऽपि-
पासः सर्वगन्धरसवर्जितः ' इति श्रूयते सर्वश्रुतिषु स्मृतिषु च ।
¹ Br. U., 4. 4. 23. ² Br. U., 4. 3. 22. ³ Br, U., 4. 3. 22.

22 A THOUSAND TEACHINGS
कथं तद्विलक्षणः अनेकसंसारधर्मसंयुक्तः परमात्मानमात्मत्वेन च
मां संसारिणं परमात्मत्वेन अग्निमिव शीतत्वेन प्रतिपद्येयम् ?
संसारी च सन् सर्वाभ्युदयनिःश्रेयससाधने अधिकृतः अभ्यु-
दयनिःश्रेयससाधनानि कर्माणि तत्साधनानि च यज्ञोपवीतादीनि
कथं परित्यजेयमिति ॥ ३३ ॥
33. If he says, “ The pain due to burns or cuts in
the body and the misery caused by hunger and the like,
Sir, are distinctly perceived to be in me. The supreme
Self is known in all the Srutis and the Smritis to be
‘ free $^{1}$ from sin, old age, death, grief, hunger, thirst, etc.,
and devoid of smell and taste ’. How can I who am
different from Him and possess so many phenomenal
attributes possibly accept the supreme Self as myself
and myself, a transmigratory being, as the supreme
Self ? I may them very well admit that fire is cool ! Why
should I, a man of the world entitled to accomplish all
prosperity in this world and in the next and realize the
supreme end of life, i.e., liberation, give up the actions
producing those results and yajnopavîta etc., their
accessories ? ”
तं प्रति ब्रूयात्—यदवोचो दह्यमाने छिद्यमाने वा देहे प्रत्यक्षा
वेदनोपलभ्यते ममेति तदसत् । कस्मात् ? दह्यमाने छिद्यमान इव
वृक्षे उपलब्धुरुपलभ्यमाने कर्मणि शरीरे दाहच्छेदवेदनाया उप-
लभ्यमानत्वात् दाहादिसमानाश्रयैव वेदना । यत्र हि दाहः छेदो
वा क्रियते तत्रैव व्यपदिशति दाहादिवेदनां लोकः, न वेदनां
दाहाद्युपलब्धरीति । कथं ? क ते वेदनेति पृष्टः शिरसि
$^{1}$ Chh. U., 8. 7. 1.

A METHOD OF ENLIGHTENING THE DISCIPLE 23
मे वेदना उरसि उदरे इति वा यत्र दाहादिस्तत्रैव व्यपदि-
शति, न तूपलब्धरीति । यद्युपलब्धरि वेदना स्यात्,
वेदनानिमित्तं वा दाहच्छेदादि, वेदनाश्रयत्वेनोपदिशेद्दाहा-
द्याश्रयवत् ॥ ३४ ॥
34. The teacher should say to him, “ It was not
right for you to say, ‘ I directly perceive the pain in me
when my body gets cuts or burns ’. Why ? Because the
pain due to cuts or burns, perceived in the body,¹ the
object of the perception of the perceiver like a tree
burnt or cut, must have the same location as the burns
etc. People point out pain caused by burns and the
like to be in that place where they occur but not in the
perceiver. How ? For, on being asked where one's
pain lies, one says, ‘ I have pain in the head, in the
chest or in the stomach ’. Thus one points out pain in
that place where burns or cuts occur, but never in the
perceiver. If pain or its causes viz., burns or cuts were
in the perceiver one would have pointed out the per-
ceiver to be the seat of the pain, like the parts of the
body, the seats of the burns or cuts.
स्वयं च नोपलभ्येत चक्षुर्गतद्रूपवत् । तस्मात् दाहच्छेदादि-
समानाश्रयत्वेन उपलभ्यमानत्वाद्दाहादिवत् कर्मभूतैव वेदना ।
भावरूपत्वाच्च साश्रया तण्डुलपाकवत् । वेदनासमानाश्नय एव
तत्संस्कारः । स्मृतिसमानकाल एवोपलभ्यमानत्वात् वेदना-
विषयः । तन्निमित्तविषयश्च द्वेषोऽपि संस्कारसमानाश्नय एव ।
¹ Pain is located in the body, it is true, but as a matter of fact
it is in the mind.

24 A THOUSAND TEACHINGS
तथा चोक्तम्—‘रूपसंस्कारतुल्याऽऽधी रागद्वेषौ भयं च यत् ।
गृह्यते धीश्रयं तस्माज्ज्ञाता शुद्धोऽभयः सदा’ ॥ ३५ ॥
35. “Moreover, (if it were in the Self) the pain could
not be perceived by the Self like the colour of the eye
by the same eye. Therefore, as it is perceived to have
the same seat as burns, cuts and the like, pain must be
an object of perception like them. Since ¹ it is an effect,
it must have a receptacle like that in which rice is
cooked. The impressions ² of pain must have the same
seat as pain ³ itself. As they are perceived during the
time when memory is possible (i.e., in waking and
dream, and not in deep sleep), these impressions must
have the same location ⁴ as pain. The aversion to cuts,
burns and the like, the causes of pain, must also have
the same seat ⁵ as the impressions (of pain). It is there-
fore said, ‘Desire ⁶, aversion and fear have a seat com-
mon with that of the impressions of colours. As they
have for their seat the intellect,⁷ the knower, the Self,
is always pure and devoid of fear.’
किमाश्रयाः पुना रूपादि संस्कारादय इति । उच्यते । यत्र
कामादयः । क्व पुनस्ते कामादयः ? ‘कामः सङ्कल्पो विचि-
¹ This sentence is an answer to the objection that pain cannot be
in the body which is non-conscious ; nor can it be in the Self which
has been shown to be free from it ; so pain has no location at all.
² This is in reply to the objection viz, ‘Let the Self be the recep-
tacle as the impressions and memory etc. of pain are perceived in
the Self.’
³ Pain being proved to be not in the Self, its impressions also
cannot be there. ⁴ And therefore it is not the Self. ⁵ i.e., the non-
Self. ⁶ Verse 13, chapter 15 of this book. ⁷ The intellect (and not
the Self) is the seat of all other feelings also.

A METHOD OF ENLIGHTENING THE DISCIPLE 25

कित्सा ’ इत्यादिश्रुतेः बुद्धावेव । तत्रैव रूपादिसंस्कारादयोऽपि,
‘कस्मिन्नु रूपाणि प्रतिष्ठितानीति हृदये’ इति श्रुतेः । ‘कामा
येऽस्य हृदि श्रिताः ’, ‘तीर्णो हि तदा सर्वान् शोकान् हृद-
यस्य’, ‘असङ्गो ह्ययम्’, ‘तद्वा अस्यैतदतिच्छन्दाः ’ इत्यादि-
श्रुतिभ्यः, ‘अविकार्योऽयमुच्यते’, ‘अनादित्वान्निर्गुणत्वात् ’
इत्यादि इच्छाद्वेषादि च क्षेत्रस्यैव विषयस्य धर्मो नात्मन इति
स्मृतिभ्यश्च कर्मस्थैवाशुद्धिः नात्मस्था इति ॥ ३६ ॥

36. ‘“What is then the locus of the impressions of
    colours and the rest ?” ‘The same as that of lust etc.’
    ‘Where again are lust etc. ?’ They are in the intellect
    (and no where else) according to the Sruti,¹ ‘lust, deli-
    beration, doubt.’ The impressions of colours and so
    forth are also there (and nowhere else) according to the
    Sruti, ‘what ² is the seat of colours ? The intellect.’
    That desire, aversion and the like are the attributes of
    the embodiment, the object and not of the Self, is known
    from the Srutis, ‘Desires ³ that are in the intellect,’ ‘For ⁴
    he is then beyond all the woes of his heart (intellect) ’,
    ‘Because ⁵ It is unattached,’ and ‘Its ⁶ form untouched by
    desires ’ and also from Smritis such as ‘It ⁷ is said to be
    changeless,’ ‘Because ⁸ It is beginningless and without
    attributes’ and so on. Therefore (it is concluded that)
    impurity pertains to the object and not to the Self.

अतो रूपादिसंस्काराद्यशुद्धिसंबन्धाभावात् न परस्मादात्मनो
विलक्षणस्त्वमिति प्रत्यक्षादिविरोधाभावात् युक्तं पर एवात्माऽह-

¹ Br. U., 1. 5. 3.    ² Br. U., 3. 9. 20.    ³ Br. U., 4. 4. 7.
⁴ Br. U., 4. 3. 22.    ⁵ Br. U., 4. 3. 16.    ⁶ Br. U., 4. 3. 21.
⁷ Bh. Gîtâ, 2. 25.    ⁸ Bh. Gîtâ, 13. 31.

26 A THOUSAND TEACHINGS
मिति प्रतिपत्तुम्—'तदात्मानमेवावेदहं ब्रह्मास्मि', 'एकधैवानु-
द्रष्टव्यम्', 'अहमेवाधस्तात्', 'आत्मैवाधस्तात्', 'सर्वमा-
त्मानं पश्यति', 'यत्र त्वस्य सर्वमात्मैव', 'इदं सर्वं यदयमा-
त्मा', 'स एषोऽकलः', 'अनन्तरमबाह्यम्', 'सबाह्याभ्यन्तरो
ह्यजः', 'ब्रह्मैवेदम्', 'एतया द्वारा प्रापद्यत', 'प्रज्ञानस्य
नामधेयानि', 'सत्यं ज्ञानमनन्तं ब्रह्म', 'तस्माद्वा', 'तत्सृष्ट्वा
तदेवानुप्राविशत्', 'एको देवः सर्वभूतेषु गूढः सर्वव्यापी',
'अशरीरं शरीरेषु', 'न जायते म्रियते', 'स्वप्नान्तं जागरिता-
न्तम्', 'स म आत्मेति विद्यात्', 'यस्तु सर्वाणि भूतानि',
'तदेजति तन्नैजति', 'वेनस्तत्पश्यन्', 'तदेवाग्निः', 'अहं
मनुरभवं सूर्यश्च', 'अन्तः प्रविष्टः शास्ता जनानाम्', 'सदेव
सोम्य', 'तत्सत्यं स आत्मा तत्त्वमसि' इत्यादिश्श्रुतिभ्यः ॥३७॥
स्मृतिभ्यश्च—'पूः प्राणिनः सर्वगुहाशयस्य', 'आत्मैव देव-
ताः', 'नवद्वारे पुरे', 'समं सर्वेषु भूतेषु', 'विद्याविनयसंपन्ने',
'अविभक्तं विभक्तेषु', 'वासुदेवः सर्वम्' इत्यादिभ्यः एक
एवात्मा परं ब्रह्म सर्वसंसारधर्मविनिर्मुक्तस्त्वमिति सिद्धम् ॥३८॥
37, 38. "Therefore you are not different from the
supreme Self inasmuch as you are devoid of impurities
such as the connection with the impressions of colours
and the like. As there is no contradiction to percep-
tional evidence etc. the supreme Self should be accepted
as oneself according to the Srutis, 'It ¹ knew the pure
Self to be Brahman,' 'It ² should be regarded as homo-
geneous,' 'It ³ is I that am below,' 'It ⁴ is the Self that is
below,' 'He ⁵ knows everything to be the Self,' 'When ⁶
¹ Br. U., 1. 4. 10. ² Br. U., 4. 4. 20 ³ Chh. U., 7. 25. 1.
⁴ Chh. U., 7. 25. 2. ⁵ Br. U., 4. 4. 23. ⁶ Br. U., 2. 4. 14.

A METHOD OF ENLIGHTENING THE DISCIPLE 27
everything becomes the Self,' 'All¹ this verily is the
Self,' 'He² is without parts,' 'Without³ the interior
and exterior,' 'Unborn,⁴ comprising the interior and
exterior,' 'All⁵ this verily is Brahman,' 'It⁶ entered
through this door,' 'The⁷ names of pure knowledge,'
'Existence,⁸ Knowledge, Infinite Brahman,' 'From⁹
It,' 'It¹⁰ created and entered it,' 'The¹¹ shining One
without a second, concealed in all beings and all-pervad-
ing,' 'In¹² all bodies Itself bodiless,' 'It¹³ is not born
and does not die,' '(Knowing,) dream¹⁴ and waking,'
'He¹⁵ is my Self, thus one should know,' 'Who¹⁶
(knows) all beings,' 'It¹⁷ moves and moves not,' 'know-
ing¹⁸ It, one becomes worthy of being worshipped,'
'It¹⁹ and nothing but It is fire,' 'I²⁰ became Manu and
the sun,' 'Entering²¹ into them He rules all creatures,'
'Existence²² only, my child' and 'That²³ is real, That
is the Self, thou art That.'
"It is established that you, the Self, are the supreme
Brahman, the One only and devoid of every pheno-
menal attribute from the Smritis also such as, 'All²⁴
beings are the body of One who resides in the hearts of
all,' 'Gods²⁵ are verily the Self,' 'In²⁶ the city of nine
gates,' 'The²⁷ same in all beings,' 'In²⁸ a Brâhmaṇa
¹ Br. U., 2. 4. 6. ² Pra. U., 6. 5. ³ Br. U., 2. 5. 19.
⁴ Mu. U., 2. 1. 2. ⁵ Mu. U., 2. 2. 11. ⁶ Ai. U., 1, 3. 12.
⁷ Ai. U., 3. 1. 2. ⁸ Tai. U., 2. 1. 1. ⁹ Tai. U., 2. 1, 1.
¹⁰ Tai., U., 2. 1. 6 ¹¹ Sw. U., 6. 11. ¹² Kath. U., 2. 22.
¹³ Kath. U., 2. 18. ¹⁴ Kath. U., 2. 1. 4. ¹⁵ Kaushîtak. U., III. 8.
¹⁶ Îsh. U., 6. ¹⁷ Îsh. U., 5. ¹⁸ M. N. U., 2. 3.
¹⁹ T. Â., 10. 1. ²⁰ Br. U., 1. 4. 10. ²¹ T. Â., 3. 11. 1. 2.
²² Chh. U., 6. 2. 1. ²³ Chh. U., 6. 8. 7. ²⁴ Âpastamba Dharma
²⁵ Manu, XII. 119. ²⁶ Bh. Gîtâ, 5. 13. Sûtra 1. 8. 22.
²⁷ Bh. Gîtâ, 13. 27. ²⁸ Bh. Gîtâ, 5. 18.

28 A THOUSAND TEACHINGS
wise and courteous', 'Undivided ¹ in things divided'
and 'All ² this verily is Vâsudeva (the Self).' "
स यदि ब्रूयात्—यदि भगवन् 'अनन्तरोऽबाह्यः', 'सबाह्या-
भ्यन्तरो ह्यजः', 'कृत्स्नः', 'प्रज्ञानघन एव' सैन्धवघनवदात्मा
सर्वमूर्तिभेदवर्जितः आकाशवदेकरसः, तर्हि किमिदं दृश्यते श्रूयते
वा साध्यं साधनं वा साधकश्चेति श्रुतिस्मृतिलोकप्रसिद्धं वादि-
शतविप्रतिपत्तिविषय इति ॥ ३९ ॥
39. If he says "If, Sir, the Self is 'Without ³ interior
or exterior,' 'Comprising ⁴ the interior and exterior, un-
born,' 'Whole,' 'Pure consciousness only' like a lump of
salt, devoid of all the various forms, and of a homoge-
neous nature like the ether, what is it that is observed in
ordinary usage and revealed in Śrutis and Smritis as
what is to be accomplished, its (appropriate) means
and its accomplishers, and is made the subject-matter
of contention among hundreds of rival disputants hold-
ing different views?"
आचार्यो ब्रूयात्—अविद्याकृतमेतद्यदिदं दृश्यते श्रूयते वा,
परमार्थतस्त्वेक एवात्मा अविद्यादृष्टेः अनेकवत् आभासते, तिमि-
रदृष्ट्या अनेकचन्द्रवत् । 'यत्र वा अन्यदिव स्यात्', 'यत्र हि
द्वैतमिव भवति तदितर इतरं पश्यति', 'मृत्योः स मृत्युमा-
प्नोति', 'अथ यत्रान्यत्पश्यति अन्यच्छृणोति अन्यद्विजानाति
तदल्पम्, अथ यदल्पं तन्मर्त्यमिति', 'वाचारम्भणं विकारो
नामधेयं मृत्तिकेत्येव सत्यम्', 'अन्योऽसावन्योऽहम्' इति भेद-
¹ Bh. Gîtâ, 13. 16. ² Bh. Gîtâ, 7. 19.
³ Br. U., 2. 5. 19. ⁴ Mu. U., 2. 1. 2.

A METHOD OF ENLIGHTENING THE DISCIPLE 29
दर्शननिन्दोपपत्तेरविद्याकृतं द्वैतम् ‘एकमेवाद्वितीयम्’, ‘यत्र
त्वस्य’, ‘तत्र को मोहः कः शोकः’ इत्याद्येकत्वविधिश्रुति-
भ्यश्चेति ॥ ४० ॥
40. The teacher should say “Whatever is observed
(in this world) or learnt from the Srutis (regarding the
next world) are products of Ignorance. But in reality
there is only One, the Self who appears to be many to
deluded vision, like the moon appearing to be more than
one to eyes affected by amaurosis. That duality is the
product of Ignorance follows from the reasonableness
of the condemnation by the Srutis of the acceptance of
(the reality of) difference such as, ‘When¹ there is
something else as it were,’ ‘When² there is duality
as it were, one sees another,’ ‘He³ goes from death
to death,’ ‘And⁴ where one sees something else,
hears something else, cognizes something else, that
is finite, and that which is finite is mortal,’ ‘Modifica-
tions⁵ (i.e., effects e.g., earthen jars) being only
names, have for their support words only, it is earth
alone (i.e., the cause) that is real’ and ‘He⁶ is one, I am
another.’ The same thing follows from the Srutis teach-
ing unity, for example, ‘One⁷ only without a second,’
‘When⁸ the knower of Brahman’ and ‘What⁹ delusion
or grief is there?’”
यद्येवं भगवन्, किमर्थं श्रुत्या साध्यसाधनादिभेद उच्यते
उत्पत्तिः प्रलयश्चेति ॥ ४१ ॥
¹ Br. U., 4. 3. 31. ² Br. U., 2. 4. 14. ³ Br. U., 4. 4. 19.
⁴ Chh. U., 7. 24. 1. ⁵ Chh. U., 6. 1. 4. ⁶ Br. U., 1. 4. 10.
⁷ Chh. U., 6. 2. 1. ⁸ Br. U., 4. 5. 15. ⁹ Îsh. U., 7.

30 A THOUSAND TEACHINGS
41. “If it be so, Sir, why do the Srutis speak of
diverse ends to be attained, their means, and so forth, as
also the evolution and the dissolution of the universe ? ”
अत्रोच्यते—अविद्यावत उपात्तशरीरादिभेदस्य इष्टानिष्टयोगि-
नमात्मानं मन्यमानस्य साधनैरेवेष्टानिष्टप्राप्तिपरिहारोपायविवेकम्-
जानतः इष्टप्राप्तिं चानिष्टपरिहारं चेच्छतः शनैस्तद्विषयमज्ञानं
निवर्तयितुं शास्त्रं न साध्यसाधनादिभेदं विधत्ते । अनिष्टरूपः
संसारो हि स इति तद्भेददृष्टिमेवाविद्यां संसारमुन्मूलयति उत्पत्ति-
प्रलयाद्येकत्वोपपत्तिप्रदर्शनेन ॥ ४२ ॥
42. “The answer to your question is this : Having
acquired (i.e. having identified himself with) the various
things such as the body etc. and considering the
Self to be connected with what is desirable and what is
undesirable and so on, though eager to attain the desir-
able and avoid the undesirable by appropriate means—
for without certain means nothing can be accomplished—
an ignorant man cannot discriminate between the means
to the realisation of what is (really ¹) desirable for him
and the means to the avoidance of what is undesirable.
It is the gradual removal ² of this ignorance that is the aim
of the scriptures ; but not the enunciation of (the reality
of) the difference of the end, means and so on. For it
is this very difference that constitutes this undesirable
transmigratory existence. The scriptures, therefore,
root out the ignorance constituting this (false) conception
of difference which is the cause of phenomenal existence
¹ Self-knowledge. ² Through the injunction of meritorious
actions for the purification of the mind.

A METHOD OF ENLIGHTENING THE DISCIPLE 31
by giving reasons for the oneness ¹ of the evolution,
dissolution, etc. of the universe.
अविद्यायामुन्मूलितायां श्रुतिस्मृतिन्यायेभ्यः अनन्तरमबा-
ह्यम्, सबाह्याभ्यन्तरो ह्यजः, सैन्धवघनवत् प्रज्ञानघन एवैक
आत्मा, आकाशवत्परिपूर्णः इत्यत्रैव एका प्रज्ञाप्रतिष्ठा परमार्थ-
दर्शिनो भवति, न साध्यसाधनोत्पत्तिप्रलयादिभेदेन अशुद्धिगन्धो-
ऽप्युपपद्यते ॥ ४३ ॥
43. "When ignorance is uprooted with the aid of
the Śruti, Smriti and reasoning the one-pointed ² intellect
of the seer of the supreme Truth becomes established ³
in the one Self consisting of pure Consciousness like a
(homogeneous) lump of salt and all-pervading ⁴ like the
ether, which is within and without, without the interior or
exterior and unborn. Even the slightest taint of impurity
due to the diversity of ends, means, evolution, dissolu-
tion and the rest is, therefore, not reasonable.
तच्चैतत् परमार्थदर्शनं प्रतिपत्तुमिच्छता वर्णाश्रमाद्यभिमान-
कृतपाङ्क्तरूपपुत्रवित्तलोकैषणादिभ्यो व्युत्थानं कर्तव्यम् । सम्य-
क्प्रत्ययविरोधात्तदभिमानस्य भेददर्शनप्रतिषेधार्थोपपत्तिश्चोपपद्यते ।
नह्येकस्मिन्नात्मन्यसंसारित्वबुद्धौ शास्त्रन्यायोत्पादितायां तद्वि-
परीता बुद्धिर्भवति । नह्यग्नौ शीतत्वबुद्धिः, शरीरे वा अज-
रामरणबुद्धिः । तस्मादविद्याकार्यत्वात् सर्वकर्मणां तत्साधनानां
च यज्ञोपवीतादीनां परमार्थदर्शननिष्ठेन त्यागः कर्तव्यः ॥ ४४ ॥
¹ By showing that the universe is not different from Brahman.
² Bh. Gîtâ, 2. 41. ³ Bh. Gîtâ, 2. 55.
⁴ Just as a rope pervades the snake mistaken for it.

32 A THOUSAND TEACHINGS
44. "One, eager to realize this right Knowledge
spoken of in the Sruti, should rise above the desire
for a son, wealth and this ¹ world and the next which
are described in a five-fold ² manner and are the outcome
of a false reference to the Self of castes, orders of life
and so on. As this reference is contradictory to right
Knowledge it is intelligible why reasons are given ³
regarding the prohibition of the acceptance of (the reality
of) difference. For when the Knowledge that the one
non-dual Self is beyond phenomenal existence is
generated by the scriptures and reasoning there cannot
exist (side by side with it) a knowledge contrary to it.
None can think of chillness in fire or immortality and
freedom from old age in regard to the (perishable) body.
One, therefore, who is eager to be established in the
Knowledge of the Reality should give up all actions ⁴
with yajnopavīta and the rest, their accessories, which
are the effects of ignorance."
HERE ENDS A METHOD OF ENLIGHTENING THE DISCIPLE
¹ See foot-notes 1 and 2 on para 2 above.
² Br. U., 1. 4. 17. ³ by the Srutis.
⁴ Obligatory daily duties enjoined by the Vedas occasional rites,
rites performed for some particular object and with a view to future
fruition and actions prohibited by the Vedas.

कूटस्थाद्वयात्मबोधप्रकरणम् ॥ २ ॥
CHAPTER II
THE KNOWLEDGE OF THE CHANGELESS
AND NON-DUAL SELF
सुखमासीनं ब्राह्मणं ब्रह्मनिष्ठं कश्चिद्ब्रह्मचारी जन्ममरणलक्ष-
णात् संसारात् निर्विण्णो मुमुक्षुः विधिवदुपसन्नः पप्रच्छ—
भगवन्, कथमहं संसारान्मोक्षिष्ये ? शरीरेन्द्रियविषयवेदनावान्
जागरिते दुःखमनुभवामि, तथा स्वप्नेऽनुभवामि पुनः पुनः सुषुप्ति-
प्रतिपत्त्या विश्रम्य विश्रम्य । किमयमेव मम स्वभावः, किं वा
अन्यस्वभावस्य सतो नैमित्तिक इति । यदि स्वभावः, न मे
मोक्षाशा, स्वभावस्यावर्जनीयत्वात् । अथ नैमित्तिकः, निमित्त-
परिहारे स्यान्मोक्षोपपत्तिः ॥ ४५ ॥
45. A certain Brahmachârin,¹ tired of the transmigra-
tory existence consisting of birth and death and aspiring
after liberation, approached in the prescribed manner²
a Knower of Brahman established in It and sitting at
ease and said, " How can I, Sir, be liberated from this
¹ One belonging to the first of the four orders of life, a student.
² Bh. Gîtâ, 4. 34.
3

34 A THOUSAND TEACHINGS
transmigratory existence ? Conscious of the body, the
senses and their objects I feel pain in the state of
waking and also in dream again and again after
intervals of rest in deep sleep experienced by me.
Is this my own nature or is it causal, I being of a
different nature ? If it be my own nature I can have no
hope of liberation as one's own nature cannot be got
rid of. But if it be causal, liberation from it may be
possible by removing the cause."
तं गुरुरुवाच—शृणु वत्स, न तवायं स्वभावः । किंतु
नैमित्तिकः ॥ ४६ ॥
46. The teacher said to him, "Listen, my child, it
is not your nature but causal."
इति उक्तः शिष्य उवाच—किं निमित्तं, किं वा तस्य निवर्तकम्,
को वा मम स्वभावः, यस्मिन्निमित्ते निवर्तिते नैमित्तिकाभावः,
रोगनिमित्तनिवृत्ताविव रोगी स्वभावं प्रपद्येयेति ॥ ४७ ॥
47. Told thus the disciple said, "What is the cause,
what will bring it to an end and what is my nature ?
That cause being brought to an end, there will be the
absence of the effect, and I shall come by my own
nature, just like a patient who gets back the normal
condition (of his health) when the cause of his disease
is removed."
गुरुरुवाच—अविद्या निमित्तं, विद्या तस्य निवर्तिका, अवि-
द्यायां निवृत्तायां तन्निमित्ताभावात् मोक्ष्यसे जन्ममरणलक्षणात्,
स्वप्नजाग्रद्दुःखं च नानुभविष्यसीति ॥ ४८ ॥