उपदेशसाहस्री (आदि शङ्कराचार्य - गद्य व पद्य भाग)

THE KNOWLEDGE OF THE CHANGELESS 61
if memory and desire have their own agents for their
objects.
ननु प्रमातृविषयावगत्यनुत्पत्तौ अनवगत एव प्रमाता स्या-
दिति चेत् ॥ १०० ॥
100. Disciple.—“But the Knower remains unknown
if there is no knowledge which has for its object the
Knower.”
न, अवगन्तुः अवगतेः अवगन्तव्यविषयत्वात् । अवगन्तृ-
विषयत्वे च अनवस्था पूर्ववत् स्यात् । अवगतिश्च आत्मनि
कूटस्थनित्यात्मज्योतिः अन्यतः अनपेक्षैव सिद्धा, अग्न्यादि-
त्याद्युष्णप्रकाशवत्, इति पूर्वमेव प्रसाधितम् । अवगतेः चैत-
न्यात्मज्योतिषः स्वात्मनि अनित्यत्वे आत्मनः स्वार्थतानुपपत्तिः,
कार्यकारणसंघातवत् संहतत्वात् परार्थ्यं दोषवत्त्वं च अवोचाम ।
कथम् ? चैतन्यात्मज्योतिषः स्वात्मनि अनित्यत्वे स्मृत्यादि-
व्यवधानात् सान्तर्गतत्वम् । ततश्च तस्य चैतन्यज्योतिषः प्रागु-
त्पत्तेः प्रध्वंसाच्चोर्ध्वं आत्मन्येव अभावात्, चक्षुरादीनामिव संह-
तत्वान्, परार्थ्यं स्यात् । यदा च तत् उत्पन्नं आत्मनि विद्यते,
न तदा आत्मनः स्वार्थत्वम् । तद्भावाभावापेक्षा हि आत्माना-
त्मनोः स्वार्थत्वपरार्थत्वसिद्धिः । तस्मात् आत्मनः अन्यनिर-
पेक्षमेव नित्यचैतन्यज्योतिष्ट्वं सिद्धम् ॥ १०१ ॥
101. Teacher.—“No. The knowledge of the knower
has for its object the thing to be known. If it have for
its object the knower there arises a regressus ad infinitum

62 A THOUSAND TEACHINGS
as before.¹ It has already ² been shown that, like the heat
and light of the sun, fire and other things, the Knowledge
which is changeless, eternal and self-effulgent ³ has an
existence in the Self entirely independent of everything
else. I have already ⁴ said that, if the self-effulgent
Knowledge which is there in the Self were transitory,⁵
it would become unreasonable that the Self existed for
Itself, and, being a combination, It would get impuri-
ties and have an existence for the sake of another like the
combination of the body and the senses. How ? (Reply)
If the self-effulgent Knowledge in the Self were tran-
sitory It would have a distance ⁶ by the intervention of
memory etc. It would then be non-existent in the Self
before being produced and after being destroyed, and
the Self, then a combination, would have an existence
for the sake of another like that of the eye etc. produced
by the combination of certain things. The Self would
have no independent existence if this Knowledge were
produced before it was in It. For it is only on account
of the absence or presence of the state of being com-
bined that the Self is known to exist for Itself and the
non-Self for another. It is, therefore, established that
the Self is of the nature of eternal and self-effulgent
Knowledge not dependent on anything else."
ननु एवं सति, असति प्रमाश्रयत्वे कथं प्रमातुः प्रमातृ-
त्वम् ॥ १०२ ॥
¹ See para 99 above. ² See para 93 above.
³ Br. U., 4. 3. 9. ⁴ See paras 64 to 73.
⁵ And therefore producible. ⁶ See para 99.

THE KNOWLEDGE OF THE CHANGELESS 63
102. Disciple.—“ How can the Knower be a Knower
if he is not the seat of the knowledge produced by
evidences ?”
उच्यते—प्रमायाः नित्यत्वे अनित्यत्वे च रूपविशेषाभावात् ।
अवगतिर्हि प्रमा । तस्याः स्मृतीच्छादिपूर्विकायाः अनित्यायाः,
कूटस्थनित्याया वा, न स्वरूपविशेषो विद्यते । यथा धात्वर्थस्य
तिष्ठत्यादेः फलस्य गत्यादिपूर्वकस्य अनित्यस्य अपूर्वस्य नित्यस्य
वा, रूपविशेषो नास्तीति तुल्यो व्यपदेशो दृष्टः—तिष्ठन्ति
मनुष्याः, तिष्ठन्ति पर्वताः इत्यादि, तथा नित्यावगतिस्व-
रूपेऽपि प्रमातरि प्रमातृत्वव्यपदेशो न विरुध्यते, फलसामान्या-
दिति ॥ १०३ ॥
103. The teacher said, “ The knowledge ¹ produced
by an evidence does not differ in its essential nature
whether one calls it eternal or transitory. Knowledge
(though) produced by an evidence is nothing but know-
ledge. The knowledge preceded ² by memory, desire,
etc. and supposed to be transitory, and that which is
eternal and immutable do not differ in their essential
nature. Just as the result of the transitory actions of
standing etc., the meanings of roots, preceded by
motion etc. and that of the permanent ones not so
preceded do not differ in their essential nature, and
there are, therefore, the identical predicates in the state-
ments, ‘ People stand ’, ‘ Mountains stand ’, etc. ; so,
the Knower, though of the nature of eternal Knowledge,
¹ True knowledge as opposed to delusion, See note 1, para
94 above. ² See para 99 above.

64 A THOUSAND TEACHINGS
is called a Knower without contradiction inasmuch as
eternal Knowledge is the same ¹ as one produced by
an evidence (as regards Its essential nature).”
अत्राह शिष्यः—नित्यावगतिस्वरूपस्य आत्मनः अविक्रिय-
त्वात् कार्यकरणैः असंहत्य, तक्षादीनामिव वास्यादिभिः, कर्तृत्वं
नोपपद्यते, असंहतस्वभावस्य च कार्यकरणोपादाने अनवस्था
प्रसज्येत । तक्षादीनां तु कार्यकरणैः नित्यमेव संहतत्वमिति
वास्याद्युपादाने नानवस्था स्यादिति ॥ १०४ ॥
104. Here the disciple starts an objection : “ It is
not reasonable that the Self which is changeless and
of the nature of eternal Knowledge and not in contact
with the body and the senses should be the agent ² of
an action like a carpenter in contact with an adze and
other instruments. A regressus ad infinitum arises if the
Self unconnected with the body, the senses, etc. were
to use them as Its instruments. As carpenters and
others are always connected with bodies and senses
there is no regressus ad infinitum when they use adzes
and other instruments.”
इह तु असंहतस्वभावस्य करणानुपादाने कर्तृत्वं नोपपद्यत
इति करणं उपादेयम्, तदुपादानमपि विक्रियैवेति तत्कर्तृत्वे
करणान्तरमुपादेयम्, तदुपादानेऽपि अन्यदिति प्रमातुः स्वात-
न्त्र्ये अनवस्था अपरिहार्या स्यात् इति । न च क्रियैव आत्मानं
कारयति, अनिर्वर्तितायाः स्वरूपाभावात् । अथ अन्यत् आत्मानं
उपेत्य क्रियां कारयतीति चेत् । न । अन्यस्य स्वतःसिद्धत्वा-
¹ See para 108. ² Br. Sû., 2. 3. 33, 40.

THE KNOWLEDGE OF THE CHANGELESS 65
विषयत्वाद्यनुपपत्तेः । न हि आत्मनः अन्यत् अचेतनं वस्तु स्वप्र-
माणकं दृष्टम् । शब्दादिसर्वमेव अवगतिफलावसानप्रत्ययप्रमितं
सिद्धं स्यात् । अवगतिश्चेदात्मनोऽन्यस्य स्यात्, सोऽपि
आत्मैव असंहतः स्वार्थः स्यात्, न परार्थः । न च देहेन्द्रिय-
विषयाणां स्वार्थतां अवगन्तुं शक्नुमः, अवगत्यवसानप्रत्ययापेक्ष-
सिद्धिदर्शनात् ॥ १०५ ॥
105. Teacher.—(Reply) "Agency is not possible
without the use of instruments. Instruments, therefore,
have to be assumed. The assumption of instruments
is, of course, an action. In order to be the agent of this
action, other instruments have to be assumed. In
assuming these instruments still others have to be
assumed. A regressus ad infinitum is, therefore, inevit-
able if the Self which is not joined with anything were
to be the agent.¹
"Nor can it be said that it is an action ² that makes
the Self act. For an action, not performed, has no
existence. It is also not possible that something
(previously existing) makes the Self act as nothing
(except the Self) can have an independent existence
and be a non-object. For things other than the Self
must be non-conscious and, therefore, are not seen to
be Self-existent. All things including sound ³ etc. come
to exist when they are proved by mental functions
resulting in the reflection of the Self.
¹ Br. Sû., 2. 3. 33, 40. The Self is not really an agent but only
apparently so. ² As the Mîmâmsakas hold. ³ Sound, touch, sight,
taste and smell.
5

66 A THOUSAND TEACHINGS
“One,¹ (apparently) different from the Self, and
possessed of consciousness, must be no other than the
Self that is free from combination with other things and
existing for Itself only.
“Nor² can we admit that the body, the senses and
their objects exist for themselves inasmuch as they are
seen to depend for their existence on mental modifica-
tions resulting in the reflection of the Self.”
ननु देहस्यावगतौ न कश्चित् प्रत्यक्षादिप्रत्ययान्तरं अपे-
क्षते ॥ १०६ ॥
106. Disciple.—“But no one depends on any other
evidence such as sense-perception etc. in knowing
the body.”
बाढं, जाग्रति एवं स्यात् । मृतिसुषुप्त्योस्तु देहस्यापि
प्रत्यक्षादिप्रमाणापेक्षैव सिद्धिः । तथैव इन्द्रियाणाम् । बाह्या एव
हि शब्दादयो देहेन्द्रियाकारपरिणता इति प्रत्यक्षादिप्रमाणा-
पेक्षैव हि सिद्धिः । सिद्धिरिति च प्रमाणफलं अवगतिं अवो-
चाम, सा च अवगतिः कूटस्था स्वयंसिद्धात्मज्योतिःस्वरू-
पेति च ॥ १०७ ॥
107. Teacher.—“Yes, it is so in the waking state.
But at death and in deep sleep the body also depends
on evidences such as sense-perception etc. in order to
be known. Similar is the case with the senses. It is the
external sound and other objects that are transformed
into the body and the senses ; the latter, therefore,
¹ The Naiyâyikas hold that Isvara is different from the individual
soul. This view is refuted here. ² It is the position of the
Chârvâkas.

THE KNOWLEDGE OF THE CHANGELESS 67
also depend on evidences like sense-perception etc.
in order to be known. I have said that Knowledge,¹
the result produced by evidences, is the same ² as the
self-evident, self-effulgent and changeless Self. That is
which I mean by knowledge."
अत्राह चोदकः—अवगतिः प्रमाणानां फलं, कूटस्थनित्या-
त्मज्योतिःस्वरूपेति च विप्रतिषिद्धम् । इत्युक्तवन्तमाह—न
विप्रतिषिद्धम् । कथं तर्हि अवगतेः फलत्वम् ? कूटस्था नित्यापि
सती प्रत्यक्षादिप्रत्ययान्ते लक्ष्यते, तादर्थ्यात् । प्रत्यक्षादिप्रत्ययस्य
अनित्यत्वे अनित्येव भवति । तेन प्रमाणानां फलं इति उपचर्यते
॥ १०८ ॥
108. The objector (the disciple) says, “It is contra-
dictory to state that Knowledge is the result of evidences
and (at the same time) it is the self-effulgent Self which
is changeless and eternal.”
The reply given to him is this : “It is not a con-
tradication.”
“How then is knowledge a result ?”
“(It is a result in a secondary sense :) though change-
less and eternal, It is noticed in the presence of mental
modifications called sense-perception etc. as they are
instrumental in making It manifest. It appears to be
transitory as mental modifications called sense-percep-
tion etc. are so. It is for this reason that It is called
the result ³ of proofs in a secondary ⁴ sense.”
¹ Knowledge, according to the Chârvâkas, is an effect produced
in the body, a combination of the elements, like the effect of a
chemical combination. ² See paras 103 and 108. ³ See para 103
above. ⁴ The same pure Consciousness is thus called, in a
secondary sense, a knower, an agent, or the result of proofs. This
is the gist of the paragraphs from 94 onwards.

68 A THOUSAND TEACHINGS
यद्येवं भगवन्, कूटस्थनित्यावगतिः आत्मज्योतिःस्वरूपैव
स्वयंसिद्धा, आत्मनि प्रमाणनिरपेक्षत्वात्, ततोऽन्यत् अचेतनं
संहत्यकारित्वात् परार्थम् । येन च सुखदुःखमोहप्रत्ययावगतिरूपेण
पारार्थ्यं, तेनैव स्वरूपेण अनात्मनः अस्तित्त्वं, नान्येन रूपा-
न्तरेण, अतो नास्तित्वमेव परमार्थतः । यथा हि लोके रज्जुसर्प-
मरीच्युदकादीनां तदवगतिव्यतिरेकेण अभावो दृष्टः, एवं जाग्र-
त्स्वप्नद्वैतभावस्यापि तदवगतिव्यतिरेकेण अभावो युक्तः । एवमेव
परमार्थतः भगवन्, अवगतेः आत्मज्योतिषः नैरन्तर्यभावात् कूट-
स्थनित्यता, अद्वैतभावश्च सर्वप्रत्ययभेदेषु अव्यभिचारात् ।
प्रत्ययभेदास्तु अवगतिं व्यभिचरन्ति । यथा स्वप्ने नीलपीताद्या-
कारभेदरूपाः प्रत्ययाः तदवगतिं व्यभिचरन्तः परमार्थतो न
सन्तीत्युच्यन्ते, एवं जाग्रत्यपि नीलपीतादिप्रत्ययभेदाः तामेवाव-
गतिं व्यभिचरन्तः असत्यरूपा भवितुमर्हन्ति । तस्याश्चावगतेः
अन्यः अवगन्ता नास्तीति न स्वेन स्वरूपेण स्वयं उपादातुं
हातुं वा शक्यते, अन्यस्य च अभावात् ॥ १०९ ॥
109. Disciple.—“Sir, if this is so, independent of
evidences regarding Itself eternal and changeless Know-
ledge, the Consciousness of the Self, is surely self-
evident, and, all things, different from It and there-
fore non-conscious, have an existence only for the sake
of the Self as they combine to act for one another (in
order that the events of the universe may continue
uninterruptedly). It is only as the Knowledge ¹ of the
¹ The substratum of the mental modifications by which they are
known (illumined).

THE KNOWLEDGE OF THE CHANGELESS 69
mental modifications giving rise to pleasure, pain and
delusion that the non-Self serves the purpose of
another.¹ And it is as the same Knowledge and noth-
ing else that it has an existence.² So it does not really
exist at all. Just as a rope-snake, the water in a mirage
and such other things are found to be non-existent
except only as the Knowledge by which they are
known ; so, the duality experienced during waking and
dream has reasonably no existence except as the Know-
ledge by which it is known. So, having a continuous ³
existence pure Consciousness, the Self, is eternal and
immutable, and, never ceasing ³ to exist in any mental
modification. It is one without a second. The modifica-
tions themselves cease to exist, the Self continuing to
do so. Just as in dream the mental modifications
appearing to be blue, yellow, etc. are said to be really
non-existent as they cease to exist while the Knowledge
by which they are known has an uninterrupted con-
tinuous existence ; so, in the waking state also they are
reasonably really non-existent as they cease to exist
while the very same Knowledge continues to do so. As
that Knowledge ⁴ has no ⁵ other knower it cannot be
accepted or rejected by Itself. As there is nothing else
(except Myself the aim of my life is fulfilled by
your grace).”

¹ Consciousness, the Self. ² The non-Self has no existence in-
dependent of knowledge unlike that of Prakriti (the material
cause of the universe) spoken of in the Sânkhya philosophy.
³ In all experiences such as ‘ jar consciousness ’, ‘ cloth con-
sciousness ’, etc., consciousness persists and is therefore real
while jar, cloth, etc. do no persist and so are unreal. ⁴ The Self.
⁵ Because It is Self-evident.

70 A THOUSAND TEACHINGS
तथैवेति । एषा अविद्या, यन्निमित्तः संसारो जाग्रत्स्वप्न-
लक्षणः । तस्या अविद्यायाः विद्या निवर्तिका । इत्येवं त्वं अभयं
प्राप्तोऽसि । नातःपरं जाग्रत्स्वप्नदुःखमनुभविष्यसि, संसारदुःखा-
न्मुक्तोऽसीति ॥ ११० ॥
110. Teacher.—“It is exactly so. It is Ignorance ¹
due to which the transmigratory existence consisting of
waking and dream is experienced. It is Knowledge
that brings this Ignorance to an end. You have thus
attained Fearlessness.² You will never again feel ³ pain
in waking or in dream. You are liberated from the
misery of this transmigratory existence.”
ओमिति ⁴ ॥ १११ ॥
111. Disciple.—“Yes, Sir.”
¹ See para 49 of this chapter. ² Brahman. Br. U., 4. 2. 4.
³ See para 48 above and foot-note.
⁴ This word, not translated, indicates that the chapter is at an
end.

परिसंख्यानप्रकरणम् ॥ ३ ॥
CHAPTER III
REITERATION AND REFLECTION¹
मुमुक्षूणां उपात्तपुण्यापुण्यक्षपणपराणां अपूर्वानुपचयार्थिनां
परिसंख्यानमिदमुच्यते । अविद्याहेतवो दोषाः वाङ्मनःकाय-
प्रवृत्तिहेतवः, प्रवृत्तेश्च इष्टानिष्टमिश्रफलानि कर्माणि उपचीयन्ते,
इति तन्मोक्षार्थम् ॥ ११२ ॥
112. This method of repetition is described for those
who aspire after supreme tranquillity of the mind by
destroying accumulatad sins and virtues and refraining
from accumulating new ones. Ignorance causes
defects.² Defects produce efforts of the body, mind and
speech. And through these efforts are accumulated
actions having desirable, undesirable and mixed results.
(This method is described here) so that there may be a
cessation of all these.
तत्र शब्दस्पर्शरूपरसगन्धानां विषयाणां श्रोत्रादिग्राह्यत्वात्
स्वात्मनि परेषु वा विज्ञानाभावः, तेषामेव परिणतानां यथा
¹ See Sankaracharya's Vâkyavritti 49.
² Desire and aversion.

72 A THOUSAND TEACHINGS
लोष्टादीनाम्। श्रोत्रादिद्वारैश्च ज्ञायन्ते। येन च ज्ञायन्ते सः ज्ञातृ-
त्वात् अतज्जातीयः। ते हि शब्दादयः अन्योन्यसंसर्गित्वात्
जन्मवृद्धिपरिणामापक्षयनाशसंयोगवियोगाविर्भावतिरोभाववि-
कारविकारिक्षेत्रबीजाद्यनेकधर्माणः, सामान्येन च सुखदुःखाद्य-
नेककर्माणः। तद्विज्ञातृत्वादेव तद्विज्ञाता सर्वशब्दादिधर्मवि-
लक्षणः ॥ ११३ ॥
113. As they are perceived by the ear and the other
senses the objects called sound, touch, sight, taste and
smell have no knowledge of themselves or of other
things. Transformed (into the body and other things)
they, like brickbats, are (known to lack in the said
knowledge). Moreover, they are known through the
ear etc. Being the knower that by which they are known
is quite of a different nature. For, connected with one
another those sound and other objects are possessed of
various properties such as, birth, growth, change of
condition, decline, death, contact, separation, appear-
ance, disappearance, cause, effect and sex. All of
them produce various effects like pleasure, pain
and so on. The knower¹ of sound and the like
is of a nature different from theirs as It is the
knower.
तत्र शब्दादिभिः उपलभ्यमानैः पीड्यमानो विद्वान् एवं परि-
संचक्षीत ॥ ११४ ॥
शब्दस्तु ध्वनिसामान्यमात्रेण, विशेषधर्मैर्वा षड्जादिभिः,
प्रियैः स्तुत्यादिभिः इष्टैः, अनिष्टैश्च असत्यबीभत्सपरिभवाक्रो-
¹ The Self.

REITERATION AND REFLECTION 73
शादिभिर्वचनैः, मां दृक्स्वभावं असंसर्गिणं अविक्रियं अचलं
अनिधनं अभयं अत्यन्तसूक्ष्मं अविषयं गोचरीकृत्य स्प्रष्टुं नैवा-
र्हति असंसर्गित्वादेव माम् । अत एव न शब्दनिमित्ता हानिः
वृद्धिर्वा । अतो मां किं करिष्यति स्तुतिनिन्दादिप्रियाप्रियत्वा-
दिलक्षणः शब्दः । अविवेकिनं हि शब्दं आत्मत्वेन गतं प्रियः
शब्दो वर्धयेत्, अप्रियश्च क्षपयेत्, अविवेकित्वात् । नतु मम
विवेकिनो वालाग्रमात्रमपि कर्तुमुत्सह्त इति । एवमेव स्पर्शसा-
मान्येन, तद्विशेषैश्च शीतोष्णमृदुकर्कशादिज्वरोदरशूलादिल-
क्षणैश्च अप्रियैः, प्रियैश्च कैश्चित् शरीरसमवायिभिः बाह्यागन्तु-
कनिमित्तैश्च, न मम काचित् विक्रिया वृद्धिहानिलक्षणा अस्प-
र्शत्वात् क्रियते, व्योम्न इव मुष्टिघातादिभिः । तथा रूपसामा-
न्येन, तद्विशेषैश्च प्रियाप्रियैः स्त्रीव्यञ्जनादिलक्षणैः, अरूपत्वात्
न मम काचित् हानिः वृद्धिर्वा क्रियते । तथा रससामान्येन,
तद्विशेषैश्च प्रियाप्रियैः मधुराम्ललवणकटुतिक्तकषायैः मूढबुद्धिभिः
परिगृहीतैः, अरसात्मकस्य मम न काचित् हानिः वृद्धिर्वा
क्रियते । तथा गन्धसामान्येन, तद्विशेषैः प्रियाप्रियैः पुष्पाद्यनु-
लेपनादिलक्षणैः, अगन्धात्मकस्य न मम काचित् हानिः वृद्धिर्वा
क्रियते । 'अशब्दमस्पर्शमरूपमव्ययं तथाऽरसं नित्यमगन्धवच्च
यत्' इति श्रुतेः ॥ ११५ ॥
114, 115. Distressed by sound and other things
experienced, the knower of Brahman will thus practise
repetition :
"I who am of the nature of Consciousness, not
attached to anything, changeless, immovable, imperish-
able, free from fear, extremely subtle and not an object,

74 A THOUSAND TEACHINGS
cannot, for the very fact of my being not attached, be
made an object and touched by sound in general or by its
special forms such as, the notes of the gamut, praise,
etc. which are pleasant and desirable, and also false,
terrible, insulting and abusive words which are
undesirable. So there is no loss or gain due to
sound. Therefore what can sound, pleasant or un-
pleasant, consisting of praise or blame do to me?
Pleasant or unpleasant sound regarded as belonging
to the Self glorifies or injures an ignorant man
on account of indiscrimination. But it cannot do
even the slightest good or evil to me who am a
man of knowledge. (These ideas should thus be
repeated.)
“Similarly, no change consisting of gain or loss can
be produced in me by touch in general or by its special
forms such as fever, colic pain, etc., coldness, hotness,
softness or roughness which are unpleasant. Again,
pleasant touches connected with the body or brought
into existence by external and adventitious causes can
likewise produce no change in me inasmuch as I am
beyond touch like the ether which, when struck with
one's fist, does not meet with any change whatever.
“Likewise, as I am entirely unconnected with sight
no good or harm is done to me by it either in its
general form or in its special forms pleasant or
unpleasant, such as, ugly sights.
“Similarly, Independent of taste I am not harmed or
benefited by it either in its general form or in its
special forms ‘such as, sweetness, sourness, saltiness,

REITERATION AND REFLECTION 75
pungency, bitterness and astringency, though accepted
as pleasant or unpleasant by the ignorant.
"Thus I who do not consist of smell cannot be
harmed or benefited by it either in its general form or
in its special forms such as, flowers, fragrant pastes,
etc. considered to be pleasant or unpleasant. For the
Śruti¹ says that I am one who am 'eternally devoid of
sound, touch, sight, taste and smell'.
किंच य एव बाह्याः शब्दादयः ते शरीराकारेण संस्थिताः,
तद्ग्राहकैश्च श्रोत्राद्याकारैः अन्तःकरणद्वयतद्विषयाकारेण च,
अन्योन्यसंसर्गित्वात् संहतत्वाच्च सर्वक्रियासु । तत्र एवं सति
विदुषो मम न कश्चित् शत्रुः मित्रं उदासीनो वा अस्ति । तत्र
यदि कश्चित् मिथ्याज्ञानाभिमानेन प्रियं अप्रियं वा प्रयुयुङ्क्षेत
क्रियाफललक्षणं, तन्मृषैव प्रयुयुङ्क्षते सः । तस्य अविषयत्वा-
न्मम—'अव्यक्तोऽयमचिन्त्योऽयं' इति स्मृतेः । तथा सर्वेषां
पञ्चानामपि भूतानां अविकार्यः, अविषयत्वात् । 'अच्छेद्योऽय-
मदाह्योऽयं' इति स्मृतेः । यापि शरीरेन्द्रियसंस्थानमात्रमुपलक्ष्य
मद्भक्तानां विपरीतानां च क्रियाक्रियादिप्रयुयुङ्क्षा, तज्जा च
धर्माधर्मादिप्राप्तिः, सा तेषामेव, न तु मयि अजरे अमृते अभये,
‘नैनं कृताकृते तपतः’, ‘न कर्मणा वर्धते नो कनीयान्’,
‘सबाह्याभ्यन्तरो ह्यजः’, ‘न लिप्यते लोकदुःखेन बाह्यः’
इत्यादिश्रुतिस्मृतिभ्यः । अनात्मवस्तुनश्च असत्त्वात् इति परमो
हेतुः । आत्मनश्च अद्वयत्वविषयाणि, द्वयस्यासत्त्वात्, यानि
सर्वाणि उपनिषद्वाक्यानि, विस्तरशः समीक्षितव्यानि समीक्षित-
व्यानीति ॥ ११६ ॥
¹ Kath. U., 3. 15.

76 A THOUSAND TEACHINGS
116. “Moreover, sound and the other external
objects transformed into the forms of the body,
the ear and the other senses through which they are
perceived, are transformed into the forms of the two
internal organs, (the intellect and the mind), and also
into those of their objects.¹ For they are connected and
combined with one another in all actions. When this
is so, I who am a man of knowledge have no one be-
longing to me as a friend or a foe nor have I anyone
indifferent belonging to me. Anybody, therefore, who
wishes to connect me with pleasure or pain, the results of
his action, through a false egoism, makes a vain effort.
For I am not within the reach of pain or pleasure as
the Sruti² says ‘It is unmanifested and inscrutable’.
Similarly, I am not changeable by the action of any of
the five elements as I am not of an objective nature.
Therefore the Sruti³ says ‘It cannot be cut or burnt’.
The merit or demerit arising out of good or evil done
to this combination of the body and the senses on the
part of those devotional or adverse to me will be
theirs, but will not touch me who am devoid of old
age, death and fear as the Sruti and Smritis say ‘It⁴ is
not pained by omission or commission’, ‘It⁵ is not
harmed or benefited by any action’, ‘Unborn,⁶ compris-
ing the interior and exterior’ and ‘It⁷ is beyond the
pain felt by the people, and unattached’. The supreme
reason (why I am unattached) is that nothing really exists
except the Self”.

¹ Pleasure, pain, etc. ² Bh. Gîtâ, 2. 25. ³ Bh. Gîtâ, 2. 24.
⁴ Br. U., 4. 4. 22. ⁵ Br. U., 4. 4. 23. ⁶ Mu. U., 2. 1. 2.
⁷ Kath. U., 5. 11.

REITERATION AND REFLECTION 77
As duality does not exist the portions of the Upani-
shats regarding the oneness of the Self should be studied
to a great extent.¹
Here ends the prose portion of A Thousand Teachings
written by the all-knowing Sankara.
¹ The repetition of the last word in the text shows that the prose
portion of the book is concluded.

This page appears to be blank (it contains only faint mirror/bleed-through text from the reverse side and has no legible printed text on this surface).

पद्यबन्धः द्वितीयो भागः
Part II (Metrical)
उपोद्घातप्रकरणम् ॥ १ ॥
CHAPTER I
INTRODUCTION
चैतन्यं सर्वगं सर्वं सर्वभूतगुहाशयम् ।
यत्सर्वविषयातीतं तस्मै सर्वविदे नमः ॥ १ ॥

1. I bow down to that all-knowing ¹ One which is
   pure Consciousness, all-pervading, ² all, ³ residing in the
   hearts ⁴ of all beings and beyond all objects ⁵ of know-
   ledge.
   समापय्य क्रियाः सर्वा दाराग्न्याधानपूर्विकाः ।
   ब्रह्मविद्यामथेदानीं वक्तुं वेदः प्रचक्रमे ॥ २ ॥
   ¹ Brahman, the all comprehensive Principle. It, like the sun,
   illumines everything without being an agent.
   ² Just as a rope pervades the snake in a rope-snake.
   ³ Because It is the material cause of everything.
   ⁴ The Sanskrit word literally means a cave. Here it stands for
   the intellect of which the Self is the witness.
   ⁵ Primeval Ignorance and all its modifications.

80 A THOUSAND TEACHINGS [CHAP. I
2. Now¹ then² the Vedas begin to describe the
knowledge of Brahman after dealing with all actions³
preceded by marriage and the installation of sacred
fire.⁴
कर्माणि देहयोगार्थं देहयोगे प्रियाप्रिये ।
ध्रुवे स्यातां ततो रागो द्वेषश्चैव ततः क्रियाः ॥ ३ ॥
धर्माधर्मौ ततोऽज्ञस्य देहयोगस्तथा पुनः ।
एवं नित्यप्रवृत्तोऽयं संसारश्चक्रवद्धृशम् ॥ ४ ॥
3, 4. Actions, (both enjoined and prohibited), bring
about one’s connection with the body ; when the con-
nection with the body has taken place pleasure⁵ and
pain⁵ most surely follow ; thence come attraction and
repulsion, from them actions⁶ follow again, as the results
of which merit and demerit appertain to an ignorant⁷
man, which again are similarly followed by the con-
nection with the body. This transmigratory existence
is thus going on continually for ever like a wheel.
अज्ञानं तस्य मूलं स्यादिति तद्धानमिष्यते ।
ब्रह्मविद्यात आरब्धा ततो निःश्रेयसं भवेत् ॥ ५ ॥
¹ In the knowledge portion of the Vedas (for the benefit of seekers
after liberation).
² After one has acquired the qualifications such as, self-control
etc., in order to be able to gain the knowledge of Brahman.
³ Both enjoined and prohibited.
⁴ Sacred fire is established at the time of marriage. It burns
continuously throughout one’s life and with it one’s body is burnt
at death.
⁵ The effects of merit and demerit. The Bliss of Brahman
is not such an effect.
⁶ All efforts of the body, mind and speech. ⁷ One who was
not got the knowledge of Brahman.