उपदेशसाहस्री (आदि शङ्कराचार्य - गद्य व पद्य भाग)

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.

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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.

2-8] INTRODUCTION 81
5. The cessation¹ of Ignorance² is desirable as
it is the root of this transmigratory existence. Hence
a delineation of the knowledge of Brahman through
which comes liberation (from Ignorance) is com-
menced.³
विद्यैवाज्ञानहानाय न कर्माप्रतिकूलतः ।
नाज्ञानस्याप्रहाणे हि रागद्वेषक्षयो भवेत् ॥ ६ ॥
रागद्वेषक्षयाभावे कर्म दोषोद्भवं ध्रुवम् ।
तस्मान्निःश्रेयसार्थाय विद्यैवात्र विधीयते ॥ ७ ॥
6, 7. Not being incompatible with Ignorance actions
do not destroy it; it is knowledge alone that does it.
Ignorance not being destroyed, the destruction of desire
and aversion is not possible. Actions⁴ caused by impuri-
ties⁵ are sure to follow in case desire and aversion
are not removed. Knowledge alone, therefore, is taught
here⁶ so that liberation (from Ignorance) may be accom-
plished.
ननु कर्म तथा नित्यं कर्तव्यं जीवने सति ।
विद्यायाः सहकारित्वं मोक्षं प्रति हि तद् व्रजेत् ॥ ८ ॥
8. (Objection) Obligatory duties should be performed
(along with the practice of knowledge) as long as life
lasts,⁷ because these duties co-operate with Knowledge
in producing liberation.⁸
¹ Just as a snake ceases to exist immediately on one's having the
knowledge of the rope in a rope-snake. ² Primeval Ignorance veil-
ing Brahman. ³ In the Upanishats. ⁴ Efforts of the body, the
mind and speech. ⁵ Desire, aversion and delusion. ⁶ In the
Upanishats. ⁷ Îsh. U., 2. ⁸ Objection, verses 8—11 (line 1).
6

82 A THOUSAND TEACHINGS [CHAP. I
यथा विद्या तथा कर्म चोदितत्वाविशेषतः ।
प्रत्यवायस्मृतेश्चैव कार्यं कर्म मुमुक्षुभिः ॥ ९ ॥
9. As they are equally enjoined¹ obligatory duties
and knowledge (should be practised together). They
should be undertaken by those who aspire after libera-
tion because Smritis² speak of sins³ also (arising out of
the omission of those actions).
ननु ध्रुवफला विद्या नान्यत्किंचिदपेक्षते ।
नाग्निष्टोमो यथैवान्यद् ध्रुवकार्योऽप्यपेक्षते ॥ १० ॥
तथा ध्रुवफला विद्या कर्म नित्यमपेक्षते ।
इत्येवं केचिदिच्छन्ति न कर्म प्रतिकूलतः ॥ ११ ॥
10, 11 (first line). You may say "Followed by a
sure result⁴ Knowledge does not depend⁵ on anything
else." But it is not so. Just as Agnishtoma,⁶ though
followed by an unfailing result,⁷ depends on things⁸
other than itself ; so, knowledge, though bringing about
a sure result, must depend⁵ on obligatory duties.
11 (last line). (Reply). Some people hold this
view. (We say :) No. As it is incompatible with actions
Knowledge does not depend⁹ on them (in producing
its result).¹⁰
¹ Îsh. U., 11. ² The whole body of the sacred tradition or what
is remembered by human Teachers. ³ See Manu Samhitâ,
11, 44. ⁴ Liberation. ⁵ In order to produce liberation. ⁶ The
name of a particular Vedic sacrifice. ⁷ Higher regions, where
there is pleasure higher than in this world. ⁸ Accessories such
as, chanting of certain Vedic hymns, reading of certain verses and
the knowledge of certain gods. ⁹ Though it depends on actions
for its own birth. ¹⁰ Liberation.

9-14] INTRODUCTION 83
विद्यायाः प्रतिकूलं हि कर्म स्यात्साभिमानतः ।
निर्विकारात्मबुद्धिश्च विद्येतीह प्रकीर्तिता ॥ १२ ॥
12. Accompanied by egoism$^1$ actions are in-
compatible with Knowledge. For it is well-known here
(in the Vedântas)$^2$ that Knowledge is the consciousness
that the Self is changeless.$^3$
अहं कर्ता ममेदं स्यादिति कर्म प्रवर्तते ।
वस्त्वधीना भवेद्विद्या कर्तृधीनो भवेद्विधिः ॥ १३ ॥
13. Actions have their origin in the consciousness
that one is a doer and has the desire of having the
results of what one does. Knowledge depends on a
thing, (its own object and also on evidence), while
actions depend entirely on the performer.
कारकाण्युपमृद्नाति विद्या बुद्धिमिवोषरे ।
इति तत्सत्यमादाय कर्म कर्तुं व्यवस्यति ॥ १४ ॥
14. The Knowledge (of one's own real nature)
destroys the ideas of doership etc.$^4$ (on the part of
oneself like the right Knowledge of the nature of the
desert which destroys) the conviction of there being
water in it. When this is so how can (a man
of Knowledge) accept$^5$ them as true and perform
actions ?
$^1$ E.g., ' I am a Brâhmaṇa ' etc. $^2$ Literally, the final portions of
the Vedas. $^3$ I.e., Brahman Itself. So, a man of Knowledge can
have nothing to do with agency of actions.
$^4$ All the grammatical cases are meant.
$^5$ For without accepting them as true actions are not possible.

84 A THOUSAND TEACHINGS [CHAP. I
विरुद्धत्वादतः शक्यं कर्म कर्तुं न विद्यया ।
सहैव विदुषा तस्मात्कर्म हेयं मुमुक्षुणा ॥ १५ ॥
15. It is, therefore, not possible on the part of a
man of Knowledge to have Knowledge and perform an
action at the same time as they are incompatible with
each other. So, one who aspires after liberation should
renounce actions.¹
देहाद्यैरविशेषेण देहिनो ग्रहणं निजम् ।
प्राणिनां तदविद्योत्थं तावत्कर्मविधिर्भवेत् ॥ १६ ॥
16. The natural² conviction on the part of the people
that the Self is not different from the body etc.³ arises
through Ignorance. The Vedic injunctions (and prohibi-
tions) are authoritative as long as it prevails.
नेतिनेतीति देहादीनपोह्यात्मावशेषितः ।
अविशेषात्मबोधार्थं तेनाविद्या निवर्तिता ॥ १७ ॥
17. The Self is left over by negating the body etc.
by the Sruti,⁴ 'Not this, not this,' so that one may have
the Knowledge of the Self which is devoid of all attri-
butes. Ignorance is brought to an end by this
Knowledge.
निवृत्ता सा कथं भूयः प्रसूयेत प्रमाणतः ।
असत्येवाविशेषेऽपि प्रत्यगात्मनि केवले ॥ १८ ॥
¹ I.e., (1) those of which the results are desired, (2) which are
prohibited, (3) that are obligatory and (4) those the performance of
which becomes necessary on certain special occasions.
² I.e., not arising from the teachings of the Sâstras.
³ I.e., the body, the senses, the mind, the intellect, vital force
and their properties. ⁴ Br. U., 2. 3. 6.

15-21] INTRODUCTION 85
18. How¹ can Ignorance, once negated (by Vedic
evidence), arise again? For it is neither in the inner-
most Self which is only one² without a second and
without attributes nor in the non-Self.³
न चेद्भूयः प्रसूयेत कर्ता भोक्तेति धीः कथम् ।
सदस्मीति च विज्ञाने तस्माद्विद्याऽसहायिका ॥ १९ ॥
19. How can there again be the idea⁴ that one is a
doer of actions and experiencer of their results if Ignor-
ance does not arise after there has grown the Know-
ledge, ‘ I am Brahman ’ ? Knowledge, therefore, is inde-
pendent of actions (in producing liberation).
अत्यरेचयदित्युक्तो न्यासः श्रुत्यात एव हि ।
कर्मभ्यो मानसान्तेभ्य एतावदिति वाजिनाम् ॥ २० ॥
अमृतत्वं श्रुतं यस्मात्त्याज्यं कर्म मुमुक्षुभिः ।
अग्निष्टोमवदित्युक्तं तत्रेदमभिधीयते ॥ २१ ॥
20, 21 (first line). Therefore, it is said by the Sruti
that the renunciation of actions including mental ones
(catalogued in the Nârâyanopanishat)⁵ is superior to their
performance. Again immortality is heard of in the
Brihadâranyakopanishat⁶ which says “ This⁷ alone.”
Hence they should be renounced by those who aspire
after liberation.
¹ This verse is an answer to the objection that Ignorance, though
negated, may prevail again. ² So, the Self cannot cause Ignor-
ance. ³ No category in the domain of the non-Self can cause
Ignorance as all such categories are caused by it. ⁴ So, actions,
naturally depending on this idea, become impossible then.
⁵ Nâ. U. 78. ⁶ 4. 5. 15. ⁷ I. e., knowledge alone, independent
of actions, is the cause of immortality (liberation).

86 A THOUSAND TEACHINGS [CHAP. I
21 (last line). We give the following reply¹ to the
objector who quoted the example of Agnishtoma.²
नैककारकसाध्यत्वात्फलान्यत्वाच्च कर्मणः ।
विद्या तद्विपरीतातो दृष्टान्तो विषमो भवेत् ॥ २२ ॥
22. Knowledge is quite opposite in nature to that of
actions like Agnishtoma etc. for they are accomplished
with the help of many³ materials and differ in the
quality⁴ of the result of each individual performance.
The example, therefore, is not parallel.
कृष्यादिवत्फलार्थत्वादन्यकर्मोपबृंहणम् ।
अग्निष्टोमस्त्वपेक्षेत विद्यान्यत्किमपेक्षते ॥ २३ ॥
23. As it produces a result (variable in quality) the
Agnishtoma sacrifice, like agriculture etc., requires
subsidiary⁵ actions⁶ other than itself. But what else
will Knowledge depend⁷ on ?
प्रत्यवायस्तु तस्यैव यस्याहंकार इष्यते ।
अहंकारफलार्थित्वे विद्येते नात्मवेदिनः ॥ २४ ॥
24. It is only one having egoism⁸ that may incur
sin (by the omission⁹ of duties). A man who has got
Self-knowledge has neither egoism nor a desire for the
results of actions.
¹ Verses 22 and 23. ² See verse 10 above. ³ The perfor-
mance of such an action becomes efficacious only when prescribed
articles, 'mantras' (Vedic formulae) etc., are used. ⁴ Chh. U., 1.

1. 10. ⁵ See footnote 3, sloka 22. ⁶ So that the quality of the
   result might be better. ⁷ Because liberation, the result of Know-
   ledge, does not vary in quality. ⁸ I. e., the idea that one is an
   agent and experiencer. ⁹ See verse 9 above.

22-26] INTRODUCTION 87
तस्मादज्ञानहानाय संसारविनिवृत्तये ।
ब्रह्मविद्याविधानाय प्रारब्धोपनिषत्त्वियम् ॥ २५ ॥
25. The Upanishats ¹ are, therefore, ² commenced in
order to teach the Knowledge of Brahman so that
Ignorance might be removed and transmigratory ex-
istence might for ever come to an end.³
सदेरुपनिपूर्वस्य क्विपि चोपनिषद्भवेत् ।
मन्दीकरणभावाच्च गर्भादेः शातनात्तथा ॥ २६ ॥
26. The word ‘Upanishat’ is derived from the root
‘sad’⁴ prefixed by two particles, ‘Upa’⁵ and ‘ni’⁶ and
followed by the suffix ‘Kvip’. So, that⁷ which loosens
the bondage of birth, (old age), etc., (enables a man to
approach Brahman) and destroys birth, (death), etc., is
called Upanishat.⁸
¹ Upanishadic texts are meant. ² As independent of actions
right knowledge produces liberation. ³ This verse states the main
conclusion of the Chapter.
⁴ This root has three meanings, (a) to slacken, (b) to move and
(c) to destroy. ⁵ Near. ⁶ Certainly. ⁷ The Knowledge of
Brahman. ⁸ In the primary sense, the books are so called in a
secondary sense only.

प्रतिषेधप्रकरणम् ॥ २ ॥
CHAPTER II
NEGATION
प्रतिषेद्धुमशक्यत्वान्नेतिनेतीति शेषितम् ।
इदं नाहमिदं नाहमित्यद्धा प्रतिपद्यते ॥ १ ॥

1. Impossible ¹ to be negated the Self is left over
   on the authority of the Sruti, ‘Not this, not this.’ So, the
   Self becomes clearly known on the reflection, ‘I am
   not this, I am not this.’ ²
   अहंधीरिदमात्मोत्था वाचारम्भणगोचरा ।
   निषिद्धात्मोद्भवत्वात्सा न पुनर्मानतां व्रजेत् ॥ २ ॥
2. The consciousness of egoism (i.e., the mistaken
   identity of the Self with the body etc.) has its origin in
   the intellect ³ and has for its object what ⁴ is based on
   words ⁵ only. As its very nature and origin are both
   negated (by the Sruti, ‘Not this, not this’), egoism ⁶ can
   never again ⁷ be regarded as founded on any evidence.
   ¹ For the Self is the witness of the process of negation itself.
   ² I.e., I am not the body, the senses, the mind, the intellect and
   the vital force. But I am the witness of all of them.
   ³ The object portion in the consciousness ‘I’. While using the word
   ‘I’ people mix up Pure Consciousness and the intellect. The
   intellect is the object portion of the consciousness ‘I’, Pure Consci-
   ousness is the non-object portion. ⁴ Name and form. ⁵ Chh. U.,
3. 1. 4-6. ⁶ Though as old as time itself and experienced by beings
      birth after birth. ⁷ After the nature of the Self has been known.

1-4] NEGATION 89
पूर्वबुद्धिमबाधित्वा नोत्तरा जायते मतिः ।
दृशिरेकः स्वयं सिद्धः फलत्वात्स न बाध्यते ॥ ३ ॥
3. A following ¹ knowledge does not arise without
negating ² the previous ³ one (e.g., the knowledge of the
rope does not come without destroying that of the
snake in a rope-snake). Pure Consciousness, the Self,
only has an independent existence and is never negated
as It is the result ⁴ of evidences.
इदं वनमतिक्रम्य शोकमोहादिदूषितम् ।
वनाद्गान्धारको यद्वत्स्वात्मानं प्रतिपद्यते ॥ ४ ॥
4. One attains one's own innermost ⁵ Self by
crossing ⁶ the forest of this body infested with ferocious
beasts of grief, delusion, etc., like the man ⁷ of the
country of Gândhâra who crossed the forest and
reached his own country.
¹ The right Knowledge of the substratum. ² So, the Knowledge
of the Self does not arise without destroying the previous Know-
ledge of egoism etc. ³ The superimposed Knowledge. ⁴ See paras
103 and 108 (Part I).
⁵ It is the innermost because It is the substratum of the intellect,
the mind, the vital force, the body, etc., each of which is supposed
by the ignorant to be the Self. ⁶ By discriminating the body and
the mind from the Self. ⁷ The story runs thus : This man, with
his eyes covered and thrown in a deep forest far away from his
own country, was very miserable and was crying loudly in order
that the covering of his eyes might be removed, when a kind
man did it and indicated the path to his country. The man then
did reach his own country by remembering the instruction of the
kind man. (Such is the case with the disciple and the teacher.)
See Chh. U., 6. 14.

ईश्वरात्मप्रकरणम् ॥ ३ ॥
CHAPTER III
SELF-BRAHMAN
ईश्वरश्चेदनात्मा स्यान्नासावस्मीति धारयेत् ।
आत्मा चेदीश्वरोऽस्मीति विद्या साऽन्यनिवर्तिका ॥ १ ॥

1. The aspirant cannot know that he is Brahman
   if It be different from the Self. (It then contradicts the
   Sruti.) But if he has the conviction that he, the Self, is
   Brahman (there is no contradiction to the Sruti). This
   is (right) Knowledge which destroys Ignorance.¹
   आत्मनोऽन्यस्य चेद्धर्मा अस्थूलत्वादयो मताः ।
   अज्ञेयत्वेऽस्य किं तैः स्यादात्मत्वे ह्यन्यधीह्नुतिः ॥ २ ॥
2. What would be the use (of the description by the
   Sruti) of the qualities, ‘not² large’ etc. if they were the
   qualities of one³ other than the Self, it being not⁴ an
   object of search? But if Brahman (with these qualities)
   is the Self the ideas⁵ such as, largeness, smallness, etc.
   are negated⁶ from the latter.
   ¹ Which falsely shows that there are things other than the Self.
   ² Br. U., 3. 8. 8. ³ Personal God. ⁴ For it is other than the Self.
   See Br. U., 1. 4. 7. ⁵ Superimposed on the Self. ⁶ And thus libera-
   tion is achieved.

1-4] SELF-BRAHMAN 91
मिथ्याध्यासनिषेधार्थं ततोऽस्थूलादि गृह्यताम् ।
परत्र चेन्निषेधार्थं शून्यतावर्णनं हि तत् ॥ ३ ॥
3. Know, therefore, that the Sruti, ‘not large’ etc. is
meant to negate the false superimposition (of largeness,
smallness, etc. on the Self) as it would be a description
of a void if it were meant to negate those qualities from
one other than the Self.
बुभुत्सोर्यदि चान्यत्र प्रत्यगात्मन इष्यते ।
अप्राणो ह्यमनाः शुभ्र इति चानर्थकं वचः ॥ ४ ॥
4. Moreover, the saying,¹ ‘devoid of the vital force,
devoid of the mind and pure’ would be unmeaning if
these qualities were meant to be negated from one
other² than the individual Self, the aspirant.
¹ Mu. U., 2. 1. 2. ² For the vital force and the mind are possessed
by none other than the individual Self. It possesses them owing
to Ignorance which is removed by this negation.

तत्त्वज्ञानस्वभावप्रकरणम् ॥ ४ ॥
CHAPTER IV
THE NATURE OF RIGHT KNOWLEDGE
अहंप्रत्ययबीजं यदहंप्रत्ययवत्स्थितम् ।
नाहंप्रत्ययवह्न्युष्टं कथं कर्म प्ररोहति ॥ १ ॥

1. How can those actions of which the root is
   egoism¹ and which are accumulated in the mind pro-
   duce results when they are burnt² by the fire of non-
   egoism, (the right Knowledge that one is neither the
   doer of actions nor the experiencer of their results) ?
   दृष्टवच्चेत्प्ररोहः स्यान्नान्यकर्मा स इष्यते ।
   तन्निरोधे कथं तत्स्यात्पृच्छामो वस्तदुच्यताम् ॥ २ ॥
2. (The objector). Actions burnt by the fire of
   Knowledge may produce results like the seen ones (of
   the actions of a man of Knowledge). (Reply). No.
   They are due to another cause.³ (The objector). I ask
   ¹ Identification of oneself with the gross and subtle bodies.
   ² Hence, actions accumulated in previous births are not obstacles
   to liberation when the Knowledge of Brahman arises.
   ³ I.e., those actions of past lives which have given birth to the
   present body and have begun to produce results.