उपदेशसाहस्री (आदि शङ्कराचार्य - गद्य व पद्य भाग)

बुद्धयपराधप्रकरणम् ॥ ५ ॥ CHAPTER V ERROR IN UNDERSTANDING मूत्राशङ्को यथोदङ्को नाग्रहीदमृतं यथा । कर्मनाशभयाज्जन्तोरात्मज्ञानाग्रहस्तथा ॥ १ ॥

1. People do not receive Self-knowledge on ac- count of the fear that their duties (according to their castes and orders of life) would be destroyed like Udanka ¹ who did not accept (genuine) nectar which, he thought, was urine. [That people do not like to receive Self-knowledge is due to their ignorance of the real nature of the Self and a wrong and false conception about It.] बुद्धिस्थश्चलतीवात्मा ध्यायतीव च दृश्यते । नौगतस्य यथा वृक्षास्तद्वत्संसारविभ्रमः ॥ २ ॥ ¹ This man practised much austerity in order to please Vishnu so that he might get nectar from him. Vishnu was pleased and sent Indra with a pot full of nectar to give it to Udanka. Indra wanted to deceive him and in the guise of a Chandâla he hung the pot containing nectar from his waist. The pot was hanging in such a way that urine would fall into it if Indra were to make water. When he appeared before Udanka in that fashion and offered him the nectar the latter thought the pot contained urine and refused to accept the nectar.

96 A THOUSAND TEACHINGS [CHAP. V 2. The Self seems to be moving when the intellect moves and It seems to be at rest when it is at rest on account of Its identification ¹ with the intellect like trees appearing to move in the eyes of those who are in a moving boat. Similar is the misconception ² about transmigratory existence. नौस्थस्य प्रातिलोम्येन नगानां गमनं यथा । आत्मनः संसृतिस्तद्वद्ध्यायतीवेति हि श्रुतिः ॥ ३ ॥ 3. Just as trees are thought to be moving in a direction opposite to that of a moving boat by a man in it, so, transmigratory existence is (wrongly) thought to belong to the Self (by a man who has identified himself with the intellect). For there is the passage in the Sruti, ‘ as ³ if at rest.’ चैतन्यप्रतिबिम्बेन व्याप्तो बोधो हि जायते । बुद्धेः शब्दादिभिर्भासस्तेन मोमुह्यते जगत् ॥ ४ ॥ 4. The modifications of the intellect are pervaded by the reflection of Consciousness when they come to exist. So the Self appears to be identified with sound ⁴ etc. This is the reason why people are deluded.⁵ चैतन्यभास्यताहमस्तादर्थ्यं च तदस्य यत् । इदमंशप्रहाणेन परः सोऽनुभवो भवेत् ॥ ५ ॥ ¹ Due to ignorance. ² For people make the mistake of believ- ing that transmigratory existence belongs to the Self instead of to the intellect. ³ Br. U., 4. 3. 7. ⁴ The objects of the modifica- tions of the intellect i.e., the body etc. ⁵ For unable to distin- guish between the Self and its reflection people attribute the pro- perties of the intellect to the Self.

2-5] ERROR IN UNDERSTANDING 97 5. As it is the object of pure Consciousness and exists¹ for It (the ego² is not the Self). Pure Conscious- ness is the universal Self³ when the object portion⁴ is rejected.⁵ ¹ For the agency and experience of the Self is due to the superimposition of the ego on It. ² See footnote 3, verse 2, Chapter 2. ³ What appears to be the individual Self owing to the proxi- mity of the ego before the attaiment of right knowledge is known to be no other than the universal Self when the discrimination of the Self from the ego has been accomplished. ⁴ The object portion of the consciousness 'I', i.e., the ego. ⁵ I.e., when the identification of the Self with the ego is known to be due to a wrong conception. 7

विशेषापोहप्रकरणम् ॥ ६ ॥ CHAPTER VI NEGATION OF ATTRIBUTES छित्त्वा त्यक्तेन हस्तेन स्वयं नात्मा विशिष्यते । तथा शिष्टेन सर्वेण येन येन विशेष्यते ॥ १ ॥

1. The Self Itself is not qualified by an arm which has been cut off and thrown away. Similarly, It is not qualified by any of the remaining things¹ by which It is (thought to be) qualified.² तस्मात्त्यक्तेन हस्तेन तुल्यं सर्वं विशेषणम् । ऽनात्मत्वेन तस्माज्ज्ञो मुक्तः सर्वैर्विशेषणैः ॥ २ ॥
2. Therefore all the qualifications are similar to the arm (cut off and) thrown away as they are all non-Self.³ So the Self is free from all qualifications. विशेषणमिदं सर्वं साध्वलंकराणं यथा । अविद्याध्यासतः सर्वं ज्ञात आत्मन्यसद्भवेत् ॥ ३ ॥ ¹ The gross and subtle bodies and their attributes. ² See verses 91-94, Ch. 18. ³ For they are all superimposed on the Self.

1-6] NEGATION OF ATTRIBUTES 99 3. It is reasonable that, like ornaments,¹ all these ² are qualifications (of the Self) owing to superimposition through Ignorance. When the Self is known they prove to be unreal. ज्ञातैवात्मा सदा ग्राह्यो ज्ञेयमुत्सृज्य केवलः । अहमित्यपि यद्ग्राह्यं व्यपेताङ्गसमं हि तत् ॥ ४ ॥ 4. After rejecting the object portion ³ one should accept the Self as the knower ⁴ free from all qualifica- tions. The ego,⁵ the object portion, is also like the part of the body cut off.⁶ यावान्स्यादिदमंशो यः स स्वतोऽन्यो विशेषणम् । विशेषप्रक्षयो यत्र सिद्धो ज्ञश्चित्रगुर्यथा ॥ ५ ॥ 5. The Self of which the whole of the object portion ⁷ is the qualification is different from it. Bereft of all qualifications It has an independent existence like that of a man ⁸ possessing a variegated cow. इदमंशोऽहमित्यत्र त्याज्यो नात्मेति पण्डितैः । अहं ब्रह्मेति शिष्टांशो भूतपूर्वगतेर्भवेत् ॥ ६ ॥ 6. As it is not the Self the object portion in the consciousness ‘I’ should be renounced ⁹ by the wise. ¹ Falsely appearing to be the qualifications of the wearer. ² See footnote 1, verse 1 above. ³ See foot note 7, verse 5. ⁴ Pure Consciousness, the witness. ⁵ Though to the ignorant it appears to be Self. ⁶ See verse 1 of this Chapter. ⁷ In the consciousness ‘I’. ⁸ The man has an existence in- dependent of the cow, so has the Self an existence independent of the ego etc., Its qualifications, It having no connection with them. ⁹ See footnote 13, verse 2, Chapter 2.

100 A THOUSAND TEACHINGS [CHAP. VI As It was mixed with egoism¹ previously² the remain- ing³ (non-object) portion is implied by the word 'I' in the sentence 'I am Brahman.' ¹ It is mixed with the Self, just as a snake may be said to be mixed with a rope in a rope-snake i.e., a rope mistaken for a snake. ² Just as a Military Captain is called a Captain even after he has retired, so, we call Pure Consciousness 'I', even after It has been discriminated from the ego. ³ Pure Consciousness.

बुद्ध्यारूढप्रकरणम् ॥ ७ ॥ CHAPTER VII KNOWLEDGE THROUGH THE INTELLECT बुद्ध्यारूढं सदा सर्वं दृश्यते यत्र तत्र वा । मया तस्मात्परं ब्रह्म सर्वज्ञश्चास्मि सर्वगः ॥ १ ॥

1. I am the supreme Brahman all-knowing and all-pervading, as pervaded¹ by the intellect all things² in all conditions are always illumined by me.³ यथात्मबुद्धिचाराणां साक्षी तद्वत्परेष्वपि । नैवापोढुं न वादातुं शक्यस्तस्मात्परो ह्यहम् ॥ २ ॥
2. Just as I am the witness of all the objects of my intellect, so, I am that⁴ of the objects of other ¹ For the word आरूढ in the Text see verse 156, Chap. 18. ² In waking or dream ; either in this world or in the next ; known either through the senses or inference or from the scriptures etc. ³ Just as a lamp is different from the objects it illumines, so, I am different from all objects illumined by me, Pure Consciousness. ⁴ Being witnessed difference cannot pertain to the witness. So there cannot be more than one witness.

102 A THOUSAND TEACHINGS [CHAP. VIII intellects. I am not capable of being rejected ¹ or ac- cepted.² Therefore I am the supreme Brahman. विकारित्वमशुद्धत्वं भौतिकत्वं न चात्मनः । अशेषबुद्धिसाक्षित्वाद् बुद्धिवच्चाल्पवेदना ॥ ३ ॥ 3. As It is the witness of all intellects (and their modifications) the Self is not of limited knowledge like the intellects and has no change, impurity or material nature in It. मणौ प्रकाश्यते यद्वद्रक्ताद्याकारतातपे । मयि संदृश्यते सर्वमातपेनेव तन्मया ॥ ४ ॥ 4. Just as in the presence of sunlight colours such as red etc., (of flowers and other things) are manifested in a jewel,³ so, all objects are seen (in the intellect ⁴) in My Presence.⁵ All things are, therefore, illumined by Me like sun-light. बुद्धौ दृश्यं भवेद् बुद्धौ सत्यां नास्ति विपर्यये । द्रष्टा यस्मात्सदा द्रष्टा तस्माद् द्वैतं न विद्यते ॥ ५ ॥ 5. Objects of knowledge exist in the intellect as long as it is there (in waking and dream) ; but they do not exist in the opposite case (i.e., when the intellect is ¹ None can say that the Self is not the witness or not at any place as It is All-knowing and All pervading. ² No one can make the Self an object of one's knowledge or bring It into existence by any action as It always exists. ³ Crystal etc. ⁴ The intellect is not the illuminator. ⁵ Changeless like sunlight. ⁶ For there is no evidence that non-conscious things exist when unknown.

3-6] KNOWLEDGE THROUGH THE INTELLECT 103 merged during deep sleep). The Knower is always ¹ the knower. Duality has, therefore, no existence. अविवेकात्पराभावं यथा बुद्धिरवैत्तथा । विवेकात्तु परादन्यः स्वयं चापि न विद्यते ॥ ६ ॥ 6. The intellect ² knew the non-existence of the supreme Brahman before the discrimination (between the Self and the non-Self). But after the discrimination there is no individual Self different from Brahman nor is there the intellect itself. ¹ For the Self never ceases to exist like the intellect, its modifi- cations or the objects of knowledge. Therefore they must be unreal. But the Self which always exists must be real and pure. ² Here the intellect is spoken of as having delusion. For it is on account of the mutual superimposition of the Self and the intellect that all delusion arises. Otherwise the intellect itself could not be spoken of as deluded or otherwise as it is non- conscious.

मतिविलापनप्रकरणम् ॥ ८ ॥ CHAPTER VIII¹ MERGING OF THE MIND चितिस्वरूपे स्वत एव मे मते रसादियोगस्तव मोहकारितः । अतो न किंचित्तव चेष्टितेन मे फलं भवेत्सर्वविशेषहानतः ॥ १ ॥

1. The connection of enjoyment etc., with me, oh My mind, who am by nature Consciousness Itself is due to the delusion created by you. As I am free from all attributes there is no utility accruing to Me from your efforts. विमुच्य मायामयकार्यतामिह प्रशान्तिमायाह्यसदीहितात्सदा । अहं परं ब्रह्म सदा विमुक्तवत्तथाजमेकं द्वयवर्जितं यतः ॥ २ ॥
2. Give up false attempts and come to rest in Me from constant vain efforts as I am always the supreme Brahman as if ² free from bondage, unborn and devoid of duality. ¹ This and Chap. 19 may be studied together for comparison. ² For Brahman is never bound. So It cannot be called at any time liberated.

1-6] . MERGING OF THE MIND 105 सदा च भूतेषु समोऽस्मि केवलो यथा च खं सर्वगमक्षरं शिवम् । निरन्तरं निष्कलमक्रियं परं ततो न मेऽस्तीह फलं तवेहितैः ॥ ३ ॥ 3. The supreme Brahman, the same¹ in all beings and free from all attributes I am all-pervading like the ether, imperishable, auspicious, homogeneous, partless and actionless. I, therefore, have no benefit to be derived from your efforts. अहं ममैको न तदन्यदिष्यते तथा न कस्याप्यहमस्म्यसंगतः । असङ्गरूपोऽहमतो न मे त्वया कृतेन कार्यं तव चाद्वयत्वतः ॥४॥ 4. No one different from Me can belong to Me who am one only. Nor can I who am unattached belong to anybody. I have, therefore, no benefit to be derived from anything done by you. As you² are not other than Myself you can have no effort nor its results. फले च हेतौ च जनो विषक्तवानिति प्रचिन्त्याहमतो विमोक्षणे । जनस्य संवादमिमं प्रक्लृप्तवान्स्वरूपतत्त्वार्थविबोधकारणम् ॥५॥ 5. Considering that people are attached to the ideas of cause and effect,³ I have composed this dialogue (between the mind and the Self) leading to the under- standing of the real nature of the Self in order that they might get freed from this (bondage). संवादमेतं यदि चिन्तयेन्नरो विमुच्यतेऽज्ञानमहाभयागमात् । विमुक्तकामश्च तथा जनः सदा चरत्यशोकः सम आत्मवित्सुखी ॥ ¹ Because the Self of all. ² You are non-conscious and have no separate existence from Brahman. ³ G. K., 4. 14-28.

106 A THOUSAND TEACHINGS [CHAP. VIII 6. A man gets liberated from Ignorance, the cause of great fear,¹ and roams (over the world) free from desires, free from grief, a Knower of the Self, the same² in all beings and happy if he ponders over this dialogue. ¹ I.e., of this transmigratory existence. ² Because the Self of all.

सूक्ष्मताव्यापिताप्रकरणम् ॥ ९ ॥ CHAPTER IX SUBTLENESS AND PERVASIVENESS सूक्ष्मताव्यापिते ज्ञेये गन्धादेरुत्तरोत्तरम् । प्रत्यगात्मावसानेषु पूर्वपूर्वप्रहाणतः ॥ १ ॥

1. A succeeding one in the series of earth¹ etc. ending with the innermost Self is found to be subtler and more pervasive when a preceding one is negated.² [When we negate a preceding one we get a subtler and more pervasive one till at last the innermost Self is reached which is of the nature of Existence and Consciousness and is the material³ Cause of everything, and therefore, absolutely all-pervading and the subtlest.] शारीरा पृथिवी तावद्यावद्बाह्या प्रमाणतः । अम्ब्वादीनि च तत्त्वानि तावज्ज्ञेयानि कृत्स्नशः ॥ २ ॥
2. External earth is the same as that pertaining to bodies. Water⁴ etc., the other categories also are, ¹ Earth, water, fire, air and the ether. ² Known to have no separate existence from a suceeeding one, its cause. ³ See Br. Sû., 1. 4. 23. ⁴ External.

108 A THOUSAND TEACHINGS [CHAP. IX without exception, known to be the same ¹ according to evidences.² [When all the elements either external or pertaining to bodies are ascertained to be pervaded by the Self no distinction is known to exist between the external elements and those pertaining to bodies as the Self only then exists. See Br. Sû., 2. 1. 14.] वाय्वादीनां यथोत्पत्तेः पूर्वं खं सर्वगं तथा । अहमेकः सदा सर्वश्चिन्मात्रः सर्वगोऽद्वयः ॥ ३ ॥ 3. Always Pure Consciousness I am one without a second, all and all-pervading like the ether before the creation of air and other elements. ब्रह्माद्याः स्थावरान्ता ये प्राणिनो मम पूः स्मृताः । कामक्रोधादयो दोषा जायेरन्मे कुतोऽन्यतः ॥ ४ ॥ 4. It has been ascertained that all the beings from Brahmâ³ down to the immovable creation are My bodies. From what other source will blemishes like lust, anger, etc. come into Me ? ⁴ भूतदोषैः सदाऽस्पृष्टं सर्वभूतस्थमीश्वरम् । नीलं व्योम यथा बालो दुष्टं मां वीक्षते जनः ॥ ५ ॥ 5. People look upon Me, the Lord ⁵ residing in all beings and always untouched by their defects, as tainted ¹ As those pertaining to the bodies. ² Measure—Ram Tirtha. ³ The soul invested with the aggregate of subtle bodies. ⁴ They do not by nature belong to me as they come and go ; nor can they come to Me from anywhere else as there exists nothing else except Me. ⁵ I.e., the cause, and the cause is never touched by any of the properties of its effects.

2-8] SUBTLENESS AND PERVASIVENESS 109 (with those defects) like a boy who (erroneously) looks upon the sky as blue. मच्चैतन्यावभास्यत्वात्सर्वप्राणिधियां सदा । वपुर्मे प्राणिनः सर्वे सर्वज्ञस्य विपाप्मनः ॥ ६ ॥ 6. As the intellects of all beings are illumined by My¹ Consciousness all beings are bodies belonging to Me who am all-knowing and free from all sins and virtues. जनिमज्ज्ञानविज्ञेयं स्वप्नज्ञानवदिष्यते । नित्यं निर्विषयं ज्ञानं तस्माद् द्वैतं न विद्यते ॥ ७ ॥ 7. Objects that come into being and are capable of being made the objects of Knowledge are as unreal as those known in dream. As duality has no (real) existence Knowledge is eternal and objectless. ज्ञातुर्ज्ञातिर्हि नित्योक्ता सुषुप्ते त्वन्यशून्यतः । जाग्रज्ज्ञातिस्त्वविद्यातस्तद्ग्राह्यं चासदिष्यताम् ॥ ८ ॥ 8. As there is nothing other than the Self in dreamless sleep it is said by the Sruti² that the Consci- ousness of the Knower³ is eternal. (As Knowledge is really objectless) the knowledge of objects in the waking state must be due to Ignorance. Accept then that its objects are also unreal.⁴ ¹ I.e., by Me Who am Pure Consciousness. ² Br. U., 4. 3. 23-30. ³ Consciousness is the real nature of the knower like heat which is the nature of the sun. ⁴ For the changeless Self cannot be the seat of knowledge nor can the non-conscious intellect. Therefore Knowledge in the waking state with its objects cannot but be falsely superimposed on the Self which alone is real.

110 A THOUSAND TEACHINGS [CHAP. IX रूपवत्त्वाद्यसत्त्वान्न दृष्ट्यादेः कर्मता यथा । एवं विज्ञानकर्मत्वं भूम्नो नास्तीति गम्यते ॥ ९ ॥ 9. It is clearly understood that Brahman cannot be the object¹ of knowledge just as It cannot be the object² of seeing etc. as It has no colour, form and the like. ¹ It is said in the Chhândogyopanishat (7. 24. 1) : ' Where one sees nothing else, knows nothing else it is Brahman', from which it might be inferred that one does not see or know anything else, it is true but one sees and knows the Self. The above verse is to remove this doubt. The Chh. text (7. 24. 1) prohibits in Brahman the duality appearing to be real during Ignorance. ² It is said in the Brihadâranyakopanishat (2. 4. 5) : ' The Self should be seen, heard, reflected upon and meditated on.' So there may be a doubt that the Self is the object of seeing etc. The present verse is to remove this doubt. The Br. text (2. 4. 5) is really intended to make people turn away from the non-Self. It is not to teach them that the Self is object of seeing etc.

दृशिस्वरूपपरमार्थदर्शनप्रकरणम् ॥ १० ॥ CHAPTER X RIGHT CONCEPTION OF THE NATURE OF CONSCIOUSNESS दृशिस्वरूपं गगनोपमं परं सकृद्विभातं त्वजमेकमक्षरम् । अलेपकं सर्वगतं यदद्वयं तदेव चाहं सततं विमुक्तॐ ॥ १ ॥

1. I am the supreme Brahman which is pure con- sciousness, always clearly manifest, unborn, one only, imperishable, unattached and all-pervading like the ether and non-dual. I am, therefore, ever-free. Aum.¹ दृशिस्तु शुद्धोऽहमविक्रियात्मको न मेऽस्ति कश्चिद्विषयः स्वभावतः । पुरस्तिरश्चोर्ध्वमधश्च सर्वतः संपूर्णभूमा त्वज आत्मनि स्थितः ॥ २ ॥
2. Pure and changeless consciousness I am by nature devoid of objects (to illumine). Unborn and established in the Self I am all-pervading Brahman in the front, oblique, upward, downward and all other directions. ¹ The Sanskrit word ‘Aum’ used in the text indicates that one realizes Brahman by meditating on it. See Kathopanishat 1. 2. 16, 17.

112 A THOUSAND TEACHINGS [CHAP. X अजोऽमरश्चैव तथाऽजरोऽमृतः स्वयंप्रभः सर्वगतोऽहमद्वयः । न कारणं कार्यमतीव निर्मलः सदैकतृप्तश्च ततो विमुक्तॐ ॥ ३ ॥ 3. I am unborn, deathless, devoid of old age, im- mortal, self-effulgent, all-pervading and non-dual. Per- fectly pure, having neither cause nor effect and contented with the one Bliss ¹ I am free. Yes.² सुषुप्तजाग्रत्स्वपतश्च दर्शनं न मेऽस्ति किंचित्स्वमिवेह मोहनम् । स्वतश्च तेषां परतोऽप्यसत्त्वतस्तुरीय एवास्मि सदादृगद्वयः ॥४॥ 4. No perception whatever in waking, dream or deep sleep belongs to Me but it is due to delusion. For these states have no independent existence nor an existence depending³ on the Self. I am, therefore, the Fourth⁴ which is the Seer of all the three states and without a second. शरीरबुद्धीन्द्रियदुःखसंततिर्न मे न चाहं मम निर्विकारतः । असत्त्वहेतोश्च तथैव संततेरसत्त्वमस्याः स्वपतो हि दृश्यवत् ॥५॥ 5. As I am changeless the series producing pain viz., the body, the intellect and the senses are not Myself nor Mine. Moreover they are unreal⁵ like dream-objects, there being a reason for inference that they are so. ¹ I.e., the Bliss of the Self. ² The word in the Text indicates assent. The disciple accepts Brahman as the Self. ³ For they cannot have an existence dependent on the Self which is contrary to them in nature i.e., the Self is conscious while they are not so. ⁴ Fourth, because the Self is beyond the three states of waking, dream and deep sleep which are superimposed on It. ⁵ The argument is this : the series is not real as they are objects of knowledge like dream-objects which are known to be unreal.

3-8] THE NATURE OF CONSCIOUSNESS 113 इदं तु सत्यं मम नास्ति विक्रिया विकारहेतुर्न हि मेऽद्वयत्वतः । न पुण्यपापे न च मोक्षबन्धने न चास्ति वर्णाश्रमतोऽशरीरतः ॥ ६ ॥ 6. But it is true that I have no change nor any cause of a change as I am without a second. As I do not possess a body I have neither sin nor virtue, neither bondage nor liberation, neither a caste nor an order of life. अनादितो निर्गुणतो न कर्म मे फलं च तस्मात्परमोऽहमद्वयः । यथा नभः सर्वगतं न लिप्यते तथा ह्यहं देहगतोऽपि सूक्ष्मतः ॥ ७ ॥ 7. Beginningless¹ and devoid of attributes I have neither actions nor their results. Therefore I am the supreme One without a second. Though in a body I do not get attached on account of My subtleness² like the ether which, though all-pervading, does not get tainted. सदा च भूतेषु समोऽहमीश्वरः क्षराक्षराभ्यां परमो ह्यथोत्तमः । परात्मतत्त्वश्च तथाद्वयोऽपि सन्विपर्ययेणाभिमतस्त्वविद्यया ॥ ८ ॥ 8. Though I am the Lord³ always the same in all beings, beyond the perishable and the imperishable,⁴ and therefore the Supreme, the Self of all, and without a second I am considered to be of a contrary nature on account of Ignorance. ¹ Bh. Gîtâ, 13. 31. ² I.e., having no form. See Bh. Gîtâ, 13. 32. ³ I.e., the cause. And therefore untouched by the defects of beings in whom I reside. ⁴ The unmanifested Power of Brahman which transforms itself into the manifested universe. See Bh. Gîtâ, 15. 16-18. 8

114 A THOUSAND TEACHINGS [CHAP. X अविद्याया भावनया च कर्मभि- विविक्त आत्माऽव्यवधिः सुनिर्मलः । दृगादिशक्तिप्रचितोऽहमद्वयः स्थितः स्वरूपे गगनं यथाऽचलम् ॥ ९ ॥ 9. Not distanced¹ by anything from Itself and un- touched by Ignorance, by false conceptions (of possess- ing a body etc.) and by actions the Self is very pure. Without a second and established in My real nature like the immovable ether I am (thought² to be) connected with the powers of seeing and other perceptions. अहं परं ब्रह्म विनिश्चयात्मदृङ् न जायते भूय इति श्रुतेर्वचः । न चैव बीजे त्वसति प्रजायते फलं न जन्मास्ति ततो ह्यमोहता ॥ १० ॥ 10. There is the saying of the Śruti³ that one who has the sure conviction about oneself that one is Brah- man is never born again. There being no⁴ delusion, there is no birth. For, when the cause is not there there cannot be any effect. ममेदमित्थं च तथेदमीदृशं तथाहमेवं न परो न वान्यथा । विमूढतैवं न जनस्य कल्पना सदा समे ब्रह्मणि चाद्वये शिवे ॥ ११ ॥ 11. False conceptions of people such as, ‘mine,’ ‘this,’ ‘thus,’ ‘this is so,’ ‘I am so,’ ‘another is not so,’ etc., are all due to delusion. They are never in Brahman which is auspicious, the same in all and without a second. ¹ See footnote 1, p. 60. ² Through Ignorance. ³ Kath. U., 1. 3. 8. ⁴ For one has known the Self.