उपदेशसाहस्री (आदि शङ्कराचार्य - गद्य व पद्य भाग)

14-16] NATURE OF THE WITNESS 121 'dear¹ to one' is Brahman² (devoid of all attributes) according to the Sruti, 'Not this, not this'. Whatever³ is thought to be different from It⁴ should, therefore, be renounced together with all actions. ¹ Br. U., 1. 4. 8 and 2. 4. 5. ² Therefore Brahman, not different from the Self, is not capable of being realized by actions. ³ I.e., the ideas of 'me' and 'mine' with respect to it. ⁴ Brahman.

प्रकाशप्रकरणम् ॥ १२ ॥ CHAPTER XII LIGHT प्रकाशस्थं यथा देहं सालोकमभिमन्यते । द्रष्ट्राभासं तथा चित्तं द्रष्ट्राहमिति मन्यते ॥ १ ॥

1. Just as a man (erroneously) looks upon his body placed in the sun as having the property of light in it, so, he looks upon the intellect pervaded by the reflection of Pure Consciousness as the Self, the witness. यदेव दृश्यते लोके तेनाभिन्नत्वमात्मनः । प्रपद्यते ततो मूढस्तेनात्मानं न विन्दति ॥ २ ॥
2. The Self gets identified with whatever¹ is seen in the world. It is for this reason that an ignorant man does not know himself (to be Brahman). [The reason why people mistake the combination of the subtle and the gross bodies for the Self is this identification caused by Its reflection. On account of there being the reflection of Pure Consciousness in the body, the senses, the mind, the intellect and the vital ¹ The body, the senses, the mind, the intellect and the vital force.

1-5] LIGHT 123 force they appear to be conscious and cannot, therefore, be discriminated from the Self.] दशमस्य नवात्मत्वप्रतिपत्तिवदात्मनः । दृश्येषु तद्ग्रहेऽवायं मूढो लोको न चान्यथा ॥ ३ ॥ 3. An ignorant man gets identified with objects ¹ of knowledge and does not know the Self (which is different from them) like the tenth ² boy who got identi- fied as it were with the other nine. त्वं कुरु त्वं तदेवेति प्रत्ययावेककालिकौ । एकनीडौ कथं स्यातां विरुद्धौ न्यायतो वद ॥ ४ ॥ 4. Say how there can reasonably by the two con- trary ideas, ‘You do this’ and ‘You are Brahman’ ³ at the same time and in respect of the same person. देहाभिमानिनो दुःखं नादेहस्य स्वभावतः । स्वापवत्तत्प्रहाणाय तत्त्वमित्युच्यते दृशेः ॥ ५ ॥ 5. Pain belongs to one identifying oneself with the body. One not identifying oneself with it, as in deep sleep, is, therefore, by nature free from pain. The teaching, ‘Thou art That’ is imparted in order that this identification ⁴ might be removed ⁵ from the Self. ¹ See foot-note, verse 2 above. ² After swimming across a river one of ten boys counted their number and found that they were only nine. The reason for this was that the boy did not count himself. He got, as it were, identi- fied with the other nine and could not find that he was the tenth. But he came to know that he was the tenth when he was told so. ³ Which is a non-doer. ⁴ Together with Ignorance, its cause. ⁵ The unity of the Self and Brahman is here taught and not action.

124 A THOUSAND TEACHINGS [CHAP. XII दृशेश्छाया यदारूढा मुखच्छायायेव दर्शने । पश्यंस्तं प्रत्ययं योगी दृष्ट आत्मेति मन्यते ॥ ६ ॥ 6. An ignorant person¹ looks upon the intellect as the Self, when there is the reflection² of the Self in the intellect like that of a face in a mirror. तं च मूढं च यद्यन्यं प्रत्ययं वेत्ति नो दृशेः । स एव योगिनां प्रेष्ठो नेतरः स्यान्न संशयः ॥ ७ ॥ 7. He who looks upon the ego, the indiscrimination that produces delusion and other mental modifications (or the reflection of the Self in them) as having no con- nection with the Self, is, without doubt, the dearest to the knowers of Brahman. No one else is so. विज्ञातेर्यस्तु विज्ञाता स त्वमित्युच्यते यतः । स स्यादनुभवस्तस्य ततोऽन्योऽनुभवो मृषा ॥ ८ ॥ 8. As it is the Knower³ of knowledge that is referred to by the word 'Thou' (in the Sruti⁴) the understanding of the term 'Thou' in this sense is correct. The other⁵ sense different from it is due to superimposition. दृशिरूपे सदानित्ये दर्शनादर्शने मयि । कथं स्यातां ततो नान्य इष्यतेऽनुभवस्ततः ॥ ९ ॥ ¹ 'योगी' in the text. ² This is why one attributes the properties (e.g., agency, experi- encing, etc.,) of the intellect to the Self like those (e.g., spots etc.) of the mirror to the face. ³ Br. U., 3. 4. 2. ⁴ Chh. U., 6. 8. 7. ⁵ I.e., the Self with the intellect etc. superimposed on It.

6-13] LIGHT 125 9. How can there be knowledge or ignorance in Me who am eternal and always of the nature of Pure Consciousness ? No knowledge,¹ therefore, other than the Self ² can be accepted. यत्स्थस्तापो रवेर्देहे दृशेः स विषयो यथा । तत्त्वस्थस्तद्वद्देहं दृशेः स विषयस्तथा ॥ १० ॥ 10. Just as the heat of the sun (in a part of the body) together with that part of the body is the object of the knower, so, pain and pleasure together with the intellect in which they lie are the objects of the Self. प्रतिषिद्धेदमंशज्ञः खमिवैकरसोऽद्वयः । नित्यमुक्तः सदा शुद्धः सोऽहं ब्रह्मास्मि केवलः ॥ ११ ॥ 11. I am Brahman without attributes, ever pure, ever free, non-dual, homogeneous like the ether and of the nature of Consciousness from which the object portion ³ has been negated.⁴ विज्ञातुर्नैव विज्ञाता परोऽन्यः संभवत्यतः । विज्ञाताहं परो मुक्तः सर्वभूतेषु सर्वदा ॥ १२ ॥ 12. I am always the free ⁵ supreme Knower in all beings inasmuch as there cannot be a more compre- hensive knower different from Me. यो वेदालुप्तदृष्टित्वमात्मनोऽकर्तृतां तथा । ब्रह्मवित्त्वं तथा मुक्त्वा स आत्मज्ञो न चेतरः ॥ १३ ॥ ¹ A mental modification with the reflection of Consciousness in it. ² Pure Knowledge. ³ See foot-note 3, verse 2, Chapter II. ⁴ On the authority of the Sruti, 'Not this, not this.' ⁵ Because untouched by the properties of objects of knowledge.

126 A THOUSAND TEACHINGS [CHAP. XII 13. He who Knows that the Consciousness of the Self never ceases to exist, and that It is never an agent and also gives up the egoism that he is a Knower¹ of Brahman is a (real) knower of the Self. Others are not so. ज्ञातैवाहऽमविज्ञेयः शुद्धो मुक्तः सदेत्यपि । विवेकी प्रत्ययो बुद्धेर्दृश्यत्वान्नाशवान्यतः ॥ १४ ॥ 14. Capable by no means of being known I am the knower and always free and pure as the discriminat- ing knowledge² is in the intellect³ and liable to be destroyed on account of its being an object of Know- ledge. अलुप्ता त्वात्मनो दृष्टिनोत्पाद्या कारकैर्यतः । दृश्यया चान्यया दृष्ट्या जन्यतास्याः प्रकल्पिता ॥ १५ ॥ 15. The Consciousness⁴ of the Self, on the other hand, never goes out of existence and is not capable of being produced by the action of agents etc. inasmuch as producibility is superimposed on It by another consciousness,⁵ Its object and different from It. देहात्मबुद्ध्यपेक्षत्वादात्मनः कर्तृता मृषा । नैव किंचित्करोमीति सत्या बुद्धिः प्रमाणजा ॥ १६ ॥ ¹ The consciousness 'I am a knower of Brahman' is a modifi- cation of the mind and should not, therefore, be attributed to the Self. ² The modification of the mind, 'I am Brahman.' ³ And not in the Self. ⁴ The Self which is Consciousness. ⁵ Phenomenal consciousness. It contributes its own producibility to the Self on account of superimposition.

13-19] LIGHT 127 16. The doership of the Self is false as it depends on the misconception of the body being the Self. That I do not do anything is the true knowledge which arises from the right evidence, (the Vedas). कर्तृत्वं कारकापेक्षमकर्तृत्वं स्वभावतः । कर्ता भोक्तेति विज्ञानं मृषैवेति सुनिश्चितम् ॥ १७ ॥ 17. Agency depends on doership, instruments¹ etc. but non-agency is natural. It has, therefore, been very well ascertained that the knowledge that one is a doer and experiencer is certainly false. एवं शास्त्रानुमानाभ्यां स्वरूपेऽवगते सति । नियोज्योऽहमिति ह्येषा सत्या बुद्धिः कथं भवेत् ॥ १८ ॥ 18. How can the idea that I am a person to be enjoined (by the Vedas to perform actions) be true when the real nature of the Self is thus² known from the scriptures³ and inference?⁴ यथा सर्वान्तरं व्योम व्योम्नोऽप्यभ्यन्तरो ह्यहम् । निर्विकारोऽचलः शुद्धोऽजरो मुक्तः सदाद्वयः ॥ १९ ॥ 19. Just as the ether is in the interior⁵ of all,⁶ so, I am in the interior⁷ even of the ether. Therefore I am without change, without motion, pure, devoid of old age, ever free and without a second. ¹ Of action and of knowledge. ² As described in this chapter. ³ See verse 8. ⁴ See verse 10 above. ⁵ Being the material cause. ⁶ The other four elements. ⁷ I.e., I am the substratum of everything.

अचक्षुष्ट्वप्रकरणम् ॥ १३ ॥ CHAPTER XIII EYELESSNESS अचक्षुष्ट्वान्न दृष्टिर्मे तथाऽश्रोत्रस्य का श्रुतिः । अवाक्त्वात्न तु वक्तिः स्यादमनस्त्वान्मतिः कुतः ॥ १ ॥

1. There is no vision in Me as I am without the organ of seeing. How can there be hearing in Me who have no auditive organ ? Devoid of the organ of speech I have no action of speaking in Me. How can there be thinking in Me who have no mind ? अप्राणस्य न कर्मास्ति बुद्धयभावे न वेदिता । विद्याविद्ये ततो न स्तश्चिन्मात्रज्योतिषो मम ॥ २ ॥ नित्यमुक्तस्य शुद्धस्य कूटस्थस्याविचालिनः । अमृतस्याक्षय्यैवमशरीरस्य सर्वदा ॥ ३ ॥ 2, 3. Devoid of the vital force I have no action (in Me), and devoid of the intellect I am not a knower. Ever free, ever pure, changeless, immovable, im- mortal, imperishable and bodiless I have no knowledge or ignorance in Me who am of the nature of the Light of Pure Consciousness only.

1-8] EYELESSNESS 129 जिघत्सा वा पिपासा वा शोकमोहौ जरामृती । न विद्यन्तेऽशरीरत्वाद्व्योमवद्व्यापिनो मम ॥ ४ ॥ 4. All-pervading like the ether I have no hunger, thirst, grief, delusion, old age or death as I am without a body (mind and vital force). अस्पर्शत्वान्न मे स्पृष्टिर्नाजिह्वत्वाद्रसज्ञता । नित्यविज्ञानरूपस्य ज्ञानाज्ञाने न मे सदा ॥ ५ ॥ 5. Devoid of the organ of touch I have no act of touching ; and devoid of the tongue I have no sensation of taste. I never have knowledge or ignorance as I am of the nature of eternal Consciousness. या तु स्यान्मानसी वृत्तिश्चाक्षुष्का रूपरञ्जना । नित्यमेवात्मनो दृष्ट्या नित्यया दृश्यते हि सा ॥ ६ ॥ 6. It is well known that the mental modification,¹ produced through the instrumentality of the eye and of the form of the object of vision, is always witnessed by the eternal Consciousness of the Self. तथान्येन्द्रिययुक्ता या वृत्तयो विषयाञ्जनाः । स्मृती रागादिरूपा च केवलान्तर्मनस्यपि ॥ ७ ॥ मानस्यस्तद्वदन्यस्य दृश्यन्ते स्वप्रवृत्तयः । द्रष्टुर्द्दृष्टिस्ततो नित्या शुद्धानन्ता च केवला ॥ ८ ॥ ¹ In connection with an object the intellect gets transformed into the form of that object. This transformation is called a modi- fication. 9

130 A THOUSAND TEACHINGS [CHAP. XIII 7, 8. Similarly, other mental modifications in the forms of objects of knowledge produced through the in- strumentality of other organs and also those in the forms of memory, attachment, etc. existing only within the mind, and those¹ again in dream are witnessed by one different from all of them (i.e., by the Self). The Know- ledge, therefore, of the Knower² is eternal, pure, infinite and without a second. अनित्या साऽविशुद्धेति गृह्यतेऽत्राविवेकतः । सुखी दुःखी तथा चाहं दृश्ययोपाधिभूतया ॥ ९ ॥ 9. It is through the indiscrimination between the Self and the modifications of the mind, Knowable adjuncts to the Self that the Knowledge of the Knower³ is wrongly conceived by the people to be impure and transitory and the Self happy or miserable. मूढया मूढ इत्येवं शुद्धया शुद्ध इत्यपि । मन्यते सर्वलोकोऽयं येन संसारमृच्छति ॥ १० ॥ 10. All men misconceive themselves to be ignorant or pure according as they identify themselves with the mental modification, ‘ I am ignorant ’ or ‘ I am pure ’. It is for this reason that they continue to be in transmigra- tory existence. अचक्षुष्कादिशास्त्रोक्तं सबाह्याभ्यन्तरं त्वजम् । नित्यमुक्तमिहात्मानं मुमुक्षुश्चेत्सदा स्मरेत् ॥ ११ ॥ ¹ These modifications do not assume the forms of external objects but of their impression only. ² I.e., The Self which is Knowledge itself, just as by the heat of fire we mean the heat which is fire itself. ³ See footnote 2 on the two previous verses.

7-15] EYELESSNESS 131 11. One should always remember the Self to be ever-free, unborn and comprising¹ the interior and exterior as described in the Sruti in which the Self is spoken of as 'eyeless'² and so on if one is an aspirant after liberation. अचक्षुष्कादिशास्त्राच्च नेन्द्रियाणि सदा मम । अप्राणो ह्यमनाः शुभ्र इति चाथर्वणेर्वचः ॥ १२ ॥ 12. That organs never belong to me is known from the Sruti, 'eyeless'² etc. There is again the saying of the _Sruti_³ belonging to the Atharva Veda that the Self is 'devoid of the vital force, devoid of the mind and pure.' शब्दादीनामभावश्च श्रूयते मम काठके । अप्राणो ह्यमना यस्मादविकारी सदा ह्यहम् ॥ १३ ॥ 13. As I am always devoid⁴ of the vital force and the mind and heard of in the _Kathopanishat_⁵ as having no connection with sound etc. I am always changeless. विक्षेपो नास्ति तस्मान्मे न समाधिस्ततो मम । विक्षेपो वा समाधिर्वा मनसः स्याद्विकारिणः ॥ १४ ॥ 14. I, therefore, have neither unrestfulness nor a profound concentration. Both of them belong to the mind which is subject to change. अमनस्कस्य शुद्धस्य कथं तत्स्याद् द्वयं मम । अमनस्त्वाविकारित्वे विदेहव्यापिनो मम ॥ १५ ॥ ¹ See foot-note ² verse 43, Chapter 17 and also see Mu. U., 2. 1. 2. ² Br. U., 3. 8. 8. ³ Mu. U., 2. 1. 2. (Thus both the Srutis prove the same thing.) ⁴ Mu. U., 2. 1. 2. ⁵ Kath. U., 1. 3. 15.

132 A THOUSAND TEACHINGS [CHAP. XIII 15. How can I who am pure and mindless have those two ?¹ I am without any change and without a mind as I am all-pervading and devoid of a body. इत्येतद्यावदज्ञानं तावत्कार्यं ममाभवत् । नित्यमुक्तस्य शुद्धस्य बुद्धस्य च सदा मम ॥ १६ ॥ 16. So, I who am ever free, ever pure and ever awakened had duties² to perform so long as there was Ignorance. समाधिर्वाऽसमाधिर्वा कार्यं चान्यत्कुतो भवेत् । मां हि ध्यात्वा च बुद्ध्वा च मन्यन्ते कृतकृत्यताम् ॥ १७ ॥ 17. How can I have concentration, non-concentra- tion or other actions in Me as all men feel that the acme of their lives is fulfilled when they meditate on Me and know Me ? अहं ब्रह्मास्मि सर्वोऽस्मि शुद्धो बुद्धोऽस्म्यतः सदा । अजः सर्वत एवाहमजरश्चाक्षयोऽमृतः ॥ १८ ॥ 18. I am, therefore, Brahman, the all-comprehensive Principle, ever Pure, ever Awakened and ever Unborn, devoid of old age, imperishable and immortal. मदन्यः सर्वभूतेषु बोद्धा कश्चिन्न विद्यते । कर्माध्यक्षश्च साक्षी च चेता नित्योऽगुणोऽद्वयः ॥ १९ ॥ 19. There is no knower other than Myself among all the beings. I am the distributor³ of the results of ¹ See the previous verse. ² See the following verse. ³ See Sankarânanda's gloss on Sw. U., 6. 11.

15-22] EYELESSNESS 133 their actions and the witness. It is I to whom all beings owe their consciousness. Without qualities and without a second I am eternal. न सच्चाऽहं न चासच्च नोभयं केवलः शिवः । न मे संध्या न रात्रिर्वा नाहर्वा सर्वदा दृशेः ॥ २० ॥ 20. I am not the three ¹ visible elements nor the two ² invisible ones, neither am I both (i.e., their combi- nation, the body). I am devoid of all attributes and the three Gunas.³ In Me there is neither night ⁴ nor day ⁴ nor their juncture ⁴ as I am always of the nature of light.⁵ सर्वमूर्तिवियुक्तं यद्यथा खं सूक्ष्ममद्वयम् । तेनाप्यस्मि विनाभूतं ब्रह्मैवाहं तथाऽद्वयम् ॥ २१ ॥ 21. Just as the ether is subtle, without a second and devoid of all forms, so, I am the non-dual Brahman devoid even of the ether. ममात्मा स्वत आत्मेति भेदो व्योम्नो यथा भवेत् । एकस्य सुषिभेदेन तथा मम विकल्पितः ॥ २२ ॥ 22. The distinction between the Self in Itself ⁶ and my Self is due to the superimposition (of different ⁷ adjuncts on one and the same Self), just as difference ¹ Earth, water, and fire. ² Air and ether. ³ Sattva, rajas and tamas, the three constituent essences of Mâyâ, the Power of Brahman transforming itself into the universe. See Bh. Gîtâ, 14. 5-19. ⁴ These words may also mean deep sleep, waking and dream respectively. ⁵ I.e., Consciousness. ⁶ Brahman. ⁷ The intellect etc.

134 A THOUSAND TEACHINGS [CHAP. XIII (is wrongly conceived to) exist in one and the same ether owing to apertures (in various objects). भेदोऽभेदस्तथा चैको नाना चेति विकल्पितः । ज्ञेयं ज्ञाता गतिर्गन्ता मय्येकस्मिन्कुतो भवेत् ॥ २३ ॥ 23. How can difference, absence of difference, one- ness, manyness and the qualities of being known and being a knower, the results of actions and also agency and experiencing be attributed to Me who am one only ? न मे हेयं न चादेयमविकारी यतो ह्यहम् । सदा मुक्तस्तथा शुद्धः सदा बुद्धोऽगुणोऽद्वयः ॥ २४ ॥ 24. I have nothing to reject or accept inasmuch as I am changeless. Always free, pure, awakened and without qualities, I am without a second. इत्येवं सर्वदात्मानं विद्यात्सर्वं समाहितः । विदित्वा मां स्वदेहस्थमृषिर्मुक्तो ध्रुवो भवेत् ॥ २५ ॥ 25. One should, with great concentration of mind, always know the Self to be All.¹ One certainly be- comes all-knowing and free when one knows Me to be residing is one's own body.² कृतकृत्यश्च सिद्धश्च योगी ब्राह्मण एव च । य एवं वेद तत्त्वार्थमन्यथा ह्यात्महा भवेत् ॥ २६ ॥ 26. He who thus knows the reality of the Self becomes successful in attaining the goal of his life and ¹ Brahman. ² As the witness of the body gross and subtle.

23-27] EYELESSNESS 135 becomes perfect. He becomes a Knower of Brahman and one¹ with It. One knowing the Self otherwise may be said to commit suicide.² वेदार्थो निश्चितो ह्येष समासेन मयोदितः । संन्यासिभ्यः प्रवक्तव्यः शान्तेभ्यः शिष्टबुद्धिना ॥ २७ ॥ 27. This ascertained meaning of the Vedas described briefly by me should be imparted to those who have given up worldly action and controlled their minds by one whose intellect has been trained (according to the scriptures under a teacher who has known Brahman). ¹ For a Knower of Brahman becomes Brahman. See Tai. U., 2. 1. ² For the Self remains hidden, killed as it were. See Îsh. U., 3.

स्वप्नस्मृतिप्रकरणम् ॥ १४ ॥ CHAPTER XIV DREAM AND MEMORY स्वप्नस्मृत्योर्घटादेर्हि रूपाभासः प्रदृश्यते । पुरा नूनं तदाकारा धीर्दृष्टेत्यनुमीयते ॥ १ ॥ 1 As the resemblance of (objects of knowledge like) jars etc. is perceived in dream and memory it is inferred that the intellect in those forms was surely seen before. भिक्षामटन्यथा स्वप्ने दृष्टो देहो न स स्वयम् । जाग्रद्दृश्यात्तथा देहाद्द्रष्टृत्वादन्य एव सः ॥ २ ॥ 2. Just as the body going from place to place for alms¹ seen (e.g. by a wandering mendicant) in dream is not oneself, so, witnessing the body in the waking state the Seer must be different from it as it is seen. मूषासिक्तं यथा ताम्रं तन्निभं जायते तथा । रूपादीन्व्याप्नुवच्चित्तं तन्निभं दृश्यते ध्रुवम् ॥ ३ ॥ ¹ The only means of subsistence, according to the scriptures, for those who have given up worldly action in search of the knowledge of Brahman.

1-6] DREAM AND MEMORY 137 3. Pervading objects like forms, colours, etc. the mind appears to be exactly like them, just as (molten) copper assumes the form of a mould when poured into it. व्यञ्जको वा यथालोको व्यङ्ग्यस्याकारतामियात् । सर्वार्थव्यञ्जकत्वाद्धीरर्थाकारा प्रदृश्यते ॥ ४ ॥ 4. Or, just as light, the revealer assumes the forms of the objects revealed by it, so, the intellect looks like all things inasmuch as it reveals them. धीरेवार्थस्वरूपा हि पुंसा दृष्टा पुरापि च । न चेत्स्वप्ने कथं पश्येत्स्मरतो वाऽऽकृतिः कुतः ॥ ५ ॥ 5. It was the intellect in the forms of objects of knowledge that was seen before¹ by the seer ; how can he see them in dream or remember their forms if that were not the case ? व्यञ्जकत्वं तदेवास्या रूपाद्याकारदृश्यता । द्रष्टृत्वं च दृशेस्तद्व्याप्तिः स्याद्धिय उद्भवे ॥ ६ ॥ 6. That intellect is seen in the forms of objects of vision etc. is what is meant by saying that it reveals² them. The Self is said to witness the modifications of the intellect as It pervades² them whenever they arise. ¹ In the state of waking and experiencing. ² In assuming the forms of objects the intellect gets changed ; but the Self does not get changed in pervading the modifications of the intellect. It does it by means of Its reflection.

138 A THOUSAND TEACHINGS [CHAP. XIV चिन्मात्रज्योतिषा सर्वाः सर्वदेहेषु बुद्धयः । मया यस्मात्प्रकाश्यन्ते सर्वस्यात्मा ततो ह्यहम् ॥ ७ ॥ 7. I am the Self of all as the intellects of all beings are illumined by Me who am of the nature of the Light of Consciousness only. करणं कर्म कर्ता च क्रिया स्वप्ने फलं च धीः । जाग्रत्येवं यतो दृष्टा द्रष्टा तस्मादतोऽन्यथा ॥ ८ ॥ 8. It is the intellect¹ that becomes the instrument, the object, the agent, actions and their results in dream. It is known to be so in the waking state also.² The Seer³ is, therefore, different from the intellect (and its objects). बुद्ध्यादीनामनात्मत्वं हेयोपादेयरूपतः । हानोपादानकर्तात्मा न त्याज्यो न च गृह्यते ॥ ९ ॥ 9. As they are susceptible of appearance and disappearance the intellect etc. are not the Self. The Self is the cause⁴ of their appearance and disappearance and cannot be made to appear or disappear. सबाह्याभ्यन्तरे शुद्धे प्रज्ञानैकरसे घने । बाह्यमाभ्यन्तरं चान्यत्कथं हेयं प्रकल्प्यते ॥ १० ॥ 10. How can an interior, an exterior or any other thing be attributed to the Self which comprises the ¹ As there are no external objects in that state. See Br. U., 4. 3. 10. ² For the existence of external objects depends on the intellect. Otherwise they might be perceived in deep sleep also when the intellect is not there. ³ The Self. ⁴ The substratum.

7-14] DREAM AND MEMORY 139 interior¹ and exterior,¹ is pure and of the nature of homogeneous Consciousness ? य आत्मा नेतिनेतीति परापोहेन शेषितः । स चेद्ब्रह्मविदात्मेष्टो यतेतातः परं कथम् ॥ ११ ॥ 11. Why should a knower of Brahman make any- more effort if the Self which is left over by negating the non-Self according to the Sruti, 'Not this, not this' is considered to be his Self ? अशनायाद्यतिक्रान्तं ब्रह्मैवास्मि निरन्तरम् । कार्यवान्स्यां कथं चाहं विमृशेदेवमञ्जसा ॥ १२ ॥ 12. One should rightly think thus : I am all-pervad- ing Brahman beyond hunger etc. ; how can I have actions ? पारगस्तु यथा नद्यास्तत्स्थः पारं यियासति । आत्मज्ञश्चेत्तथा कार्यं कर्तुमन्यदिहेच्छति ॥ १३ ॥ 13. A knower of the Self will wish to perform actions if one who has reached the other bank of a river wish to reach that bank while there. आत्मज्ञस्यापि यस्य स्याद्धानोपादानता यदि । न मोक्षार्हः स विज्ञेयो वान्तोऽसौ ब्रह्मणा ध्रुवम् ॥ १४ ॥ 14. A (so-called) knower of the Self having the ideas of acceptance and rejection should be regarded as ¹ See footnote 1, verse 43, Chapter 17 and Mu. U., 2. 1. 2.

140 A THOUSAND TEACHINGS [CHAP. XIV not fit for liberation but must be considered to be cer- tainly rejected by Brahman. सादित्यं हि जगत्प्राणस्तस्मान्नाहर्निशैव वा । प्राणज्ञस्यापि न स्यातां कुतो ब्रह्मविदोऽद्वये ॥ १५ ॥ 15. Even¹ for a knower of Prâna² the world with the sun is Prâna and, therefore, there is no day³ or night³ for him ; how then can they be for a knower⁴ of Brahman in which there is no duality ? न स्मरत्यात्मनो ह्यात्मा विस्मरेद्वाप्यलुप्तचित् । मनोऽपि स्मरतीत्येतज्ज्ञानमज्ञानहेतुजम् ॥ १६ ॥ 16. The Self whose Consciousness never ceases to exist neither remembers⁵ nor forgets Itself. That the mind remembers the Self is also a knowledge caused by Ignorance.⁶ ज्ञातुर्ज्ञेयः परो ह्यात्मा सोऽविद्याकल्पितः स्मृतः । अपोढे विद्यया तस्मिन्न्रज्ज्वां सर्प इवाद्वयः ॥ १७ ॥ 17. If the supreme Self be an object of the know- ledge of the knower, it must be a superimposition due to Ignorance. It is the Self without a second when that superimposition is negated by right knowledge like a snake in a rope. ¹ Though he has not gone beyond all difference. ² Prâna is the being identifying himself with the universe. A meditator on Prâna gets identified with him. ³ So, no duties to be done in particular hours of the day and night. ⁴ Who has gone beyond duality. ⁵ Therefore a man of knowledge is free from the duty of concen- trating his mind. (See footnote 3, previous verse.) ⁶ For the mind is non-conscious and cannot remember anything.