उपदेशसाहस्री (आदि शङ्कराचार्य - गद्य व पद्य भाग)

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.

15-21] DREAM AND MEMORY 141 कर्तृकर्मफलाभावात्सबाह्याभ्यन्तरं ह्यजम् । ममाहं वेत्ति यो भावस्तस्मिन्कस्य कुतो भवेत् ॥ १८ ॥ 18. Who (and for what reason) will attribute the ideas of ‘me’ and ‘mine’ to the Self as It is unborn and comprises the interior¹ and exterior on account of the fact that the agent, actions and their results do not exist ? आत्मा ह्यात्मीय इत्येष भावोऽविद्याप्रकल्पितः । आत्मैकत्वे ह्यसौ नास्ति बीजाभावे कुतः फलम् ॥ १९ ॥ 19. For the ideas ‘me’ and ‘mine’ are superimposed (on the Self) due to Ignorance. They do not exist when the Self is known to be one only. How can there be an effect without a cause ? द्रष्टृ श्रोतृ तथा मन्तृ विज्ञात्रेव तदक्षरम् । द्रष्ट्रान्यन्न तद्यस्मात्तस्माद्द्रष्टाऽहमक्षरम् ॥ २० ॥ 20. It is (the individual Self known to be) the seer, the hearer, the thinker and the knower that is (Brahman), the imperishable One. As the individual Self is not different from It, I, the seer, am the imperishable Principle. स्थावरं जङ्गमं चैव द्रष्टृत्वादिक्रियायुतम् । सर्वमक्षरमेवातः सर्वस्यात्माक्षरं त्वहम् ॥ २१ ॥ 21. As all beings, moving and non-moving, are endowed with actions such as, seeing etc. they are ¹ Footnote 2, verse 43, Chap. 17 and also see Mu. U., 2. 1. 2,

142 A THOUSAND TEACHINGS [CHAP. XIV (Brahman), the imperishable One. Therefore I am the Self of all, the indestructible One. अकार्यशेषमात्मानमक्रियात्मक्रियाफलम् । निर्ममं निरहंकारं यः पश्यति स पश्यति ॥ २२ ॥ 22. He has the truest knowledge who looks upon the Self as a non-agent having no connection with actions and their results and regards It as free from the ideas of 'me' and 'mine'. ममाहंकारयत्नेच्छाः शून्या एव स्वभावतः । आत्मनीति यदि ज्ञातमाध्वं स्वस्थाः किमीहितैः ॥ २३ ॥ 23. Be in peace. What is the use of efforts if the Self has been known to be naturally free from the ideas 'me' and 'mine' and from efforts and desires ? योऽहंकर्तारमात्मानं तथा वेत्तारमेव च । वेत्ति नात्मज्ञ एवासौ योऽन्यथाज्ञः स आत्मवित् ॥ २४ ॥ 24. One who looks upon the Self as an agent of actions and a knower of objects is not a knower of the Self. One who knows It otherwise ¹ is a real knower of It. यथान्यत्वेऽपि तादात्म्यं देहादिष्वात्मनो मतम् । तथाऽकर्तुरविज्ञानात्फलकर्मात्मतात्मनः ॥ २५ ॥ 25. Just as the Self is identified with the body etc., though different from them, so, It is looked upon as the agent of actions and the experiencer of their results ¹ As a non-agent and non-experiencer.

22-28] DREAM AND MEMORY 143 owing to the fact that It is not¹ known to be a non- agent. दृष्टिः श्रुतिर्मतिर्ज्ञातिः स्वप्ने दृष्टा जनैः सदा । तासामात्मस्वरूपत्वादतः प्रत्यक्षतात्मनः ॥ २६ ॥ 26. Seeing,² hearing, thinking and knowing are always experienced by people in dream. Moreover, as they are essentially the Self It is directly Known. [The meaning is this : The mind merges in the Self as Primeval Ignorance during deep sleep but the Self then, as always, exists in its nature of Pure Conscious- ness. Therefore it is clear that the Self is different from the mind and exists as the witness of this pheno- menon ; that is what is meant by saying in the verse that the Self is directly known.] परलोकभयं यस्य नास्ति मृत्युभयं तथा । तस्यात्मज्ञस्य शोच्याः स्युः सब्रह्मेन्द्रा अपीश्वराः ॥ २७ ॥ 27. Even powerful beings including Brahmâ³ and Indra⁴ are objects of pity to that knower of the Self who has no fear about the next world nor is afraid of death. ईश्वरत्वेन किं तस्य ब्रह्मेन्द्रत्वेन वा पुनः । तृष्णा चेत्सर्वतश्छिन्ना सर्वदैन्योद्भवाऽशुभा ॥ २८ ॥ ¹ I. e., The Self is not discriminated from the subtle body. ² These are mental modifications through the instrumentality of various organs. As the mind with these modifications is witnessed by the Self in dream It must be different from them. ³ See footnote 3, verse 4, Chapter 9 of this book. ⁴ The king of gods in heaven.

144 A THOUSAND TEACHINGS [CHAP. XIV 28. What is the use of his becoming a powerful one or becoming Brahmâ or Indra if all inauspicious desires, the cause of misery, are entirely uprooted ? अहमित्यात्मधीर्या च ममेत्यात्मीयधीरपि । अर्थशून्ये यदा यस्य स आत्मज्ञो भवेत्तदा ॥ २९ ॥ 29. He is a Knower of the Self to whom the ideas ‘me’ and ‘mine’ have become quite meaningless.¹ बुद्ध्यादौ सत्युपाधौ च तथासत्यविशेषता । यस्य चेदात्मनो ज्ञाता तस्य कार्यं कथं भवेत् ॥ ३० ॥ 30. How can there be any action in one who finds no difference in the Self both when ² the intellect etc., Its adjuncts exist and when ³ they do not ? प्रसन्ने विमले व्योम्नि प्रज्ञानैकरसेऽद्वये । उत्पन्नात्मधियो ब्रूत किमन्यत्कार्यमिष्यते ॥ ३१ ॥ 31. Say what action might be desired to be done by one who has known himself to be without a second, who is of the nature of homogeneous consciousness and who is devoid of impurities, both natural and adventitious, like the ether. आत्मानं सर्वभूतस्थममित्रं चात्मनोऽपि यः । पश्यन्निच्छत्यसौ नूनं शीतीकर्तुं विभावसुम् ॥ ३२ ॥ 32. He who sees the Self in all beings and at the same time feels that he has enemies desires surely to make fire cold. ¹ I.e., unreal. ² In waking and dream. ³ In deep sleep.

28-36] DREAM AND MEMORY 145 प्रज्ञाप्राणानुकार्यात्मा छायेवाक्षादिगोचरः । ध्यायतीवेति चोक्तो हि शुद्धो मुक्तः स्वतो हि सः ॥ ३३ ॥ 33. The Self which has for Its adjuncts the intellect and the vital force is reflected in the modifications of the intellect and in the senses like the sun reflected in water (for example). The Self is free and pure by nature (even in that condition) as it is said in the Sruti,¹ “ It is at rest as it were.” [The real sun in the sky never moves with the move- ment of the water in which it is reflected though the reflection does so. So, the Self does not change with the changes in the intellect in which It is reflected. The meaning of the Sruti quoted is that the Self, in no condition, has either rest or motion ; It is always pure. Rest and motion are in the intellect.] अप्राणस्यामनस्कस्य तथाऽसंसर्गिणो दृशेः । व्योमवद्व्यापिनो ह्यस्य कथं कार्यं भवेन्मम ॥ ३४ ॥ 34. How can I have actions who am Pure Con- sciousness devoid of the vital force and the mind, un- attached and all-pervading like the ether ? असमाधिं न पश्यामि निर्विकारस्य सर्वदा । ब्रह्मणो मे विशुद्धस्य शोध्यं नान्यद्विपाप्मनः ॥ ३५ ॥ गन्तव्यं च तथा नैव सर्वगस्याचलस्य च । नोर्ध्वं नाधस्तिरो वापि निष्कलस्यागुणत्वतः ॥ ३६ ॥ 35, 36. As I am Brahman, always changeless and pure, I never see the absence of concentration in Me ; . ¹ Br. U., 4. 3. 7. 10

146 A THOUSAND TEACHINGS [CHAP. XIV and free from sin and virtue I find nothing in Me to be purified. As I am without parts, without qualities, with- out motion and all-pervading I do not find, on my part, the action of going or a place ¹ to go to ; nor do I find an upward, a downward, or an oblique direction. चिन्मात्रज्योतिषो नित्यं तमस्तस्मिन्न विद्यते । कथं कार्यं ममैवाद्य नित्यमुक्तस्य शिष्यते ॥ ३७ ॥ 37. How can any action be left for Me who am ever free; for the Self is always of the nature of the Light of Pure Consciousness and hence devoid of Ignorance. अमनस्कस्य का चिन्ता क्रिया वानिन्द्रियस्य का । अप्राणो ह्यमनाः शुभ्र इति सत्यं श्रुतेर्वचः ॥ ३८ ॥ 38. How can there be any thought in one who has no mind, and actions in one who has no senses ? The Sruti ² truly says that the Self is 'pure, devoid of the vital ³ force and the mind'. अकालत्वाददेशत्वाददिक्त्वान्निमित्ततः । आत्मनो नैव कालादेरपेक्षा ध्यायतः सदा ॥ ३९ ॥ 39. Always meditating on the Self one has nothing to do with time ⁴ etc. as the Self is in no ⁵ way connect- ed with time, space, direction and causation. ¹ E. g., the sphere of Brahmâ where the knowers of the qualified Brahman go at the end of their earthly career. ² Mu. U., 2. 1. 2. ³ including the senses. ⁴ The proper time, place, etc. are, on the other hand, necessary for Vedic actions. ⁵ See Br. Su., 4. 1. 11.

37-42] DREAM AND MEMORY 147 यस्मिन्देवाश्च वेदाश्च पवित्रं कृत्स्नमेकताम् । व्रजेत्तन्मानसं तीर्थं यस्मिन्स्नात्वाऽमृतो भवेत् ॥ ४० ॥ 40. The mind¹ is the place of pilgrimage² where the devas,³ the _Vedas_⁴ and all other purifying agencies⁵ become one.⁶ A bath⁷ in that place of pilgrimage makes one immortal. न चास्ति शब्दादिरनन्यवेदनः परस्परेणापि न चैव दृश्यते । परेण दृश्यास्तु यथा रसाद्यस्तथैव दृश्यत्वत एव दैहिकाः ॥ ४१ ॥ 41. (Non-conscious objects of Knowledge like) sound etc.⁸ cannot illumine themselves nor one another. Therefore taste etc.⁸ are illumined by one⁹ other than themselves. They pertain to the body as they are objects of knowledge. अहंममेत्येषणयत्नविक्रियासुखादयस्तद्वदिह प्रदृश्यतः । दृश्यत्वयोगाच्च परस्परेण ते न दृश्यतां यान्ति ततः परो भवान् ॥ 42. The objects of knowledge, the ego and other changes described as 'mine', such as, desires, efforts, pleasure etc. cannot, similarly,¹⁰ illumine themselves. They cannot illumine one another for the same reason.¹¹ You, the Self, are, therefore, different from them. ¹ The consciousness 'I am Brahman'. ² Because it makes a man free from Ignorance, the root of all sins and virtues. ³ The presid- ing deities of places of pilgrimage. ⁴ The study etc. of the Vedas. ⁵ The uttering of sacred names etc. ⁶ Because of the appearance of the all-pervading Brahman in the mind. ⁷ Merging in Brahman, just as a man merges into water while bathing. ⁸ Sound, touch, sight, taste and smell. ⁹ The Self. ¹⁰ Like sound, touch, etc.; see the above verse. ¹¹ As they are objects of knowledge.

148 A THOUSAND TEACHINGS [CHAP. XIV अहंक्रियाद्या हि समस्तविक्रिया सकर्तृका कर्मफलेन संहता । चितिस्वरूपेण समन्ततोऽर्कवत्प्रकाशयमानाऽसिततात्मनो ह्यतः ॥ 43. All the change such as, egoism etc. have an agent and are connected with the results of actions. They are illumined completely by Pure Consciousness like the sun. The Self, therefore, is free from bondage. दृशिस्वरूपेण हि सर्वदेहिनां वियद्यथा व्याप्य मनांस्यवस्थितः । अतो न तस्मादपरोऽस्ति वेदिता परोऽपि तस्मादत एक ईश्वरः ॥ 44. As the minds of all embodied beings are per- vaded by the Self as Consciousness which is Its nature like the ether ¹ there is neither a lower ² nor a higher ³ knower other than Itself. So, there is one non-dual universal Self ⁴ only. शरीरबुद्ध्योर्यदि चान्यदृश्यता निरात्मवादाः सुनिराकृता मया । परश्च शुद्धो ह्यविशुद्धिकर्मतः सुनिर्मलः सर्वगतोऽसितोऽद्वयः ॥ 45. The doctrine ⁵ that there is no Self has been well refuted by me as the gross and the subtle bodies are illumined by one ⁶ different from them. It ⁶ is un- alloyed with actions ⁷ that cause impurity and beyond them. It is very pure, all-pervading, free from bondage and without a second. घटादिरूपं यदि तेन गृह्यते मनः प्रवृत्तं बहुधा स्ववृत्तिभिः । अशुद्धयचिद्रूपविकारदोषता मतेर्यथा वारयितुं न पार्यते ॥ ४६ ॥ ¹ Which pervades jars etc. ² The individual Self. ³ Iswara the creator, preserver and the destroyer of the universe. ⁴ Pure Con- sciousness. ⁵ It stands for the doctrines that the Self is a void, that It is momentary and so on. ⁶ The Self. ⁷ I.e., sin and virtue.