उपदेशसाहस्री (आदि शङ्कराचार्य - गद्य व पद्य भाग)

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.

43-48] DREAM AND MEMORY 149 46. If, according to you, the mind which assumes various forms like those of jars and other things through its modifications be not illumined (by the Self) the defects in It, in the forms of impurity, non-consciousness and change, cannot be prevented like those in the mind. [If one does not accept that the Self is the witness of the mind and, therefore, unattached to it it is inevitable that the defects of the mind will tarnish the Self. Liberation becomes impossible in that case.] यथा विशुद्धं गगनं निरन्तरं न सज्जते नापि च लिप्यते तथा । समस्तभूतेषु सदैव तेष्वयं समः सदात्मा ह्यजरोऽमरोभयः ॥४७॥ 47. Just as the pure and limitless ether does not get attached nor tainted, so, the Self is always the same in all beings and free from old age, death and fear. अमूर्तमूर्तानि च कर्मवासना दृशिस्वरूपस्य बहिः प्रकल्पिताः । अविद्यया ह्यात्मनि मूढदृष्टिभिरपोह्य नेतीत्यवशेषितो दृशिः ॥४८॥ 48. The elements¹ with and without forms and the seat² of desires, superimposed through delusion by ignorant people on the Self, are thrown³ out of It which consists of Consciousness only on the authority of the Vedic evidence, ‘Not this, not this’. The Self alone is then left over. [In this verse the whole of the gross and the subtle universes are negated from the Self.] ¹ The gross body consisting of the five elements. See Br. U., 2. 3. 1—4. ² The subtle body. See Br. U., 2. 3. 5. 6. ³ I.e., negated from It.

150 A THOUSAND TEACHINGS [CHAP. XIV प्रबोधरूपं मनसोऽर्थयोगजं स्मृतौ च सुप्तस्य च दृश्यतोऽर्थवत् । तथैव देहप्रतिमानतः पृथग्दृशेः शरीरं च मनश्च दृश्यतः ॥ ४९ ॥ 49. The impressions arising on account of the contact of the mind with the objects known in the waking state are perceived like objects ¹ in memory and dream. So the body, the mind and their impressions ² are different from the Self as they are objects of perception.³ स्वभावशुद्धे गगने घनादिके मलेऽपयाते सति चाविशेषता । यथाच, तद्वच्छ्रुतिवारितद्वये सदाऽविशेषो गगनोपमे दृशौ ॥५०॥ 50. Just as impurities like clouds etc. do not produce any alteration in the naturally pure ether by their ap- pearance or disappearance; so, there is never any alteration in the ether-like Consciousness free from duality negated by the Sruti. ¹ I.e. like those in the waking state. ² Br. U., 2. 3. 6. ³ The meaning is this : as they are objects of perception the body etc. are unreal like dream objects.

नान्यदन्यत्प्रकरणम् ॥ १५ ॥ CHAPTER XV IMPOSSIBILITY OF ONE BEING ANOTHER नान्यदन्यद्भवद्यस्मान्नान्यत्किंचिद्विचिन्तयेत् । अन्यस्यान्यत्वभावे हि नाशस्तस्य ध्रुवो भवेत् ॥ १ ॥

1. As one cannot become another one should not consider Brahman to be different from oneself. For if one becomes another one is sure to be destroyed. [The idea is this : The individual Self, if considered to be really different from Brahman, cannot become Brahman as long as it exists ; and if it were destroyed who would then become Brahman ? Therefore one should know that one is not different from It and It is not different from one.] स्मरतो दृश्यते दृष्टं पटे चित्रमिवार्पितम् । यत्र येन च तौ ज्ञेयौ सत्त्वक्षेत्रज्ञसंज्ञकौ ॥ २ ॥
2. Things seen (in the waking state) are seen like a picture painted on a canvas when one remembers them. Those by and in which they are so seen are (respectively) known to be the individual Self and the intellect.

152 A THOUSAND TEACHINGS [CHAP. XV फलान्तं चानुभूतं यद्युतं कत्रादिकारकैः । स्मर्यमाणं हि कर्मस्थं पूर्व कर्मेव तच्चितः ॥ ३ ॥ 3. What is perceived to be connected with kârakas¹ and entailing results² is (found to be) in the (category of) objects when it is remembered. The seat,³ therefore, (in which it was perceived before) was an object⁴ of Consciousness. द्रष्टुश्चान्यद्भवेद्दृश्यं दृश्यत्वाद्वटवत्सदा । दृश्याद्द्रष्टाऽसजातीयो न धीवत्साक्षितान्यथा ॥ ४ ॥ 4. The seen (e. g., the intellect) is always different from the seer as it is an object of knowledge like a jar. The seer is of a nature different from that of the seen. Otherwise the seer would be devoid of the nature of being the witness like the intellect. स्वात्मबुद्धिमपेक्ष्यासौ विधीनां स्यात्प्रयोजकः । जात्यादिः शववत्तेन तद्भानानात्मतान्यथा ॥ ५ ॥ 5. When they are considered to be one's own, caste etc. become the cause of injunctions like a dead⁵ body. They do not, therefore, belong to the Self.⁶ The Self would otherwise⁷ become the non-Self. ¹ (In grammar) the relation subsisting between a noun and a verb in a sentence (or between a noun and other words governing it). ² Pleasure and pain. ³ The intellect. ⁴ See verse 1, Chapter 14. ⁵ A dead body thought to be one's father or mother becomes the cause of being cremated by sons and others. ⁶ Like the dead body which is no longer a father or a mother. ⁷ If caste etc., were regarded as belonging to the Self.

3-9] IMPOSSIBILITY OF ONE BEING ANOTHER 153 न प्रियाप्रिय इत्युक्तेर्नादेहत्वं क्रियाफलम् । देहयोगः क्रियाहेतुस्तस्माद्विद्वान्क्रियास्त्यजेत् ॥ ६ ॥ 6. As it is said (in the Sruti,¹) 'pleasure and pain (do not touch one who is bodiless²)', Bodilessness³ is not the result of actions. The cause⁴ of our connection with a body is action. Therefore an aspirant after knowledge should renounce actions. कर्मस्वात्मा स्वतन्त्रश्चेन्निवृत्तौ च तथेष्यताम् । अदेहत्वे फलेऽकार्ये ज्ञाते कुर्यात्कथं क्रियाः ॥ ७ ॥ 7. If the Self is considered to be independent with regard to the performance of actions, It must be so with regard to their renunciation also. Why should, there- fore, one perform actions when the result⁵ is known to be Bodilessness⁵ which cannot be produced by actions ? जात्यादीन्संपरित्यज्य निमित्तं कर्मणां बुधः । कर्महेतुविरुद्धं यत्स्वरूपं शास्त्रतः स्मरेत् ॥ ८ ॥ 8. After giving up caste etc. which are the causes of duties a wise man should (constantly) remember from the scriptures his own real nature which⁶ is in- compatible with causes⁷ of duties. आत्मैकः सर्वभूतेषु तानि तस्मिंश्च खे यथा । पर्यगाद्व्योमवत्सर्वं शुक्रं दीप्तिमदिष्यते ॥ ९ ॥ ¹ Chh. U., 8. 12. 1. ² I.e., liberated even in life. ³ Liberation. ⁴ See verse 3, Chap. 1, Part II. ⁵ Liberation. ⁶ When known. ⁷ Caste etc., due to ignorance of the Self.

154 A THOUSAND TEACHINGS [CHAP. XV 9. The one and the same Self is in all beings and they are in It just as all beings are in the ether. As by the ether, everything is pervaded by the Self which is considered to be pure and consisting of the Light of Pure Consciousness. व्रणस्नाव्योरभावेन स्थूलं देहं निवारयेत् । शुद्धापापतयालेपं लिङ्गं चाकायमित्युत ॥ १० ॥ 10. By negating wounds and sinews the Sruti¹ negates the gross body (from the Self). Being pure and free from sin and virtue the Self is free (from all the impressions of pain and pleasure). The Sruti¹ again discards the subtle body by calling the Self bodiless. वासुदेवो यथाश्वत्थे स्वदेहे चाब्रवीत्समम् । तद्वद्वेत्ति य आत्मानं समं स ब्रह्मवित्तमः ॥ ११ ॥ 11. One Knowing the Self to be the same (every- where) like Vâsudeva² who speaks of the same Self residing in a pipal³ tree and in his own body is the best of the knowers of Brahman. यथा ह्यन्यशरीरेषु ममाहन्ता न चेष्यते । अस्मिंश्चापि तथा देहे धीसाक्षित्वाविशेषतः ॥ १२ ॥ 12. Just as the ideas of 'me' and 'mine' are not thought to exist in other bodies, so, also they do not exist in one's own. For the Self is the common witness of all intellects. ¹ Îsh. U., 8. ² Sri Krishna. ³ Bh. Gîtâ, 10. 26.

9-16] IMPOSSIBILITY OF ONE BEING ANOTHER 155 रूपसंस्कारतुल्याधी रागद्वेषौ भयं च यत् । गृह्यते धीश्रयं तस्माज्ज्ञाता शुद्धोऽभयः सदा ॥ १३ ॥ 13. Desire, aversion and fear have a seat¹ common with that of the impressions of colours. As they have for their seat the intellect the knower, the Self is always pure ² and devoid of fear. यन्मनास्तन्मयोऽन्यत्वे नात्मत्वाप्तौ क्रियात्मनि । आत्मत्वे चानपेक्षत्वात्सापेक्षं हि न तत्स्वयम् ॥ १४ ॥ 14. The meditator assumes the form of the object meditated upon ; for the latter is different from the former ; (but) there can be no such actions³ in the Self for Its establishment in Itself as It is the self and independent of actions. For It would not be the Self if It⁴ depend- ed on actions. खमिवैकरसा ज्ञप्तिरविभक्ताजराऽमला । चक्षुराद्युपधानात्सा विपरीता विभाव्यते ॥ १५ ॥ 15. Pure Consciousness, like the ether,⁵ is of one homogeneous nature, undivided, without old age and without impurity. It is conceived to be of a contrary nature on account of adjuncts such as, the eye etc. दृश्यत्वादहमित्येष नात्मधर्मो घटादिवत् । तथान्ये प्रत्यया ज्ञेया दोषाश्चात्माऽमलो ह्यतः ॥ १६ ॥ ¹ The intellect and not the Self. ² Free from desire and aversion. ³ like meditation etc. ⁴ Liberation which is of the nature of the Self. ⁵ 'Nirnayasàgar' and 'Lotus Library' texts read स्वम् ।

156 A THOUSAND TEACHINGS [CHAP. XV 16. What is called the ego is not the property of the Self as it is an object of perception like jars and other things. So are to be known the other functions and the impurities¹ of the mind. The Self, therefore, is without any impurity. सर्वप्रत्ययसाक्षित्वादविकारी च सर्वगः । विक्रियेत यदि द्रष्टा बुद्ध्यादीवाल्पविद्भवेत् ॥ १७ ॥ 17. The Self is changeless and all-pervading on account of Its being the witness of all the functions of the mind. It would be of limited knowledge like the intellect etc. if It were subject to change.² न दृष्टिर्लुप्यते द्रष्टुश्चक्षुरादेर्यथैव तत् । नहि द्रष्टुरिति ह्युक्तं तस्माद्द्रष्टा सदैकदृक् ॥ १८ ॥ 18. Unlike the knowledge gained through the eye etc. the Knowledge³ of the Knower does not cease to exist. It is said that, 'the Knowledge³ of the Knower does not go out of existence'. The Knower, therefore, is always of the homogeneous nature of Knowledge.³ संघातॊ वास्मि भूतानां करणानां तथैव च । व्यस्तं वान्यतमो वास्मि को वास्मीति विचारयेत् ॥ १९ ॥ 19. One should discriminate thus : Who am I ? Am I a combination of the elements or the senses, or am I any one of them separately ?⁴ ¹ These stand for all the qualities of the mind, good and bad. ² Verses 157, 158, Chap 18. ³ Pure Consciousness. ⁴ Br. U., 4. 3. 23.