उपदेशसाहस्री (आदि शङ्कराचार्य - गद्य व पद्य भाग)

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.

16-23] IMPOSSIBILITY OF ONE BEING ANOTHER 157 व्यस्तं नाहं समस्तं वा भूतमिन्द्रियमेव वा । ज्ञेयत्वात्करणत्वाच्च ज्ञातान्योऽस्माद्घटादिवत् ॥ २० ॥ 20. I am not any one of the elements separately nor their aggregate; similarly, I am not any one of the senses nor their aggregate; for they are objects (like jars etc.) and instruments (like axes etc.) of knowledge respectively. The knower is different from all these. आत्माग्नेरिन्धना बुद्धिरविद्याकामकर्मभिः । दीपिता प्रज्वलत्येषा द्वारैः श्रोत्रादिभिः सदा ॥ २१ ॥ 21. (Placed¹) like fuel² in the fire of the Self and burning brightly by Ignorance, desire and action the intellect always shines forth through the doors called ears etc. दक्षिणाक्षिप्रधानेषु यदा बुद्धिविचेष्टते । विषयैर्हविषा दीप्ता ह्यात्माग्निः स्थूलभुत्तदा ॥ २२ ॥ 22. The fire of the Self is the experiencer of gross objects (in the waking state) when the intellect, ignited³ by oblations, the objects function among the senses of which the right⁴ eye is the chief. हूयन्ते तु हवींषीति रूपादिग्रहणे स्मरन् । अरागद्वेष आत्माग्नौ जाग्रद्दोषैर्न लिप्यते ॥ २३ ॥ ¹ One gets unattached if one considers the perceptions of objects to be oblations to the fire of the Self. ² Fuel keeps fire burning. The intellect keeps the Self in manifestation. ³ Assuming the forms of. ⁴ For it is well-known that the right part of the body is superior to the left.

158 A THOUSAND TEACHINGS [CHAP. XV 23. One does not get attached to the impurities of the waking state if, at the time of perceiving colours etc., one remembers that oblations are being offered to the fire of the Self¹ and remains free from desire and aversion. मानसे तु गृहे व्यक्तः सोऽविद्याकर्मवासनाम् । पश्यंस्तैजस आत्मोक्तः स्वयंज्योतिः प्रकाशिता ॥ २४ ॥ 24. Manifested in the abode of (the modifications of) the mind (in dream) and witnessing the impressions produced by actions² due to Ignorance the Self is called Taijasa.³ It is then the self-effulgent witness. विषया वासना वापि चोद्यन्ते नैव कर्मभिः । यदा बुद्धौ, तदा ज्ञेयः प्राज्ञ आत्मा ह्यनन्यदृक् ॥ २५ ॥ 25. (In deep sleep) when neither objects nor their impressions are produced in the intellect by actions the Self, cognizant neither of objects nor of their impres- sions, is known to be Prâjna.⁴ मनोबुद्धीन्द्रियाणां या अवस्थाः कर्मचोदिताः । चैतन्येनैव भास्यन्ते रविणेव घटादयः ॥ २६ ॥ 26. The conditions of the mind,⁵ the intellect⁶ and the senses,⁷ produced by actions are illumined by Pure Consciousness like jars and other things by the sun. ¹ Footnote 1, verse 21 above. ² All actions are due to Ignorance. ³ I.e., manifested with regard to objects consisting of impressions only. ⁴ I.e., one of unlimited knowledge. ⁵ I.e., the dream state.—Râmtîrtha. ⁶ I.e. the state of sleep.—Râmtîrtha. ⁷ I.e., the waking state.—Râmtîrtha.

23-30] IMPOSSIBILITY OF ONE BEING ANOTHER 159 तत्रैवंसति बुद्धीर्ज्ञ आत्मभासावभासयन् । कर्ता तासां यदर्थास्ता मूढैरेवाभिधीयते ॥ २७ ॥ 27. As it is so, illumining by Its Light the mental functions¹ existing for It, the Self is regarded by the ignorant only as an agent of those functions. सर्वज्ञोऽप्यत एव स्यात्स्वेन भासावभासयन् । सर्वं, सर्वक्रियाहेतोः सर्वकृत्त्वं तथात्मनः ॥ २८ ॥ 28. Therefore, also illumining everything by Its own Light the Self is considered to be all-knowing. Simi- larly, It is regarded as the Accomplisher of everything as It is the Cause² of all actions. सोपाधिश्चैवमात्मोक्तो, निरुपाख्योऽनुपाधिकः । निष्कलो निर्गुणः शुद्धस्तं मनो वाक् च नाप्नुतः ॥ २९ ॥ चेतनोऽचेतनो वापि कर्ताऽकर्ता गतोऽगतः । बद्धो मुक्तस्तथा चैकोऽनेकः शुद्धोऽन्यथेति वा ॥ ३० ॥ 29, 30. The Self with adjuncts is thus described, (But) It is without adjuncts, indescribable, without parts, without qualities and pure, which the mind and speech do not reach. (For philosophers differ in their concep- tions about the Self. Different conceptions are :) the Self is (1) conscious, (2) non-conscious, (3) an agent, (4) a non-agent, (5) all-pervading, (6) not all-pervading, ¹ Through which pleasure and pain are superimposed on the Self. ² By Its proximity only.

160 A THOUSAND TEACHINGS [CHAP. XV (7) bound, (8) free, (9) one, (10) many, (11) pure, (12) not pure and so on. अप्राप्यैव निवर्तन्ते वाचो धीभिः सहैव तु । निर्गुणत्वात्क्रियाभावाद्विशेषणामभावतः ॥ ३१ ॥ 31. Words with the mind turn back without reaching It as It is without qualities, without actions and without attributes. व्यापकं सर्वतो व्योम मूर्तैः सर्वैर्वियोजितम् । यथा, तद्वदिहात्मानं विद्याच्छुद्धं परं पदम् ॥ ३२ ॥ 32. One should know the Self, comparable to the ether which is all-pervading and free from all objects having forms, to be the pure and supreme Goal¹ in the Vedântas. दृष्टं हित्वा स्मृतिं तस्मिन्सर्वग्रञ्च तमस्त्यजेत् । सर्वदृग्ज्योतिषा युक्तो दिनकृच्छावरं यथा ॥ ३३ ॥ 33. One should give up² the waking state, its im- pressions (i.e., dream) and deep sleep which causes everything to merge in itself. The Self, the witness of them all is then in the nature of Pure Consciousness³ like the sun which has dispelled the darkness of the night. रूपस्मृत्यन्धकारार्थाः प्रत्यया यस्य गोचराः । स एवात्मा समो द्रष्टा सर्वभूतेषु सर्वगः ॥ ३४ ॥ ¹ Brahman. ² I.e., one should give up one's identification with them. ³ Brahman.

31-38] IMPOSSIBILITY OF ONE BEING ANOTHER 161 34. Illumining the modifications which have for their objects waking,¹ dream ¹ and deep sleep ² the all-per- vading Self is the same in all beings and the witness of them all. आत्मबुद्धिमनश्चक्षुर्विषयालोकसंगमात् । विचित्रो जायते बुद्धेः प्रत्ययोऽज्ञानलक्षणः ॥ ३५ ॥ 35. Caused by Ignorance³ the diverse functions of the intellect (called knowledge) come to exist when the body, the intellect, the mind, the eye, objects and light happen to co-exist (with the Self). विविच्यास्मात्स्वमात्मानं विद्याच्छुद्धं परं पदम् । द्रष्टारं सर्वभूतस्थं समं सर्वभयातिगम् ॥ ३६ ॥ समस्तं सर्वगं शान्तं विमलं व्योमवत्स्थितम् । निष्कलं निष्क्रियं सर्वं नित्यं द्वन्द्वैर्विवर्जितम् ॥ ३७ ॥ 36, 37. One should discriminate from these⁴ the Self which is the witness, free from all fear, free from all adjuncts, free from impurity, firm like the ether, without parts and without actions, and know It to be the pure, supreme Brahman, the same in all beings, the all- pervading whole, the all-comprehensive Principle which is eternally free from all duality. सर्वप्रत्ययसाक्षी ज्ञः कथं ज्ञेयो मयेत्युत । विमृश्यैवं विजानीयाज्ज्ञानकर्म न वेति वा ॥ ३८ ॥ ¹ Waking and dream are the objects of the modifications of the mind. ² It is the object of the modification of Ignorance. ³ Superimposed on the Self. ⁴ The body, the intellect, etc. (See the previous verse). 11

162 A THOUSAND TEACHINGS [CHAP. XV 38. One should ascertain whether Pure Conscious- ness, the witness of all the mental modifications is knowable or not (and, if knowable,) whether It is an object of knowledge or not. अदृष्टं द्रष्ट्रविज्ञातं दभ्रमित्यादि शासनात् । नैव ज्ञेयं मयान्यैर्वा परं ब्रह्म कथंचन ॥ ३९ ॥ 39. The supreme Brahman is never capable of being known by me or others according to the teachings of the Srutis, 'unseen seer',¹ 'unknown¹ (knower)' and 'finite'² (if thought to be known), and so on. स्वरूपाव्यवधानाभ्यां ज्ञानालोकस्वभावतः । अन्यज्ञानानपेक्षत्वाज्ज्ञातं चैव सदा मया ॥ ४० ॥ 40. Independent of every other knowledge, of the nature of the Light of Pure Consciousness and not dis- tanced by anything³ Brahman, my own nature is always known⁴ by me. नान्येन ज्योतिषा कार्यं रवेरात्मप्रकाशने । स्वबोधान्नान्यबोधेच्छा बोधस्यात्मप्रकाशने ॥ ४१ ॥ 41. The sun does not require any other light in order to illumine itself; so, Knowledge⁵ does not require any other knowledge except that which is its own nature in order to be known. ¹ Br. U., 3. 7. 23. ² Ke. U., 2. 1. ³ Like the reflection of Itself. See also footnote 1, p. 60. ⁴ Not as an object of knowledge but as a non-object. ⁵ Pure Consciousness.

38-44] IMPOSSIBILITY OF ONE BEING ANOTHER 163 न तस्यैवान्यतोऽपेक्षा स्वरूपं यस्य यद्भवेत् । प्रकाशान्तरदृश्यो न प्रकाशो ह्यस्ति कश्चन ॥ ४२ ॥ 42. Just as one light does not depend on another in order to be revealed, so, what is one's own nature does not depend on anything else (i.e., being of the nature of Knowledge the Self does not require another know- ledge in order to be known). व्यक्तिः स्यादप्रकाशस्य प्रकाशात्मसमागमात् । प्रकाशस्त्वर्ककार्यः स्यादिति मिथ्या वचो ह्यतः ॥ ४३ ॥ 43.¹ A thing naturally lacking² luminosity gets re- vealed (i.e., has only its surrounding darkness removed) when in contact with something which by nature is luminous. The saying, therefore, that luminosity is an effect produced (on other things) by the sun is false. यतोऽभूत्वा भवेद्यच्च तस्य तत्कार्यमिष्यते । स्वरूपत्वादभूत्वा न प्रकाशो जायते रखेः ॥ ४४ ॥ 44. Something³ non-existent⁴ coming into existence⁵ from something⁶ else is called its effect. But light⁷ which is the sun's own nature does not come into existence from previous non-existence. ¹ This half verse is an answer to the objection that Pure Consci- ousness, though not capable of being known by another Conscious- ness, knows Itself like the sun which, though not revealed by other lights, reveals itself. ² For a thing naturally luminous is not made luminous by any- thing else or by itself. So the Self which is of the nature of Know- ledge cannot be known by another knowledge or by Itself. ³ E.g., a jar. ⁴ Not manifested before. ⁵ Manifestation. ⁶ E.g., earth. ⁷ Light seems to be in jars etc.

164 [PAGE NO] A THOUSAND TEACHINGS [CHAP. XV सत्तामात्रे प्रकाशस्य कर्तादित्यादिरिष्यते । घटादिव्यक्तितो यद्वत्तद्वद्बोधात्मनीष्यताम् ॥ ४५ ॥ 45. Just as when jars and other things get revealed the sun and other luminous bodies are called the agents of revealing those things on account of their proximate existence only (but are not really the agents) ; so, the Self, Pure Consciousness only is called a knower (on account of Its existence proximate to things known but is not really an agent). बिलात्सर्पस्य निर्याणे सूर्यो यद्वत्प्रकाशकः । प्रयत्नेन विना तद्वज्ज्ञाताऽऽत्मा बोधरूपतः ॥ ४६ ॥ 46. Just as the sun, though devoid of effort on its part, is called the revealer of a snake coming out of its hole, so, the Self, though of the nature of Pure Con- ciousness only, is called a knower (without agency on Its part). दग्धैत्रमुष्णः सत्तायां तद्वद्बोद्धाऽत्मनीष्यताम् । सत्येव यद्युपाधौ तु ज्ञाते सर्प ऽवोत्थिते ॥ ४७ ॥ 47. Just as fire which is naturally hot is called a burner on account of its existence (proximate to things burnt), so, the Self is a knower (on account of Its existence proximate to objects¹ of knowledge) when adjuncts are known² like the snake coming out of its hole. ¹ Superimposed on the Self. [TAB] ²Illumined.

45-51] IMPOSSIBILITY OF ONE BEING ANOTHER 165 ज्ञाताऽयत्नोऽपि तद्वज्ज्ञः कर्ता भ्रामकवद्भवेत् । स्वरूपेण स्वयं नात्मा ज्ञेयोऽज्ञेयोऽथवा ततः ॥ ४८ ॥ विदिताविदिताभ्यां तदन्यदेवेति शासनात् । बन्धमोक्षादयो भावास्तद्वद्वात्मनि कल्पिताः ॥ ४९ ॥ 48, 49. Just as the Self, though devoid of effort, is called a knower, so, It is called an agent, (though devoid of effort,) like the loadstone. In Its own nature, therefore, It is neither capable of being known¹ nor unknown² as it is taught (in the Sruti²) that the Self is different from both the known and the unknown. The ideas such as, bondage, liberation, etc. are likewise³ superimposed on the Self. नाहोरात्रे यथा सूर्ये प्रभारूपाविशेषतः । बोधरूपाविशेषान्न बोधाबोधौ तथात्मनि ॥ ५० ॥ 50. Just as there is no day or night in the sun as it is of the nature of light only, so, there is no knowledge⁴ or ignorance⁵ in the Self which is of the nature of Pure Consciousness only. यथोक्तं ब्रह्म यो वेद हानोपादानवर्जितम् । यथोक्तेन विधानेन स सत्यं नैव जायते ॥ ५१ ॥ . ¹ See verses 39 and 40 above. In the proximity of agents etc. the Self is called an agent and as It is actionless It is called a non-agent. ² Ke. U., 1. 4. ³ Like agency and knowingness. See verses 45, 47 and 48 above. ⁴ Therefore no liberation. ⁵ Therefore no bondage.

166 A THOUSAND TEACHINGS [CHAP. XV 51. Knowing Brahman, described as having no con- nection with acceptance¹ or rejection¹ according to the method² delineated, one is certainly never born again. जन्ममृत्युप्रवाहेषु पतितो नैव शक्नुयात् । इत उद्धर्तुमात्मानं ज्ञानादन्येन केनचित् ॥ ५२ ॥ 52. One who has fallen into the stream of births and deaths cannot save oneself by anything else except Knowledge. भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः । क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्ट इति श्रुतेः ॥ ५३ ॥ 53. The Sruti³ says that the knots⁴ of the heart are torn asunder, all doubts disappear and one's actions come to an end when the Self is seen. ममाहमित्येतदपोह्य सर्वतो विमुक्तदेहं पदमम्बरोपमम् । सुदृष्टशास्त्रानुमितिभ्य ईरितं विमुच्यतेऽस्मिन्यदि निश्चितो नरः ॥ 54. A man gets liberated if, after discarding in all respects the ideas of 'me' and 'mine' he gets perfect conviction in the etherlike goal⁵, which is devoid of (the gross and the subtle) bodies and described here accord- ing to right inference⁶ and the scriptures⁶ well-studied. ¹ Knowing that the Self is neither accepted nor rejected and that It does not accept or reject anything. ² For a clear understanding of the terms 'the Self' and 'Brahman'. See also verse 96, Chapter 18. ³ Mu. U., 2. 2. 8. ⁴ The mutual superimposition of the Self and the non-Self. ⁵ Self-Brahman. ⁶ And therefore there is no possibility of there being any error here.

पार्थिवप्रकरणम् ॥ १६ ॥ CHAPTER XVI "CONSISTING OF EARTH" ¹ पार्थिवः कठिनो धातुर्द्रवो देहे स्मृतोऽम्मयः । पक्तिचेष्टावकाशाः स्युर्वह्निवाय्वम्बरोद्भवाः ॥ १ ॥

1. The hard material in the body is known to be a transformation of earth; the liquid part consists of water; and heat, vibration and empty space ² in the body are due to fire, air and ether respectively. घ्राणादीनि तदर्थाश्च पृथिव्यादिगुणाः क्रमात् । रूपालोकवदिष्टं हि सजातीयार्थमिन्द्रियम् ॥ २ ॥
2. Smell etc., (i.e., the senses) and their objects are produced from earth etc. respectively as the senses have for their objects things of their own kind e.g., colour and light (the latter being of the same nature as the former, its object). ¹ The name is after the first word of this chapter in the text. ² I.e., the channels through which food, drink, and the mind move in the body.

168 A THOUSAND TEACHINGS [CHAP. XVI बुद्धयर्थान्याहुरेतानि वाक्पाण्यादीनि कर्मणे । तद्विकल्पार्थमन्तस्थं मन एकादशं भवेत् ॥ ३ ॥ 3. These¹ are called the organs of knowledge ; the larynx and the hand etc. are called the organs of action ; and the mind, the eleventh which is within the body is for the purpose of knowing different objects one after another (as they tend to present themselves at the same time). निश्चयार्था भवेद्बुद्धिस्तां सर्वार्थानुभाविनीम् । ज्ञाताऽऽत्मोक्तः स्वरूपेण ज्योतिषा व्यञ्जयन्सदा ॥ ४ ॥ 4. The intellect is for determining objects. Always illuminating the all-pervasive² intellect by Its light,³ Its own nature the Self is called the Knower. [The purport of the above four verses is that the Self is different from the body, the senses, the mind and the intellect.] व्यञ्जकस्तु यथाऽऽलोको व्यङ्ग्यस्याकारतां गतः । व्यतिकीर्णोऽप्यसंकीर्णस्तद्वज्ज्ञः प्रत्ययैः सदा ॥ ५ ॥ 5. Just as light assumes the forms of objects reveal- ed by it but is really different from, though (apparently) mixed up with, them, so, the Self is different from the mental modifications (whose forms It assumes⁴ while revealing them). ¹ Smell etc. See the previous verse. ² Pervading objects one after another. ³ Consciousness. ⁴ Through Its reflection.

3-9] " CONSISTING OF EARTH " 169 स्थितो दीपो यथायत्नः प्राप्तं सर्वं प्रकाशयेत् । शब्दाद्याकारबुद्धींज्ञः प्राप्तास्तद्वत्प्रपश्यति ॥ ६ ॥ 6. The Self illumines the intellect in the forms of sound etc. present before It like a stationary lamp devoid of any effort and illuminating everything within its reach. शरीरेन्द्रियसंधात आत्मत्वेन गतां धियम् । नित्यात्मज्योतिषा दीप्तां विशिषन्ति सुखादयः ॥ ७ ॥ 7. Pleasure etc. qualify the intellect identifying itself with the combination of the body and the senses and getting illumined by the eternal Light of the Self. शिरोदुःखादिनात्मानं दुःख्यस्मीति हि पश्यति । द्रष्टान्यो दुःखिनो दृश्याद्द्रष्टृत्वाच्च न दुःख्यसौ ॥ ८ ॥ 8. For one considers oneself to be distressed by pain in the head etc. The Seer is different from the seen¹ which feels pain. The Self is free from pain as It is the Seer (of the pain). दुःखी स्याद्दुःख्यहंमानाद्दुःखिनो दर्शनान्न वा । संहतेऽङ्गादिभिर्द्रष्टा दुःखी दुःखस्य नैव सः ॥ ९ ॥ 9. One becomes unhappy when one identifies one- self with something¹ which has assumed the form of unhappiness but not by merely seeing it. The Witness² of the pain in the body which is a combination of the limbs etc. does not feel pain. ¹ The intellect. ² The Self.

170 A THOUSAND TEACHINGS [CHAP. XVI चक्षुर्वत्कर्मकर्तृत्वं स्याच्चेन्नानेकमेव तत् । संहतं च, ततो नात्मा द्रष्टृत्वात्कर्मतां व्रजेत् ॥ १० ॥ 10. May it not be that the Self is both object and subject like the eye?¹ No; the eye consists of several parts and is a combination.² But the Self does not become an object as It is the Seer.³ ज्ञानयत्नाद्यनेकत्वमात्मनोऽपि मतं यदि । नैकज्ञानगुणत्वात्तु ज्योतिर्वत्तस्य कर्मता ॥ ११ ॥ 11. One may argue that the Self also has many qualities such as, knowledge, effort and so on (and, therefore, like the eye It may be both subject⁴ and object⁴). (No, it is not so ;) It can never be an object because, like light, It has only one quality viz., Know- ledge.⁵ ज्योतिषो द्योतकत्वेऽपि यद्वन्नात्मप्रकाशनम् । भेदेऽप्येवं समत्वाज्ज्ञ आत्मानं नैव पश्यति ॥ १२ ॥ 12. Just as light, though an illuminator, does not illumine itself, so, even assuming⁶ that there is a ¹ The eye becomes an object when seen in a mirror and a subject when it is in its own place. So, identified with other things the Self is an object, otherwise It is a subject.—The objector. ² And, therefore, it may be both Subject and object as suggested by the objector. ³ Pure Consciousness. It can never become an object. For an object is always the non-Self. ⁴ The objector means that the Self possessed of the qualities of effort, desire, etc. may be a subject with certain qualities and an object with others. ⁵ Br. U., 2. 4. 12. ⁶ Even according to the assumption, therefore, one conscious part cannot make the other conscious part its object; nor can we imagine that there may be a non-conscious part in consciousness.

10-15] “ CONSISTING OF EARTH ” 171 dividing line (dividing It into two categories viz., subject and object) in the Self, It cannot illumine Itself. For It is of a homogeneous conscious nature. यद्धर्मा यः पदार्थो न तस्यैवेयात्स कर्मताम् । न ह्यात्मानं दहत्यग्निस्तथा नैव प्रकाशयेत् ॥ १३ ॥ 13. Nothing¹ can be an object of its own quality. For fire does not burn or illumine itself. एतेनैवात्मनात्मनो ग्रहो बुद्धेर्निराकृतः । अंशोऽप्येवं समत्वाद्धि निर्भेदत्वान्न युज्यते ॥ १४ ॥ 14. The doctrine of the Buddhist that the intellect² is perceived by itself is refuted by this. Similarly,³ the assumption of parts in the Self is also unreasonable. For It is of a homogeneous nature without having a dividing line in It. शून्यतापि न युक्ता वै बुद्धेग्गन्येन दृश्यता । युक्ताऽतो घटवत्तस्याः प्राक्सिद्धेश्च विकल्पतः ॥ १५ ॥ 15. The doctrine of the void (Nihilism) is⁴ also not reasonable as it must be accepted that the intellect is witnessed like a jar by another i.e., the Self. For the ¹ The Self is, therefore, not the object of knowledge which is supposed by some to be a quality of the Self. ² There is no Self other than the intellect according to the Buddhists. ³ Like the assumption that the Self is both subject and object. See verses 10—13 and footnotes. ⁴ Like the doctrine that the intellect is the Self.

172 A THOUSAND TEACHINGS [CHAP. XVI Self exists before ¹ the intellect comes ² into (apparent) existence. अविकल्पं तदस्त्येव यत्पूर्वं स्याद्विकल्पतः । विकल्पोत्पत्तिहेतुत्वाद्यस्यैव तु कारणम् ॥ १६ ॥ 16. (Whatever ³ is pervaded by anything ⁴ is an effect of that thing, the cause.) Itself uncaused the cause ⁵ producing effects (such as, the intellect ⁶ etc.) must, therefore have an existence invariably anterior to that of the effect. अज्ञानं कल्पनामूलं संसारस्य नियामकम् । हित्वात्मानं परं ब्रह्म विद्यान्मुक्तं सदाभयम् ॥ १७ ॥ 17. Discarding Ignorance,⁷ the root of all superim- position and the controller of transmigratory existence, one should know the Self to be the Supreme Brahman which is always free and devoid of fear. जाग्रत्स्वप्नौ तयोर्बीजं सुषुप्ताख्यं तमोमयम् । अन्योन्यस्मिन्नसत्त्वाच्च नास्तीत्येतत्त्रयं त्यजेत् ॥ १८ ॥ 18. (Transmigratory existence consists of) waking and dream. Their root is deep sleep consisting of Ignor- ance. No one of these three states has a real existence because each goes out of existence when another ¹ E.g., in deep sleep. ² In waking and dream. ³ E.g., an earthen jar. ⁴ E.g., earth. ⁵ The Self. ⁶ Pervaded by (the reflection of) Existence, the Self. The Self must, therefore, have an existence anterior to that of everything. Hence nihilism cannot be accepted. ⁷ Superimposed and therefore unreal.