उपदेशसाहस्री (आदि शङ्कराचार्य - गद्य व पद्य भाग)

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.

16-22] " CONSISTING OF EARTH " 173 remains in it. One should, therefore, give up ¹ all these three states. आत्मबुद्धिमनश्चक्षुरालोकार्थादिसंगतात् । भ्रान्तिः स्यादात्मधर्मेति क्रियाणां संनिपाततः ॥ १९ ॥ निमीलोन्मीलने स्थाने वायव्ये तेन चक्षुषः । प्रकाशत्वान्मनस्येवं बुद्धौ न स्तः प्रकाशतः ॥ २० ॥ 19, 20. Just as the closing and opening of the eye- lids, connected with the vital force and not with the eye, are mistaken for the properties of the eye which is of the nature of light, and just as motion, not a property of the mind and the intellect, is wrongly attributed to them which are also of the same nature ² ; so, the Self, (though really not an agent,) is mistaken for one because actions arise when the body, the intellect, the mind, the eye, light, objects, etc. coexist with It. संकल्पाध्यवसायौ तु मनोबुद्धयोर्यथा क्रमात् । नेतरेतरधर्मत्वं सर्वं चात्मनि कल्पितम् ॥ २१ ॥ 21. The peculiar characteristic of the mind is reflec- tion and that of the intellect is determination, and not vice versa. Everything is superimposed on the Self. स्थानावच्छेददृष्टिः स्यादिन्द्रियाणां तदात्मनाम् । गता धीस्तां हि पश्यञ्ज्ञो देहमात्र इवेक्ष्यते ॥ २२ ॥ ¹ I.e., one should know that they do not exist in the Self or anywhere else like a snake in a rope-snake when the rope is known. ² For they are instruments of knowledge.

174 A THOUSAND TEACHINGS [CHAP. XVI 22. Organs are (thought to be not all-pervading¹ but) limited by their particular appendages (which are in the body). The intellect gets identified with the organs (and hence with the body). Illumining the in- tellect, therefore, the Self appears to be of the same size as the body.² क्षणिकं हि तदत्यर्थं धर्ममात्रं निरन्तरम् । सादृश्याद्दीपवत्तद्धीस्तच्छान्तिः पुरुषार्थता ॥ २३ ॥ 23. (Objection). Both knowledge and its objects are extremely momentary (i.e., perishable by nature every moment). They are appearances only (without any permanent reality for a substratum) and are con- tinually being produced. Just as a lamp (of the preced- ing moment) appears to be the same (in the succeeding moment) on account of similarity, so, both the objects and the subjects of the preceding and the succeeding moments (wrongly) appear to be identical on account of similarity. The goal of human life is the removal of this idea (of the continuity in knowledge and its objects and the removal of the indiscrimination to which it is due³). स्वाकारान्यावभासं च येषां रूपादि विद्यते । येषां नास्ति ततश्चान्यत्पूर्वासंगतिरुच्यते ॥ २४ ॥ 24. (Reply). According to one school of these philosophers colour etc. (external things) which are objects of knowledge exist. According to another ¹ As they do not function outside the body. ² Jainas hold this view. ³ The verse states the doctrine of the Buddhists.

22-27] " CONSISTING OF EARTH " 175 school¹ external objects other than knowledge do not exist. The unreasonableness of the former school is now going to be described.² बाह्याकारत्वतो ज्ञप्तेः स्मृत्यभावः सदा क्षणात् । क्षणिकत्वाच्च संस्कारं नैवाधत्ते क्वचित्तु धीः ॥ २५ ॥ आधारस्याप्यसत्त्वाच्च तुल्यतानिर्निमित्ततः । स्थाने वा क्षणिकत्वस्य हानं स्यान्न तदिष्यते ॥ २६ ॥ 25, 26. (According to this school) knowledge has to be admitted to be identical³ with external things ; and everything⁴ being momentary and the intellect, the receptacle in which the impressions of memory are to be retained being non-existent⁵ (at the time of receiving the impressions) there will always be the absence of memory. Being momentary, (according to them) the intellect never retains the impressions (of memory). (Again recognition is said to be due to a misconception of similarity but) there is no cause⁶ of similarity (between the preceding and the succeed- ing moments⁷). (If, on the other hand, a witness per- ceiving both the moments be admitted) the doctrine of momentariness is abandoned. But that is not desirable. शान्तेश्चाप्यप्रसिद्धत्वात्साधनोक्तिरनर्थिका । ऐकैकस्मिन्समाप्तत्वाच्छान्तेरन्यानपेक्षता ॥ २७ ॥ ¹ Idealists. ² There is still another School according to which there are neither knowledge nor its objects. They are Nihilists. ³ In that case their doctrine would be the same as that of the Idealists. ⁴ Both subjects and objects. ⁵ Because momentary. ⁶ E.g. parts, qualities etc. Beginning from here the arguments are also against the idealists. ⁷ Phenomena belonging to the moments.

176 A THOUSAND TEACHINGS [CHAP. XVI 27. The teaching of a means to the attainment of the end (viz., the bringing to an end of the idea of continuity in knowledge and its object) becomes useless. For it requires no effort to be accomplished. As all phenomena exist only for a moment¹ the coming to an end of the said continuity does not depend on anything else. अपेक्षा यदि भिन्नेऽपि परसंतान इष्यताम् । सर्वार्थे क्षणिके कस्मिंस्तथाप्यन्यानपेक्षता ॥ २८ ॥ 28. If, (according to you,) the effect depends on the cause though unconnected with it you have to accept dependence on a series² which is quite foreign.³ (If you say) “Though all things, i.e. causes and effects, are momentary some effects depend on some fixed causes,” still nothing can depend on anything else (according to your doctrine of momentariness). तुल्यकालसमुद्भूतावितेरेतरयोगिनौ । योगाच्च संस्कृतो यस्तु सोऽन्यं हीक्षितुमर्हति ॥ २९ ॥ 29. That particular one of two⁴ things existing at the same time and connected with each other is fit to depend on the other owing to whose connection it is benefited.⁵ ¹ The ideas of continuity and indiscrimination also being momentary there is no effort necessary to remove them. ² Each phenomenon continually produced and destroyed every moment and produced again is known to be a series. ³ E. g., in order to be produced, curd may depend on sand instead of milk. ⁴ E.g., a sprout and a cloud. ⁵ Here ends the refutation of those who hold the doctrine of momentariness.

27-33] " CONSISTING OF EARTH " 177 मृषाध्यासस्तु यत्र स्यात्तन्नाशस्तत्र नो मतः । सर्वनाशो भवेद्यस्य मोक्षः कस्य फलं वद ॥ ३० ॥ 30. Our doctrine is that there is false superimposi- tion on the Self and its negation in the same Self. Please¹ tell me who will attain liberation, the result of Knowledge according to you who hold that all (i.e. both the superimposed and the substratum) are annihilated. अस्ति तावत्स्वयं नाम ज्ञानं वात्मान्यदेव वा । भावाभावज्ञतस्तस्य नाभावस्त्वधिगम्यते ॥ ३१ ॥ 31. That oneself exists is undoubted. You may call it Knowledge, Self or whatever² you like. But Its non-existence cannot be admitted as It is the Witness of all things existing and non-existing.³ येनाधिगम्यतेऽभावस्तत्सत्स्यात्तन्न चेद्भवेत् । भावाभावानभिज्ञत्वं लोकस्य स्यान्न चेष्यते ॥ ३२ ॥ 32. That by which the non-existence of things is witnessed must be real. All would be ignorant of the existence and non-existence of things if that were not the case. Therefore yours is a position² which cannot be accepted. सदसत्सदसच्चेति विकल्पःत्प्राग्यदिष्यते । तदद्वैतं समत्वात्तु नित्यं चान्यद्विकल्पितात् ॥ ३३ ॥ 33. That which must be admitted to exist before the deliberation about existence, non-existence or both ¹ Refutation of Nihilism. ² A void. ³ The author’s doctrine, verses 31—44. 12

178 A THOUSAND TEACHINGS [CHAP. XVI is One without a second as there cannot be a cause of diversity (before there is any superimposition on It). It must be eternal and different from what is superimposed. विकल्पोद्भवतोऽसत्त्वं स्वप्नदृश्यवदिष्यताम् । द्वैतस्य प्रागसत्त्वाच्च सदसत्त्वादिकल्पनात् ॥ ३४ ॥ 34. Accept duality as unreal. For it comes to exist by way of superimposition like dream objects and does ¹ not exist before ² the deliberation about its existence, non-existence, etc. वाचारम्भणशास्त्राच्च विकाराणां ह्यभावता । मृत्योः स मृत्युमित्यादेर्मम मायेति च स्मृतेः ॥ ३५ ॥ 35. All the modifications (of the Primeval Cause) are known to be unreal according to the scriptures which say that they have ‘ words ³ only for their support ’ and that ‘ he ⁴ dies again and again ’ and so on. The Smriti also says ‘ My ⁵ Mâyâ (is difficult to be get rid of ’). विशुद्धिश्चात एवास्य विकल्पाच्च विलक्षणः । उपादेयो न हेयोऽत आत्मा नान्यैरकल्पितः ॥ ३६ ॥ 36, The Self is, therefore,⁶ pure and is of a nature contrary to that of what is superimposed. Hence It can neither be accepted nor rejected. It is ⁷ not superim- posed on anything else. ¹ There is no evidence that duality exists when unknown. See Pra. U., 4. 7. 8. ² E.g., in deep Sleep. ³ Chh. U., 6. 1. 4—6. ⁴ Br. U., 4. 4. 19. ⁵ Bh. Gîtâ, 7. 14. ⁶ As all duality is unreal. ⁷ Because It is the ultimate substratum of all superimposition.

34-41] " CONSISTING OF EARTH " 179 अप्रकाशो यथाऽऽदित्ये नास्ति ज्योतिःस्वभावतः । नित्यबोधस्वरूपत्वान्नाज्ञानं तद्वदात्मनि ॥ ३७ ॥ 37. Just as there is no darkness in the sun as it is of the nature of light only, so, there is no Ignorance in the Self as It is of the nature of eternal Knowledge. तथाऽविक्रियरूपत्वान्नावस्थान्तरमात्मनः । अवस्थान्तरवत्त्वे हि नाशोऽस्य स्यान्न संशयः ॥ ३८ ॥ 38. Similarly, the Self has no change of states as It is of a changeless nature. It would, no doubt, be destructible if It underwent any change. मोक्षोऽवस्थान्तरं यस्य कृतकः स चलो ह्यतः । न संयोगो वियोगो वा मोक्षो युक्तः कथंचन ॥ ३९ ॥ संयोगस्याप्यनित्यत्वाद्वियोगस्य तथैव च । गमनागमने चैव स्वरूपं तु न हीयते ॥ ४० ॥ स्वरूपस्यानिमित्तत्वात्सनिमित्ता हि चापरे । अनुपात्तं स्वरूपं हि स्वेनात्यक्तं तथैव च ॥ ४१ ॥ 39—41. Liberation becomes artificial and therefore transitory according to the philosopher who holds that it is a change of one state into another (on the part of the Self). Again it is not reasonable that it is a union (with Brahman) or a separation (from Nature). As both union and separation are transitory Liberation cannot consist of the individual Self going to Brahman or of Brahman coming to it. But the Self,¹ one's own ¹ That the Self Itself is Liberation is the conclusion.

180 A THOUSAND TEACHINGS [CHAP. XVI real nature is never destroyed. For It is uncaused and cannot be accepted or rejected by oneself (or by others) while other things (e.g., states etc.) are caused. स्वरूपत्वान्न सर्वस्य त्यक्तुं शक्यो ह्यनन्यतः । ग्रहीतुं वा ततो नित्योऽविषयत्वात्पृथक्त्वतः ॥ ४२ ॥ 42. As It is the Self of every thing, not different from anything and not an object like a thing separate from It the Self cannot be accepted or rejected. It is, therefore, eternal. आत्मार्थत्वाच्च सर्वस्य नित्य आत्मैव केवलः । त्यजेत्तस्मात्क्रियाः सर्वाः साधनैः सह मोक्षवित् ॥ ४३ ॥ 43. Everything (transitory) is for the experience of the Self which is eternal and free from all adjuncts. (Liberation is, therefore, nothing but being established in one's own Self.) As it is so, one aspiring after liberation should renounce all (Vedic) actions with their accessories. आत्मलाभः परो लाभ इति शास्त्रोपपत्तयः । अलाभोऽन्यात्मलाभस्तु त्यजेत्तस्मादनात्मताम् ॥ ४४ ॥ 44. To know the real Self¹ to be one's own is the greatest attainment according to the scriptures and reasoning. To know wrongly the non-Self such as, the ego etc. to be the Self is no attainment at all. One, therefore, should renounce this misconception of taking the non-Self for the Self. ¹ Brahman, the Universal Self.

42-47] " CONSISTING OF EARTH " 181 गुणानां समभावस्य भ्रंशो न ह्युपपद्यते । अविद्यादेः प्रसुप्तत्वान्न चान्यो हेतुरुच्यते ॥ ४५ ॥ 45. The deviation of the Gunas ¹ from the state of equilibrium (which they have during the dissolution of the universe with their consequent evolution) is not reasonable. For no causes (of this transformation) are admitted inasmuch as, (according to these philosophers,²) Ignorance is then merged, (individual souls, Purushas, as they are called, are always spectators only and Iswara is not admitted).³ इतरेतरहेतुत्वे प्रवृत्तिः स्यात्सदा न वा । नियमो न प्रवृत्तीनां गुणेष्वात्मनि वा भवेत् ॥ ४६ ॥ 46. If the Gunas be the causes of their mutual change there will always be change or none at all. (If one argues that there cannot be a continuous trans- formation in the Gunas as creation, maintenance and dissolution are known to come one after another, still) there will be no regulating cause of the modifications of the Gunas acting either on the Purushas ⁴ or on the Gunas; (and no other categories are admitted in the Sânkhya philosophy). विशेषो मुक्तबद्धानां तादर्थ्ये न च युज्यते । अर्थार्थिनोस्त्वसंबन्धो नार्थी ज्ञो नेतरोऽपि वा ॥ ४७ ॥ ¹ Sattva, rajas and tamas, the three constituent essences of the material cause of the universe called the "Prakriti" or "Pradhâna" in the Sânkhya philosophy. ² The Sânkhyas. ³ Refutation of the Sânkhya doctrine : verses 45—50. ⁴ Purushas are immutable.

182 A THOUSAND TEACHINGS [CHAP. XV 47. If, (as admitted,) the Prakriti or Pradhâna work for (the bondage and the liberation of) the Purushas there will be no distinction ¹ between the bound and the liberated. Moreover, there is no relation between what is desired (i.e., liberation) and one who desires it as the Purusha has no desire at all, neither the other, i.e., the Prakriti.² प्रधानस्य च परार्थ्यं पुरुषस्याविकारतः । न युक्तं सांख्यशास्त्रेऽपि विकारेऽपि न युज्यते ॥ ४८ ॥ 48. As the Purusha is changeless it is not reason- able according to the Sânkhya philosophy also ³ that the Prakriti can work for it. Even admitting change ⁴ (in the Purusha) it is unreasonable (that the Prakriti is of any service or disservice to it). संबन्धानुपपत्तेश्च प्रकृतेः पुरुषस्य च । मिथोऽयुक्तं तदर्थत्वं प्रधानस्याचितित्त्वतः ॥ ४९ ॥ 49. As there can reasonably be no mutual relation between the Prakriti and the Purusha and as the Prakriti is non-conscious it is unreasonable that the Prakriti can render any service to the Purusha. क्रियोत्पत्तौ विनाशित्वं ज्ञानमात्रे च पूर्ववत् । निर्निमित्ते त्वनिर्मोक्षः प्रधानस्य प्रसज्यते ॥ ५० ॥ ¹ For all Purushas will be bound or all liberated as the same Prakriti works for all Purushas at the same time. ² For it is non-conscious. ³ Like other non-vedic systems of philosophy outside the pale of the Vedas. ⁴ In that case the Purusha will have to be admitted to be transitory and not, as it is supposed, the lord of the Prakriti which is admitted to be eternal.

47-53] " CONSISTING OF EARTH " 183 50. If any action is admitted (in the Purusha) it must be perishable. If (it is argued that) the action in the Purusha is of the nature of Knowledge¹ only we meet with the difficulty spoken of before. If uncaused action in the Prakriti be admitted it becomes unreasonable that there can be liberation. न प्रकाश्यं यथोष्णत्वं ज्ञानेनैवं सुखादयः । एकनीडत्वतोऽग्राह्याः स्युः कणादादिवर्त्मनाम् ॥ ५१ ॥ 51. Pleasure² etc. cannot, as held by the followers of Kanada, be the objects of knowledge ; for they are the properties of the same substance,³ just as heat, (a property of fire) cannot be revealed by light.⁴ युगपत्समवेतत्वं सुखविज्ञानयोरपि । मनोयोगैकहेतुत्वादग्राह्यत्वं सुखस्य च ॥ ५२ ॥ 52. Pleasure and knowledge cannot come together as each of them is (separately) caused by the contact of the mind (with the self). Therefore pleasure cannot be the object (of knowledge). तथान्येषां च भिन्नत्वाद्युगपज्जन्म नेष्यते । गुणानां समवेतत्वं ज्ञानं चेन्न विशेषणात् ॥ ५३ ॥ ¹ If knowledge is Pure Consciousness the Purusha cannot be the lord of the Prakriti, (see footnote 4, verse 48 above,) but if it be phenomenal, Purusha becomes perishable. ² Refutation of Kanâda's Vaiseshika doctrine : verses 51—66. ³ The individual soul. According to this philosophy souls have qualities, such as knowledge, pain, pleasure, etc. ⁴ Another property of fire.