उपदेशसाहस्री (आदि शङ्कराचार्य - गद्य व पद्य भाग)

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.

184 A THOUSAND TEACHINGS [CHAP. XVI 53. As other qualities also are different from one another (like knowledge and pleasure) they cannot be produced at the same time. If it be contended that the knowledge of the qualities is nothing but their coming in contact with one and the same self, we say ‘No’; for they are qualified ¹ by knowledge. ज्ञानेनैव विशेषत्वाज्ज्ञानाप्यत्वं स्मृतेस्तथा । सुखं ज्ञातं मयेत्येवं तवाज्ञानात्मकत्वतः ॥ ५४ ॥ 54. Pleasure etc. are surely objects of knowledge because they are qualified by it and also on account of the memory, ‘pleasure was known by me.’ (Moreover, they cannot be known by being connected with the self only and not with knowledge.) For the self is non-conscious ² as it is different from knowledge according to you. सुखादेर्नात्मधर्मत्वमात्मनस्तेऽविकारतः । भेदादन्यस्य कस्मान्न मनसो वाऽविशेषतः ॥ ५५ ॥ 55. Pleasure etc. cannot be the qualities of the soul as it is changeless ³ according to you. Moreover, why should pleasure etc. of one soul not be there in other souls and also in the mind as difference is common ⁴ ? ¹ E.g., we say ‘known pleasure’, ‘known pain’, etc. ² Whatever is different from knowledge must be non-conscious. And non-conscious pleasure, pain, etc. cannot be known when in contact with a non-conscious Self. ³ For souls, according to them, are all of an infinitely extended nature and are, therefore, changeless. ⁴ Just as pleasure etc. are different from one soul they are so from other souls and from the mind.

53-59] " CONSISTING OF EARTH " 185 स्यान्मालाऽपरिहार्या तु ज्ञानं चेज्ज्ञेयतां व्रजेत् । युगपद्वापि चोत्पत्तिरभ्युपेतात इष्यते ॥ ५६ ॥ 56. If knowledge be the object of a second¹ know- ledge a regressus ad infinitum is inevitable. If, however, a simultaneous production (of the two knowledges from one single contact of the mind with the self) be admitted you must accept (the simultaneous production of colour, taste, smell, etc. from the same contact). अनवस्थान्तरत्वाच्च बन्धो नात्मनि विद्यते । नाशुद्धिश्चाप्यसङ्गत्वादसङ्गो हीति च श्रुतेः ॥ ५७ ॥ 57. There is no bondage in the Self as there is no change of condition in It. There is no impurity in the Self inasmuch as It is ‘unattached’ as the Sruti² says. सूक्ष्मैकागोचरेभ्यश्च न लिप्यत इति श्रुतेः ॥ ५८ ॥ 58. (The Self is eternally pure) as It is beyond the mind and speech, one only and without any attributes, as the Sruti³ says “It does not get attached.” एवं तर्हि न मोक्षोऽस्ति बन्धाभावात्कथंचन । शास्त्रानर्थक्यमेव स्यान्न बुद्धेर्भ्रान्तिरिष्यते । बन्धो, मोक्षश्च तन्नाशः स यथोक्तो न चान्यथा ॥ ५९ ॥ 59. (Objection). If this be so, in the absence of bondage there cannot be any liberation and the scriptures are, therefore, useless. ¹ It is admitted by the Vaiseshikas. ² Br. U., 3. 9. 26. ³ Kath. U., 5. 11.

186 A THOUSAND TEACHINGS [CHAP. XVI (Reply). No. Bondage is nothing but a delu- sion of the intellect; the removal of this delusion is liberation. Bondage is nothing but what has been described.¹ बोधात्मज्योतिषा दीप्ता बोधमात्मनि मन्यते । बुद्धिर्नान्योऽस्ति बोद्धेति सेयं भ्रान्तिर्हि धीगता ॥ ६० ॥ 60. Illumined by the light² of the Self, Pure Con- sciousness, the intellect (falsely) believes that it is itself conscious and that there is no one else which is so. This is delusion. It is in the intellect. बोधस्यात्मस्वरूपत्वान्नित्यं तत्रोपचर्यते । अविवेकोऽप्यनाद्योऽयं संसारो नान्य इष्यते ॥ ६१ ॥ 61. Consciousness which is of the nature of the eternal Self is superimposed³ on the intellect. This indiscrimination is also beginningless (like the Ignorance to which it is due). This indiscrimination, and nothing else, is what is called transmigratory existence. मोक्षस्तन्नाश एव स्यान्नान्यथानुपपत्तितः । येषां वस्त्वन्तरापत्तिर्मोक्षो नाशस्तु तैर्मतः ॥ ६२ ॥ 62. The removal of this indiscrimination, and nothing else, is what is called liberation as all other conceptions of it are unreasonable. It is the destruc- tion of the Self according to those who consider ¹ In verse 17 of this chapter. So the scriptures are not useless, as they teach the means to the removal of this delusion. See the following verse. ² The reflection of the Self. ³ See foot-note 2, para 59, chapter II, prose part.

60-67] " CONSISTING OF EARTH " 187 liberation¹ to be the change of the individual Self into a different Being.² अवस्थान्तरमप्येवमविकारान्न युज्यते । विकारोऽवयवित्वं स्यात्ततो नाशो घटादिवत् ॥ ६३ ॥ 63. Similarly, it is also not reasonable that libera- tion is a change of condition (on the part of the Self) as It is changeless. If, however, any change be assumed to exist in It, it must be admitted to consist of parts and so to be destructible like jars and other things. तस्माद्भ्रान्तिरतोऽन्या हि बन्धमोक्षादिकल्पनाः । सांख्यकाणादबौद्धानां मीमांसाहतकल्पनाः ॥ ६४ ॥ शास्त्रयुक्तिविहीनत्वान्नादर्तव्याः कदाचन । शक्यन्ते शतशो वक्तुं दोषास्तासां सहस्रशः ॥ ६५ ॥ अपि निन्दोपपत्तेश्च यान्यतोऽन्यानि चेत्यतः । त्यक्त्वातो ह्यन्यशास्त्रोक्तीर्मतिं कुर्याद्दृढां बुधः ॥ ६६ ॥ श्रद्धाभक्ती पुरस्कृत्य हित्वा सर्वमनाजॆवम् । वेदान्तस्यैव तत्त्वार्थे व्यासस्याभिमतौ तथा ॥ ६७ ॥ 64—67. Therefore the conception of bondage and liberation different from this is wrong. The con- ceptions of the Sânkhyas, the Kânâdas and the Buddhists about them are not tenable according to reason. They should never be accepted. For they are not supported by reason and the scriptures. Hundreds and thousands of errors on their part may be mentioned. ¹ See footnote 1, verse 41 above. ² Brahman.

188 A THOUSAND TEACHINGS [CHAP. XVI As the scriptures other than the Vedas have been condemned (in the ancient sacred tradition,$^1$) " scriptures other than these," (they should not be accepted). A wise man should give up the teachings of such scriptures and all crookedness, and, with faith and devotion, should have a firm understanding of the true import of the Vedântas accepted by Vyâsa.$^2$ इति प्रणुन्रा द्वयवादकल्पना निरात्मवादाश्च तथाहि युक्तितः । व्यपेतशङ्काः परवादतः स्थिरा मुमुक्षवो ज्ञानपथे स्युरित्युत ॥ 68. False doctrines of dualism and those according to which the Self is not admitted have thus been refuted by reasoning, so that those who aspire after liberation may be steady in the path of Knowledge (described in the Vedântas) and be free from doubts arising from others' doctrines. स्वसाक्षिकं ज्ञानमतीव निर्मलं विकल्पनाभ्यो विपरीतमद्वयम् । अवाप्य सम्यग्यदि निश्चितो भवेन्निरन्वयो निर्वृतिमेति शाश्वतीम् ॥ 69. Having attained the extremely pure, non-dual Knowledge$^3$ which is Its own Witness and contrary to what is superimposed a man, perfectly convinced (of the Truth of the Self), becomes free from Ignorance and gets eternal peace. $^1$ The tradition is this : Those learned ones who want pure religion should doubt about the truth of the various scriptures found in the world, which are other than the Vedas etc. $^2$ Bâdarâyana, the author of the Vedânta Aphorisms. $^3$ Knowledge of Brahman that leads to liberation immediately.

68-72] " CONSISTING OF EARTH " 189 इदं रहस्यं परमं परायणं व्यपेतदोषैरभिमानवर्जितैः । समीक्ष्य कार्या मतिरार्जवे सदा न तत्त्वदृक्स्वान्यमतिर्हि कश्चन ॥ 70. Having a firm grasp of this secret Knowledge,¹ the Supreme Goal, and being free from defects and vanity people should always fix their minds on Brahman which is always the same. For no man who knows Brahman to be different from himself is a knower of Truth. अनेकजन्मान्तरसंचितैर्नरो विमुच्यतेऽज्ञाननिमित्तपातकैः । इदं विदित्वा परमं हि पावनं न लिप्यते व्योम इवेह कर्मभिः ॥ 71. When he acquires this Knowledge, the supreme purifier a man becomes free from all merit and demerit produced by Ignorance and accumulated in many other lives. He, like the ether, does not get attached to actions in this world. प्रशान्तचित्ताय जितेन्द्रियाय च प्रहीणदोषाय यथोक्तकारिणे । गुणान्वितायानुगताय सर्वदा प्रदेयमेतत्सततं मुमुक्षवे ॥ ७२ ॥ 72. This (Knowledge) should be imparted only to him whose mind has been pacified, who has controlled his senses and is freed² from all defects, who has practised the duties (enjoined by the scriptures) and is possessed of good qualities,³ who is always obedient (to the teacher) and aspires after liberation only. ¹ That the Self is Brahman. ² By the performance of Vedic actions without a desire for their results. ³ Such as, learning, humility and truth.

190 A THOUSAND TEACHINGS [CHAP. XVI परस्य देहे न यथाभिमानिता परस्य तद्वत्परमार्थमीक्ष्य च । इदं हि विज्ञानमतीव निर्मलं संप्राप्य मुक्तोऽथ भवेच्च सर्वतः ॥ 73. Just as one is free from the ideas of 'me' and 'mine' in respect of others' bodies, so, one becomes free from those ideas (in respect of one's own body) when one knows the supreme Truth. One becomes im- mediately liberated in all respects on attaining this very pure Knowledge. नहीह लाभोऽभ्यधिकोऽस्ति कश्चन • स्वरूपलाभात्स इतो हि नान्यतः । न देयमैन्द्रादपि राज्यतोऽधिकं स्वरूपलाभं त्वपरीक्ष्य यत्नतः ॥ ७४ ॥ 74. There is no attainment higher than that of Self- knowledge in the worlds of men and gods. It arises from nothing but the Vedantas. This Knowledge of the Self, superior even to the kingdom of Indra, should, therefore, not be imparted to any person without examining$^1$ him carefully. $^1$ See para II, chapter I, prose portion.

सम्यङ्मतिप्रकरणम् ॥ १७ ॥ CHAPTER XVII RIGHT KNOWLEDGE आत्मा ज्ञेयः परो ह्यात्मा यस्मादन्यन्न विद्यते । सर्वज्ञः सर्वदृक् शुद्धस्तस्मै ज्ञेयात्मने नमः ॥ १ ॥

1. The Self to be known¹ is beyond everything as there exists nothing else. I bow down to that pure, all-knowing and omniscient One which is to be known. पदवाक्यप्रमाणज्ञैर्दीपभूतैः प्रकाशितम् । ब्रह्म वेदरहस्यं यैस्तान्नित्यं प्रणतोऽस्म्यहम् ॥ २ ॥
2. I always bow down to those (teachers) who are conversant with words, sentences and sources of Know- ledge and who, like lamps, have shown clearly to us Brahman, the secret of the Vedas. यद्वाक्सूर्यांशुसंपातप्रनष्टध्वान्तकल्मषः । प्रणम्य तान्गुरून्वक्ष्ये ब्रह्मविद्याविनिश्चयम् ॥ ३ ॥ ¹ Not as an object. See verse 1, chapter II, part II.