उपदेशसाहस्री (आदि शङ्कराचार्य - गद्य व पद्य भाग)

202 A THOUSAND TEACHINGS [CHAP. XVII भानोर्बिम्बं यथा चौष्ण्यं जले दृष्टं न चाम्भसः । बुद्धौ बोधो न तद्धर्मस्तथैव स्याद्विधर्मतः ॥ ३५ ॥ 35. Just as the reflection and the heat of the sun, found in water, do not belong to water, so, Conscious- ness, though perceived in the intellect, is not its quality ; for It is of a nature opposite to that of the intellect. चक्षुर्युक्ता धियो वृत्तिर्या तां पश्यन्नलुप्तदृक् । दृष्टेर्द्रष्टा भवेदात्मा श्रुतेः श्रोता तथा भवेत् ॥ ३६ ॥ केवलां मनसो वृत्तिं पश्यन्मन्ता मतेरजः । विज्ञाताऽलुप्तशक्तित्वात्तथा शास्त्रं नहीत्यतः ॥ ३७ ॥ 36, 37. The Self whose Consciousness never goes out of existence is called the Seer of seeing when it illumines the modification of the intellect connected with the eye, and similarly It is called the Hearer of hearing (and so on). The Unborn One is called the Thinker of thought when It illumines that modification of the mind which is independent of external objects. It is called the Knower as Its power of Consciousness never fails ; so the Sruti¹ says, “The Seeing of the Seer is not destroyed.” ध्यायतीत्यविकारित्वं तथा लेलायतीत्यपि । अत्र स्तेनेति शुद्धत्वं तथाऽनन्वागतं श्रुतेः ॥ ३८ ॥ 38. That the Self is immutable is known from the Srutis, ‘As² if It were at rest’ and ‘It² moves as it ¹ Br. U., 4. 3. 23—30 and verses 6—9, ch. 13 of this book. ² Br. U. 4. 3. 7.

35-41] RIGHT KNOWLEDGE 203 were.' That It is pure is known from other Śrutis, 'The thief¹ in this state' and 'Unattached.'¹ शक्त्यलोपात्सुषुप्ते ज्ञस्तथा बोधेऽविकारतः । ज्ञेयस्यैव विशेषस्तु यत्र वेति श्रुतेर्वचः ॥ ३९ ॥ 39. The Self is conscious even in deep sleep as well as in waking and dream as Its power of Consciousness never ceases to exist and as It is changeless. It is only in the objects of knowledge that there is a difference² (in dreamless sleep,) as the Śruti³ says 'When there is.' व्यवधानाद्धि पारोक्ष्यं लोकदृष्टेरनात्मनः । दृष्टेरात्मस्वरूपत्वात्प्रत्यक्षं ब्रह्म तत्स्मृतम् ॥ ४० ॥ 40. The consciousness⁴ of objects (which arises out of the functioning of the eye etc., the non-self,) is mediately known; for it depends on an intervening reflection of the Self (in order to be known). As Brahman is the Self of (phenomenal) consciousness It is immediately⁵ known. नहि दीपान्तरापेक्षा यद्वद्दीपप्रकाशने । बोधस्यात्मस्वरूपत्वान्न बोधोऽन्यस्तथेष्यते ॥ ४१ ॥ 41. Just as a second lamp is not necessary in order to illumine a lamp, so, a second consciousness is not necessary to make known Pure Consciousness which is of the nature of the Self. ¹ Br. U., 4. 3. 22. ² In deep sleep the objects of Knowledge get merged in Ignorance. ³ Br. U., 4. 5. 15. ⁴ Modifications of the mind reflecting Pure Consciousness. ⁵ See verse 26, chapter 14.

204 A THOUSAND TEACHINGS [CHAP. XVII विषयत्वं विकारित्वं नानात्वं वा नहीष्यते । न हेयो नाप्युपादेय आत्मा नान्येन वा ततः ॥ ४२ ॥ 42. The Self is not an object (of knowledge). There is no change or manyness in It. It is, therefore, capable of neither being accepted nor rejected (by Itself or) by anyone else.¹ सबाह्याभ्यन्तरोऽजीर्णो जन्ममृत्युजरातिगः । अहमात्मेति यो वेत्ति कुतोऽन्वेव बिभेति सः ॥ ४३ ॥ 43. Why should a man have even the least fear who knows that he is the Self comprising the interior² and exterior,² beyond birth, decay, death and old age ? प्रागेवैतद्विधेः कर्म वर्णित्वादेरपोहनात् । तदस्थूलादिशास्त्रेभ्यस्तत्त्वमेवेति निश्चयात् ॥ ४४ ॥ 44. It is only before the negation of the Idea of caste ³ etc. on the evidence of the Sruti, 'Not ⁴ large' and before the ascertainment of the nature of the Self on the authority of the sentence, 'Thou art That' and also before the demonstration of the Self (to one) on the part of (the knowledge portion of) the Vedas that Vedic actions are to be performed (and not afterwards). पूर्वदेहपरित्यागे जात्यादीनां प्रहाणतः । देहस्यैव तु जात्यादिस्तस्याप्येवं ह्यनात्मता ॥ ४५ ॥ ¹ For no one else exists except the Self. ² The interior and exterior with reference to the body. The Self is the substratum of both the interior and exterior together with the body. ³ They are conditions of fitness for Vedic actions. ⁴ Br. U., 3. 8. 8.

42-48] RIGHT KNOWLEDGE 205 45. Caste ¹ etc. given up with the giving up of the previous body do belong to the body only (and not to the Self). For the very same reason (of being perish- able) the body is also not the Self. ममाहं चेत्यतोऽविद्या शरीरादिष्वनात्मसु । आत्मज्ञानेन हेया स्यादसुराणामिति श्रुतेः ॥ ४६ ॥ 46. The conceptions of ‘ me ’ and ‘ mine ’ with regard to the non-Self, the body etc., are due to Ignorance and should be renounced by means of Self-knowledge as there is the Sruti,² ‘ of the Asuras.’ ³ दशाहाशौचकार्याणां पारिव्राज्ये निवर्तनम् । यथा, ज्ञानस्य संप्राप्तौ तद्वज्जात्यादिकर्मणाम् ॥ ४७ ॥ 47. Just as the duty of observing defilement for ten days (following child birth or the death of a kinsman) is refrained from when one becomes a wandering religious mendicant ; so, the duties belonging to parti- cular castes etc. come to an end when right Knowledge is achieved. यत्कामस्तत्क्रतुर्भूत्वा कृतं त्वज्ञः प्रपद्यते । यदा स्वात्मदृशः कामाः प्रमुच्यन्तेऽमृतस्तदा ॥ ४८ ॥ 48. A man of Ignorance reaps ⁴ the results of those actions done according to particular desires followed by ¹ See verse 5, chapter 15. ² Chh. U., 8. 8. 4, 5. ³ Opponents of gods. ⁴ See verse 19 of this chapter.

206 A THOUSAND TEACHINGS [CHAP. XVII particular determinations. But when the desires ¹ of a man of Self-knowledge vanish he becomes immortal.² आत्मरूपविधेः कार्यं क्रियादिभ्यो निवर्तनम् । न साध्यं साधनं वाऽऽत्मा नित्यतृप्तः स्मृतेर्मतः ॥ ४९ ॥ 49. The outcome of the ascertainment of the real nature of the Self is cessation from actions etc. and from having an end or a means. (For) It is, according to the Smriti,³ eternally contended. उत्पाद्याप्यविकार्याणि संस्कार्यं च क्रियाफलम् । नातोऽन्यत्कर्मणा कार्यं त्यजेत्तस्मात्ससाधनम् ॥ ५० ॥ 50. The results of actions are the production, acquisition, transformation and purification of something. They produce no other results. All actions with their accessories ⁴ should, therefore, be given ⁵ up. तापान्तत्वाद‍नित्यत्वादात्मार्थत्वाच्च या बहिः । संहृत्यात्मनि तां प्रीतिं सत्यार्थी गुरुमाश्रयेत् ॥ ५१ ॥ शान्तं प्राज्ञं तथा मुक्तं निष्क्रियं ब्रह्मणि स्थितम् । श्रुतेराचार्यवान्वेद तद्विद्धीति स्मृतेस्तथा ॥ ५२ ॥ 51, 52. One desirous of attaining Truth should with- draw into the Self the love that he has for external ¹ For these are in the mind and such a man gives up his identification with it on the strength of Self-knowledge. ² Brahman. ³ Bh. Gîtâ, 4. 20. ⁴ Wife, children, wealth, sacred tuft of hair and holy thread. ⁵ By one who aspires after liberation which by its nature cannot be the result of any action.

49-55] RIGHT KNOWLEDGE 207 persons or things. For this love, secondary ¹ to that for the Self, is evanescent and entails pain. He then should take refuge in a Teacher who is tranquil, free, bereft of actions and established in Brahman as the Sruti ² and Smriti ³ say “ One having a Teacher knows ” and “ Know that.” स गुरुस्तारयेद्युक्तं शिष्यं शिष्यगुणान्वितम् । ब्रह्मविद्याप्लवेनाशु स्वान्तध्वान्तमहोदधिम् ॥ ५३ ॥ 53. That teacher should immediately take the disciple in the boat of the Knowledge of Brahman across the great ocean of the darkness ⁴ which is within him—the disciple who is of a one-pointed mind and endowed with the qualities ⁵ of a (true) disciple. दृष्टिः स्पृष्टिः श्रुतिर्ध्रातिर्मतिर्विज्ञातिरेव च । शक्तयोऽन्याश्च भिद्यन्ते चिद्रूपत्वेऽप्युपाधिभिः ॥ ५४ ॥ 54. The powers of seeing, touching, hearing, smell- ing, thinking, knowing and so on, though of the nature of Pure Consciousness,⁶ differ on account of adjuncts.⁷ अपायोद्भूतिहीनाभिर्नित्यं दीप्यन्खरविर्यथा । सर्वज्ञः सर्वदृक् शुद्धः सर्वं जानाति सर्वदा ॥ ५५ ॥ 55. Just as the sun illumines the world with its rays which are free from growth and decay, so, the Self ¹ See verses 4 and 5 of this chapter. ² Chh. U., 6. 14. 2. ³ Bh. Gîtâ, 4. 34. ⁴ Ignorance. ⁵ See verse 72, chapter 16. ⁶ See verses 14, 15 and 16 of this chapter. ⁷ The eye etc., the sense organs.

208 A THOUSAND TEACHINGS [CHAP. XVII always knows¹ all things in general and all particular things and is pure. अन्यदृष्टिः शरीरस्थस्तावन्मात्रो ह्यविद्यया । जलेन्द्राद्युपमाभिस्तु तद्धर्मा च विभाव्यते ॥ ५६ ॥ 56. Appearing to be in the body² owing to Ignorance and, therefore, appearing to be of the same size² as the body the Self is regarded as different from things other than the body (and possessed of its qualities) like the moon etc. reflected in water and appearing to be possessed of its qualities. दृष्ट्वा बाह्यं निमील्याथ स्मृत्वा तत्प्रविहाय च । अथोन्मील्यात्मनो दृष्टिं ब्रह्म प्राप्नोत्यनध्वगः ॥ ५७ ॥ 57. One merges the gross external objects experienced in the waking state in the subtle objects experienced in dream and these again in Ignorance. One then comes to have the vision of the Consciousness of the Self, attains Brahman⁴ and has not to follow any path (northern⁵ or southern.⁶) प्राणाद्येवं त्रिकं हित्वा तीर्णोऽज्ञानमहोदधिम् । स्वात्मस्थो निर्गुणः शुद्धो बुद्धो मुक्तः स्वतो हि सः ॥ ५८ ॥ ¹ With Its consciousness which is Itself. ² Gross and subtle. ³ See verse 22, chapter 16. ⁴ For a clearer exposition see verses 65 and 66 of this chapter, and also Mâ. U., 3—7. ⁵ The path which leads one to the region of Brahmâ (Hiranya- garbha) at death. See Br. U., 6. 2. 15, and Bh. Gîtâ, 8. 24. ⁶ The path leading to the region of the moon when one dies. See Br. U., 6. 2. 16, and Bh. Gîtâ, 8. 25.

56-61] RIGHT KNOWLEDGE 209 58. Having thus renounced ¹ the three states of the undifferentiated ² etc. one gets across the great ocean of Ignorance, for one is by nature established in the Self without qualities, pure, awakened and free. अजोऽहं चामरोऽमृत्युरजरोऽभय एव च । सर्वज्ञः सर्वदृक् शुद्ध इति बुद्धो न जायते ॥ ५९ ॥ 59. One is not born again when one knows that one is unborn, deathless, devoid of old age, free from fear, pure and all-knowing (i.e. knowing all particular things and things in general). पूर्वोक्तं यत्तमोबीजं तन्नास्तीति विनिश्चयः । तदभावे कुतो जन्म ब्रह्मैकत्वं विजानतः ॥ ६० ॥ 60. How can one be born again who has known the oneness of the Self and Brahman and is sure of the non-existence of the seed, called Ignorance, stated before ³ ? क्षीरात्सर्पिर्यथोद्धृत्य क्षिप्तं तस्मिन्नपूर्ववत् । बुद्ध्यादेर्ज्ञस्तथाऽसत्यान्न देही पूर्ववद्भवेत् ॥ ६१ ॥ 61. When the Witness is discriminated from the intellect etc. which are unreal It does not identify Itself again with the (gross or the subtle) body as before, just as butter raised from milk and thrown into it does not get mixed with it again. ¹ I.e., one's identity with the three states. ² Deep sleep. ³ Verse 26 above. 14

210 A THOUSAND TEACHINGS [CHAP. XVII सत्यं ज्ञानमनन्तं च रसादेः पञ्चकात्परम् । स्यामदृश्यादिशास्त्रोक्तमहं ब्रह्मेति निर्भयः ॥ ६२ ॥ 62. One becomes free from fear when one knows that one is Brahman which is Existence, Knowledge and Infinite beyond the five sheaths consisting of food etc.¹ and which is described in the Sruti² as not perceivable and so on. यस्माद्भीताः प्रवर्तन्ते वाङ्मनःपावकादयः । तदात्मानन्दतत्त्वज्ञो न बिभेति कुतश्चन ॥ ६३ ॥ 63. That knower of the Truth of the Bliss of the Self has no cause of fear whatsoever. For afraid³ of Him the organ of speech, the mind, fire and so on act regularly. नामादिभ्यः परे भूम्नि स्वाराज्ये चेत्स्थितोऽद्वये । प्रणमेत्कं तदात्मज्ञो न कार्यं कर्मणा तदा ॥ ६४ ॥ 64. Whom should the knower of the Self salute if he is established in his own Glory which is infinite, non-dual and beyond name⁴ etc. ? Actions then have no utility (for him). विराड्वैश्वानरो बाह्यः स्मरन्नन्तः प्रजापतिः । प्रविलीने तु सर्वस्मिन्प्राज्ञोऽव्याकृतमुच्यते ॥ ६५ ॥ वाचारम्भणमात्रत्वात्सुषुप्तादित्रिकं त्वसत् । सत्यो ज्ञश्चाहमित्येवं सत्यसन्धो विमुच्यते ॥ ६६ ॥ ¹ The vital force, the mind, the intellect and bliss. See Tai. U., 2. 1. 5. ² Tai. U., 2. 7. ³ Tai. U., 2. 8. 1. ⁴ Chh. U., chapter 7, parts 1—15.

62-69] RIGHT KNOWLEDGE 211 65, 66. The externally conscious individual which is one with the aggregate of the gross bodies, and the individual which is conscious internally only and one with the aggregate of the subtle bodies, are both merged¹ in the individual experiencing deep sleep which is one with the undifferentiated. As the three states viz., deep sleep etc. have words only for their support they are unreal. The truthful² man, therefore, who knows that he is Existence- Brahman gets liberated. भारूपत्वाद्यथा भानोर्नाहोरात्रे, तथैव च । ज्ञानाज्ञाने न मे स्यातां चिद्रूपत्वाविशेषतः ॥ ६७ ॥ 67. I have no knowledge or ignorance in Me as I am of the nature of homogeneous Consciousness only, just as there is no day or night in the sun which is of the nature of light only. शास्त्रस्यानतिशङ्क्यत्वाद्वह्मैव स्यामहं सदा । ब्रह्मणो मे न हेयं स्याद् ग्राह्यं वेति च संस्मरेत् ॥ ६८ ॥ 68. As the truth of the scriptures may never be doubted one should always remember that one is Brahman and, therefore, has nothing to accept or reject. अहमेव च भूतेषु सर्वेष्वेको नभो यथा । मयि सर्वाणि भूतानि पश्यन्नेवं न जायते ॥ ६९ ॥ 69. A man is never born again who knows that he is the One Existence in all beings like the ether and that all beings are in him. ¹ Mâ; U., 3—7 and verse 57 above. ² Chh. U., 6. 16. 1—3.

212 A THOUSAND TEACHINGS [CHAP. XVII न बाह्यं मध्यतो वान्तर्विद्यतेऽन्यत्स्वतः क्वचित् । अबाह्यान्तःश्रुते किंचित्तस्माच्छुद्धः स्वयंप्रभः ॥ ७० ॥ 70. The Self is pure and self-effulgent having by nature no interior, exterior, middle or anything else anywhere according to the Sruti,¹ 'devoid of the interior and exterior.' नेतिनेत्यादिशास्त्रेभ्यः प्रपञ्चोपशमोऽद्वयः । अविज्ञातादिशाखाच्च नैव ज्ञेयो ह्यतोऽन्यथा ॥ ७१ ॥ 71. The Self is non-dual (and left over) by the negation of the universe according to the Sruti,² 'Not this, not this.' It should be known as described in the Sruti, 'Unknown³ knower' and never otherwise. सर्वस्यात्माहमेवेति ब्रह्म चेद्विदितं परम् । स आत्मा सर्वभूतानामात्मा ह्येषामिति श्रुतेः ॥ ७२ ॥ 72. If one knows that one is the supreme Brahman, the Self of all, one should be regarded as the Self of all beings according to the Sruti,⁴ 'their Self.' जीवश्चेत्परमात्मानं स्वात्मानं देवमञ्जसा । देवोपास्यः स देवानां पशुत्वाच्च निवर्तते ॥ ७३ ॥ 73. An individual becomes adorable by gods and free from being under their control (unlike beasts⁴ under men) if he clearly knows the supreme Self, the shining One to be himself. ¹ Br. U., 2. 5. 19. ² Br. U., 2. 3. 6. ³ Br. U., 3. 8. 11. ⁴ Br. U., 1. 4. 10.

70-77] RIGHT KNOWLEDGE 213 अहमेव सदात्मज्ञः शून्यस्त्वन्यैर्यथाम्बरम् । इत्येवं सत्यसंधत्वादसद्घाता न बध्यते ॥ ७४ ॥ 74. The Truthful man ¹ who has renounced every- thing unreal ² does not get bound again when he knows that he is always Consciousness, the eternally existing Self devoid of everything like the ether. कृपणास्तेऽन्यथैवातो विदुर्ब्रह्म परं हि ये । स्वराड्योऽनन्यदृक् स्वस्थस्तस्य देवा असन्वशे ॥ ७५ ॥ 75. Those are to be pitied who know the supreme Brahman to be otherwise.³ Those, on the other hand, who know It to be not different from themselves are established in the Self and are their own masters.⁴ They have all the gods under their control. हित्वा जात्यादिसंबन्धान्वाचोऽन्याः सह कर्मभिः । ओमित्येवं सदात्मानं सर्वं शुद्धं प्रपद्यथ ॥ ७६ ॥ सेतुं सर्वव्यवस्थानामहोरात्रादिवर्जितम् । तिर्यगूर्ध्वमधः सर्वं सकृज्ज्योतिरनामयम् ॥ ७७ ॥ 76, 77. Give up all connection with caste etc., all actions and all talk regarding the non-Self. Always meditate on the pure Self, the all-comprehensive Principle as Aum⁵—The Self which like a causeway⁶ ¹ Chh. U., 6. 16. 1—3. ² Chh. U., 6. 1. 4. ³ I.e., to be other than the Self. ⁴ Not subordinate to anyone else. See Chh. U., 7. 25. 2. ⁵ The sound ‘Aum’ is the name and symbol of Brahman. See Kath. U., 1. 2. 16, 17. ⁶ A causeway protects cornfields etc. by preventing water from entering into them.

214 A THOUSAND TEACHINGS [CHAP. XVII protects everything established (such as, castes, orders of life etc.) and which, untouched by day and night, is all directions, horizontal, upward and downward and which, free from unhappiness, is of the nature of eternal Consciousness. धर्माधर्मविनिर्मुक्तं भूतभव्यात्कृताकृतात् । स्वमात्मानं परं विद्याद्विमुक्तं सर्वबन्धनैः ॥ ७८ ॥ 78. One should know oneself to be the Supreme Brahman free from all bondage—merit, demerit, past, future, cause and effect. अकुर्वन्सर्वकृच्छुद्धस्तिष्ठन्नत्येति धावतः । मायया सर्वशक्तित्वादजः सन्बहुधा मतः ॥ ७९ ॥ 79. The Self is the doer of everything though It is a non-doer. It is pure. It runs ahead of those that run though It does not move at all. It appears to be many though unborn. For It possesses all powers by Mâyâ. राजवत्साक्षिमात्रत्वात्सांनिध्याद्भ्रामको यथा । भ्रामयञ्जगदात्माहं निष्क्रियोऽकारकोऽद्वयः ॥ ८० ॥ 80. Without action, a non-agent and one without a second I, the universal Self, make the world go round like a king who is only a witness or like the loadstone which moves iron by its proximity only. निर्गुणं निष्क्रयं नित्यं निर्द्वन्द्वं यन्निरामयम् । शुद्धं बुद्धं तथा मुक्तं तद्ब्रह्मास्मीति धारयेत् ॥ ८१ ॥

78-83] RIGHT KNOWLEDGE 215 81. One should have the conception that one is Brahman which is without qualities, without actions, Eternal, free from duality, free from unhappiness, pure, awakened and free. बन्धं मोक्षं च सर्वं यत इदमुभयं हेयमेकं द्वयं च । ज्ञेयं ज्ञेयाभ्यतीतं परममधिगतं तत्त्वमेकं विशुद्धम् । विज्ञायैतद्यथावच्छ्रुतिमुनिगदितं शोकमोहावतीतः । सर्वज्ञः सर्वकृत्स्याद्भवभयरहितो ब्राह्मणोऽवाप्तकृत्यः ॥ ८२ ॥ 82. Having gained a perfect knowledge of bondage and liberation with their causes (viz., Ignorance and Knowledge respectively), having acquired a complete understanding of the cause¹ and effect² which are objects of knowledge and are, (therefore,) to be negated, and having properly known the one supreme and pure Truth (to be the Self) which is beyond all objects of knowledge, known in the Vedântas and taught by Śrutis and knowers of Brahman one stands freed from the fear of being born again, becomes all-knowing, has every- thing accomplished, goes beyond grief and delusion and, (therefore,) has the acme of his life fulfilled. न स्वयं स्वस्य नान्यश्च नान्यस्यात्मा च हेयगः । उपादेयो न चाप्येवमिति सम्यङ्मतिः स्मृता ॥ ८३ ॥ 83. The Self cannot be accepted or rejected by Itself or others, nor does It accept or reject anyone else. This is right Knowledge. ¹ एकं in the text. ² द्वयं in the text.

216 A THOUSAND TEACHINGS [CHAP. XVII आत्मप्रत्यायिका ह्येषा सर्ववेदान्तगोचरा । ज्ञात्वैतां हि विमुच्यन्ते सर्वसंसारबन्धनैः ॥ ८४ ॥ 84. For this Knowledge, the subject of all the Vedântas produces the conviction that the Self is Brahman. One becomes perfectly free from the bondage of this transmigratory existence when one achieves it. रहस्यं सर्ववेदानां देवानां चापि यत्परम् । पवित्रं परमं ह्येतत्तदेतत्संप्रकाशितम् ॥ ८५ ॥ 85. This Knowledge, the supreme purifier, the greatest secret¹ of all the Vedas and gods² is revealed here (in this chapter). नैतद्देयमशान्ताय रहस्यं ज्ञानमुत्तमम् । विरक्ताय प्रदातव्यं शिष्यायानुगताय च ॥ ८६ ॥ 86. This supreme and secret Knowledge should not be imparted to one who has not controlled oneself, but should be given to a disciple who is obedient and dispassionate. ददतश्चात्मनो ज्ञानं निष्क्रयोऽन्यो न विद्यते । ज्ञानमिच्छंस्तरेत्तस्माद्युक्तः शिष्यगुणैः सदा ॥ ८७ ॥ 87. As there is no other equivalent (which a disciple may offer to the teacher) for imparting (to him) ¹ For this Knowledge does not come without being taught by a Teacher. ² Not easily attainable even by gods. See Kath. U., 1. 1. 21.

84-89] RIGHT KNOWLEDGE 217 Selfknowledge one should always possess the qualities ¹ of a disciple, achieve Knowledge and thus get across the ocean of transmigratory existence. ज्ञानं ज्ञेयं तथा ज्ञाता यस्मादन्यो न विद्यते । सर्वज्ञः सर्वशक्तिर्यस्तस्मै ज्ञानात्मने नमः ॥ ८८ ॥ 88. I bow down to that All-knowing and All-power- ful One who is of the nature of Consciousness and be- sides whom there is nothing else viz., a knower, know- ledge or an object of knowledge. विद्यया तारिताः स्मो यैर्जन्ममृत्युमहोदधिम् । सर्वज्ञेभ्यो नमस्तेभ्यो गुरुभ्योऽज्ञानसंकुलम् ॥ ८९ ॥ 89. I bow down to my most adorable Teacher who is all-knowing and has, by imparting Knowledge to me, saved me from the great ocean of births and deaths filled with Ignorance. ¹ See verse 72, chapter 16.

तत्त्वमसिप्रकरणम् ॥ १८ ॥ CHAPTER XVIII 'THOU ART THAT' येनात्मना विलीयन्ते उद्भवन्ति च वृत्तयः । नित्यावगतये तस्मै नमो धीप्रत्ययात्मने ॥ १ ॥

1. I bow down to that Eternal consciousness, the Self of the modifications of the intellect, in which¹ they merge² and from which they spring.³ प्रमथ्य वज्रोपमयुक्तिसंभृतैः श्रुतेररातीञ्शतशो वचोऽसिभिः । ररक्ष वेदार्थनिधिं विशालधीर्नमो यतीन्द्राय गुरोर्गरीयसे ॥ २ ॥
2. I bow down to the great mendicant, the Teacher of my Teacher who, of great intellect, routed hundreds of enemies of the Sruti by means of words comparable to swords and made impenetrable through thunder-like reasoning, and who protected the treasure of the real import of the Vedas. नित्यमुक्तः सदेवास्मीत्येवं चेन्न भवेन्मतिः । किमर्थं श्रावयत्येव मातृवच्छ्रुतिरादरात् ॥ ३ ॥ ¹ Just as circles of fire (e.g., in a revolving torch) merge in and spring from fire. ² E.g., during deep sleep. ³ E.g., during waking and dream when they spring from the Self.

1-7] 'THOU ART THAT' 219 3. If the conviction, 'I am nothing but Existence and am ever free' were impossible to be attained, why should the Sruti teach us that so affectionately like a mother ? सिद्धादेवाहमित्यस्माद्युष्मद्धर्मो निषिध्यते । रज्ज्वामिवाहिधीर्युक्त्या तत्त्वमित्यादिशासनैः ॥ ४ ॥ 4. Just as the idea of a snake is negated from a rope (in a rope-snake), so, everything of the nature of the non-Self is negated from the eternally existing Self implied by the word 'I', on the evidence of the Srutis, 'Thou art That' etc. and by reasoning. शास्त्रप्रामाण्यतो ज्ञेया धर्मादेरस्तिता यथा । विषापोहो यथा ध्यानाद् ह्नुतिः स्यात्पाप्मनस्तथा ॥ ५ ॥ 5. Brahman should be regarded as the Self on the evidence of the scriptures, just as religious duties are known from the same source. Ignorance vanishes (im- mediately on the attainment of right Knowledge) like the effect of poison coming to an end when mantras¹ are remembered. सद्ब्रह्माहं करोमीति प्रत्ययावात्मसाक्षिकौ । तयोरज्ञानजस्यैव त्यागो युक्ततरो मतः ॥ ६ ॥ सदस्मीति प्रमाणोत्था धीरन्या तन्निभोद्भवा । प्रत्यक्षादिनिभा वापि बाध्यते दिग्भ्रमादिवत् ॥ ७ ॥ ¹ Sacred formulae addressed to individual deities like Garuda and others.

220 A THOUSAND TEACHINGS [CHAP. XVIII 6, 7. It is reasonable that of the two ideas, 'I am Existence-Brahman' and 'I am an agent' both of which have the Self for their witness, the one owing its origin to Ignorance should be given up. Springing from evidences which are only apparently so viz., sense- perceptions etc., it gets negated like a mistaken notion of a direction by the other one which has its source in the right evidence of the Vedas.¹ कुरु भोक्तेति यच्छास्त्रं लोकबुद्ध्यनुवादि तत् । सदस्मीति श्रुतेर्जाता बाध्यतेऽन्यैतयैव धीः ॥ ८ ॥ 8. When they say 'Do this' and 'You are ex- periencers' the scriptures restate popular conceptions. The Knowledge, 'I am Existence' arises from the Sruti. The other ² (arising from injunctive scriptures) is negated by it. सदेव त्वमसीत्युक्ते नात्मनो मुक्तता स्थिरा । प्रवर्तते प्रसंख्यामतो युक्त्याऽनुचिन्तयेत् ॥ ९ ॥ 9. (Objection).³ Absolute liberation does not arise when one is told, 'Thou art That.' One should, there- fore, have recourse to the reiteration (of the idea, 'I am Brahman') and support it with reasoning. सकृदुक्तं न गृह्णाति वाक्यार्थज्ञोपि यो भवेत् । अपेक्षतेऽत एवान्यदवोचाम द्वयं हि तत् ॥ १० ॥ ¹ For they are the words of the Lord. See Br. Su., 1. 1. 3. ² I.e., the idea of agency and of experiencing. ³ Objections—verses 9-18.

6-13] 'THOU ART THAT' 221 10. Even acquainted with the (literal) meaning of the sentence ¹ one, once told, cannot know its true im- port but requires other things which, as we have said, are two.² नियोगोऽप्रतिपन्नत्वात्कर्मणां स यथा भवेत् । अविरुद्धो भवेत्तावद्यावत्संवेद्यताऽदृढा ॥ ११ ॥ 11. Just as an injunction regarding Vedic actions is necessary,³ so, it is not incompatible (in the case of one) so long as one has not directly known the Self and Self-Knowledge has not been firmly grasped by one. चेष्टितं च तथा मिथ्या स्वच्छन्दः प्रतिपद्यते । प्रसंख्यानमतः कार्यं यावदात्मानुभूतये ॥ १२ ॥ 12. All one's efforts (viz., self-control etc.) become useless if one can know Brahman without being enjoin- ed. One should, therefore, go on with the repetition so long as the Self is not known. सदस्मीति च विज्ञानमक्षजो बाधते ध्रुवम् । शब्दोत्थं दृढसंस्कारो दोषैश्चाकृष्यते बहिः ॥ १३ ॥ 13. Firm impressions originating from sense-percep- tion do surely negate the Knowledge, 'I am Brahman' arising from the Sruti.⁵ Moreover an aspirant is attracted ¹ I.e., 'Thou art That'. ² (1) Mental repetition of the sentence and (2) looking for reason- ing in support of it. ³ Even when actions are known from Vedic statements an injunc- tion regarding them is necessary so that one may get the result arising from the observance of the injunction. ⁴ From the Vedic statement, 'Thou art that'. ⁵ Br. U., 1. 4. 10.