उपदेशसाहस्री (आदि शङ्कराचार्य - गद्य व पद्य भाग)

UPADESHASÂHASRÎ OF SRÎ SANKARÂCHÂRYA SWÂMI JAGADÂNANDA

UPADESHA- SÂHASRI R. K. MATH MADRAS INDIA

SOME OPINIONS " . . . In translating as well as in drawing up the notes, the Swamiji has closely followed the authoritative com- mentary of Ramatirtha, so that no doubt can arise about the dependability of the interpretations adopted by him. . ." The Hindu " . . . Even those who are not very well up in Sanskrit will be able to master the contents of the book with the assistance of the lucid English Translation and explanatory notes . . ." Amrita Bazar Patrika " . . . The book . . . forms an indispensable guide to all seekers of true knowledge . . ." The Indian Express Price Rs. 3-8

निवेदिता १२ फ़रवरी '५८, गुरुवार वसंतपंचमी.

इस पृष्ठ पर कोई पाठ (text) उपलब्ध नहीं है। यह पृष्ठ रिक्त (blank) है।

उपदेशसाहस्री गद्यपद्यभागद्वयम् A THOUSAND TEACHINGS IN TWO PARTS—PROSE AND POETRY OF SRÎ SANKARÂCHÂRYA TRANSLATED INTO ENGLISH WITH EXPLANATORY NOTES BY SWÂMI JAGADÂNANDA SRI RAMAKRISHNA MATH MYLAPORE, MADRAS INDIA 1949

Published by The President Sri Ramakrishna Math Mylapore, Madras

Second Edition (All rights reserved) xx-12-49

Price : Rs. 3-8-0

Printed by C. Subbarayudu At the Vasanta Press The Theosophical Society Adyar, Madras

PREFACE Upadeshasâhasrî written by Srî Sankara, the great Teacher is translated into English with explanatory footnotes which will be found useful by readers while going through the book. References to Upanishats, the Vedânta Aphorisms and the Bhagavad-Gîtâ mostly quoted by the author have been carefully traced and shown at the bottom of the pages, which, it is presumed, will throw much clear light on the Text and solve difficulties. In his eagerness to do good to people the great author, while writing the book, has spared no pains in making clear the idea of the distinction between oneself and one's body, mind, etc., which, when rightly compre- hended under the benevolent guidance of a Teacher, a man of Knowledge, will perfectly convince one that one is not other than the Unlimited Bliss untouched by hunger and thirst, grief and delusion, old age and death, the only real Existence, the Goal of all human beings to be realized in life. Râmatîrtha's glossary on Sankara's Upadesha- sâhasrî has been followed in translating the book and appending footnotes. Certain words not to be found in the text but neces- sary for making the meaning clear have very often been

iv A THOUSAND TEACHINGS placed within brackets. Explanatory paragraphs have been added to the translation in a few places. In studying the book one may begin either with the prose part or the metrical. We have adopted the most acceptable readings after consulting the Nirnayasâgar, Lotus Library and Mysore editions of the book. An index to the verses is appended at the end of the book. It will, it is hoped, be found useful. Srinagar, Kashmir TRANSLATOR July 24, 1941

LIST OF ABBREVIATIONS Ai. U. Aitareyopanishat. Bh. Gîta Bhagavadgîtâ. Br. Sû. Brahma Sûtra (Vedânta Sûtras). Br. U. Brihadâranyakopanishat. Chh. U. Chhândogyopanishat. G. K. Gaudapâda's Mândûkya-Kârikâ. Ish. U. Ishopanishat. Kath. U. Kathopanishat. Ke. U. Kenopanishat. Mâ. U. Mândûkyopanishat. M. N. U. Mahânârâyanopanishat. Mu. U. Mundakopanishat. Nâ. U. Nârâyanopanishat. Pra. U. Prasnopanishat. Sw. U. Swetâswataropanishat. T. A. Taittiriya Âranyaka. Tai. U. Taittirîyopanishat.

इस पृष्ठ पर कोई स्पष्ट अथवा पढ़ने योग्य अग्रभूमि पाठ (foreground text) मुद्रित नहीं है। यह पृष्ठ रिक्त (blank) है, जिस पर केवल विपरीत पृष्ठ की धुंधली प्रतिच्छाया (bleed-through) दिखाई दे रही है।

CONTENTS PART I (PROSE) CHAPTER PAGE

1. A method of enlightening the disciple . 1
2. The knowledge of the changeless and non- dual Self . . . . 33
3. Reiteration and Reflection . . . 71 PART II (METRICAL)
4. Introduction . . . . . 79
5. Negation . . . . . 88
6. Self-Brahman . . . . . 90
7. The nature of right knowledge . . . 92
8. Error in understanding . . . 95
9. Negation of attributes . . . 98
10. Knowledge through the intellect . . 101
11. Merging of the mind . . . . 104
12. Subtleness and pervasiveness . . 107
13. Right conception of the nature of Conscious- ness . . . . 111
14. Nature of the Witness . . . 116
15. Light . . . . . 122
16. Eyelessness . . . . . 128

viii A THOUSAND TEACHINGS CHAPTER PAGE 14. Dream and memory . . . . 136 15. Impossibility of one being another . . 151 16. Consisting of earth . . . . 167 17. Right knowledge . . . . 191 18. Thou art That . . . . 218 19. A conversation between the Self and the Mind . . . . . 288 Index to verses . . . . 301

उपदेशसाहस्री A THOUSAND TEACHINGS गद्यबन्धः प्रथमो भागः Part I (Prose) शिष्यप्रतिबोधविधिप्रकरणम् ॥ १ ॥ CHAPTER I A METHOD OF ENLIGHTENING THE DISCIPLE अथ मोक्षसाधनोपदेशविधिं व्याख्यास्यामो मुमुक्षूणां श्रद्द- धानानामर्थिनामर्थाय ॥ १ ॥

1. We shall now ¹ explain a method of teaching the means ² to liberation for the benefit of those aspirants after liberation who are desirous (of this teach- ing) and are possessed of faith (in it). ¹ After writing various books. ² Self-Knowledge .

2 A THOUSAND TEACHINGS तदिदं मोक्षसाधनं ज्ञानं साधनसाध्यादनित्यात्सर्वस्माद्विर- क्ताय त्यक्तपुत्रवित्तलोकैषणाय प्रतिपन्नपरमहंसपारिव्राज्याय शम- दमदयादियुक्ताय शास्त्रप्रसिद्धशिष्यगुणसम्पन्नाय शुचये ब्राह्मणाय विधिवदुपसन्नाय शिष्याय जातिकर्मवृत्तविद्याभिजनैः परीक्ष्रि- ताय ब्रूयात् पुनःपुनः यावद्ग्रहणं दृढीभवति ॥ २ ॥ 2. That means to liberation, viz. Knowledge, should be explained again and again until it is firmly grasped, to a pure Brâhmana disciple who is indifferent to everything that is transitory and achievable through certain means, who has given up the desire for a son, for wealth and for this world ¹ and the next,² who has adopted the life of a wandering monk and is endowed with control over the mind and senses, with compassion etc., as well as with the qualities of a disciple well- known in the scriptures, and who has approached the teacher in the prescribed manner, and been examined in respect of his caste, profession, conduct, learning and parentage. श्रुतिश्च—'परीक्ष्य लोकान् ... तत्त्वतो ब्रह्मविद्याम्' इति । दृढगृहीता हि विद्या आत्मनः श्रेयसे सन्तत्यै च भवति । विद्यासन्ततिश्च प्राण्‍यनुग्रहाय भवति नौरिव नदीं तितीर्षोः । शास्त्रं च—'यद्यप्यस्मा इमामद्भिः परिगृहीतां धनस्य पूर्णां दद्यात् एतदेव ततो भूयः' इति । अन्यथा च ज्ञानप्राप्त्य- भावात्—'आचार्यवान् पुरुषो वेद', 'आचार्याद्धैव विद्या ¹ Attainable through the birth of a son. Br. U., 1. 5. 16 and Br. U., 6. 4. 1. Sankara's Commentary. ² The region of the fathers, the result of Vedic actions, and that of the gods, the result of meditation. Br. U., 1. 5. 16.

A METHOD OF ENLIGHTENING THE DISCIPLE 3 विदिता', 'आचार्यः प्लावयिता', 'सम्यग्ज्ञानं प्लव इहोच्यते' इत्यादिश्रुतिभ्यः, 'उपदेक्ष्यन्ति ते ज्ञानं' इत्यादिस्मृतेश्च ॥ ३ ॥ 3. The Sruti¹ also says "A Brâhmana after ex- amining those worlds which are the result of Vedic actions should be indifferent to them seeing that nothing eternal can be achieved by means of those actions. Then, with fuel in his hands he should approach a teacher versed in the Vedas and esta- blished in Brahman, in order to know the Eternal. The learned teacher should correctly explain to that disciple who has self-control and a tranquil mind, and has approached him in the prescribed manner, the knowledge of Brahman revealing the imperishable and eternal Being." For only when knowledge is firmly grasped, it conduces to one's own good and is capable of transmission. This transmission of knowledge is helpful to people, like a boat to one who wants to cross a river. The scriptures too say "Although one may give to the teacher this world surrounded by oceans and full of riches, this knowledge is even greater than that." Otherwise² there would be no attainment of knowledge. For the Srutis say, "A man³ having a teacher can know Brahman," "Knowledge⁴ received from a teacher alone (becomes perfect)," "The teacher is the pilot," "Right Knowledge is called in this world a raft," etc. The Smriti⁵ also says, "knowledge will be imparted to you" etc. ¹ Mu. U., 1. 2. 12, 13. ² If it were not taught by a teacher. ³ Chh. U., 6. 14. 2. ⁴ Chh. U., 4. 9. 3. ⁵ Bh. Gîtâ, 4. 34.

4 A THOUSAND TEACHINGS शिष्यस्य ज्ञानाग्रहणं च लिङ्गैर्बुद्ध्वा अग्रहणे हेतून अधर्म- लौकिक-प्रमाद-नित्यानित्यविवेकविषयासञ्जातदृढपूर्वश्रुतत्व-लोक- चिन्तावेक्षण-जात्याद्यभिमानादीन् तत्प्रतिपक्षैः श्रुतिस्मृतिविहितैः अपनयेत्, अक्रोधादिभिरहिंसादिभिश्च यमैः, ज्ञानाविरुद्धैश्च नियमैः ॥ ४ ॥ 4. When the teacher finds from signs that know- ledge has not been grasped (or has been wrongly grasped) by the disciple he should remove the causes of non-comprehension which are past and present sins, laxity,¹ want of previous firm knowledge of what con- stitutes the subjects ² of discrimination between the eternal and the non-eternal, courting popular esteem, vanity of caste etc., and so on, through means contrary to those causes, enjoined by the Srutis and Smritis viz. avoidance of anger etc., and the vows (Yama³) con- sisting of non-injury etc., also the rules of conduct that are not inconsistent with knowledge. अमानित्वादिगुणं च ज्ञानोपायं सम्यक् ग्राहयेत् ॥ ५ ॥ 5. He should also thoroughly impress upon the disciple qualities like humility, which are the means to knowledge. आचार्यस्तूहापोहग्रहणधारणशमदमदयानुग्रहादिसम्पन्नो लब्धा- गमो दृष्टादृष्टभोगेष्वनासक्तः त्यक्तसर्वकर्मसाधनो ब्रह्मवित् ब्रह्मणि स्थितोऽभिन्नवृत्तो दम्भदर्पकुहकशाठ्यमायामात्सर्यान्नृताहङ्कारम- ¹ Unrestrained conduct, speech, eating, etc. ² viz., the Self and the non-Self. ³ i.e., non-injury, truthfulness, non-stealing, contin- . ence and non-acceptance of gifts.

A METHOD OF ENLIGHTENING THE DISCIPLE 5 त्त्वादिदोषवर्जितः केवलपरानुग्रहप्रयोजनो विद्योपयोगार्थी पूर्व- मुपदिशेत्—'सदेव सोम्येदमग्र आसीदेकमेवाद्वितीयम्', 'यत्र नान्यत्पश्यति', 'आत्मैवेदं सर्वम्', 'आत्मा वा इदमेक एवाग्र आसीत्', 'सर्वं खल्विदं ब्रह्म' इत्याद्याः आत्मैक्यप्रतिपादन- पराः श्रुतीः ॥ ६ ॥ 6. The teacher is one who is endowed with the power of furnishing arguments pro and con, of under- standing questions$^1$ and remembering$^2$ them, who possesses tranquillity, self-control, compassion and a desire to help others, who is versed$^3$ in the scriptures and unattached to enjoyments both seen$^4$ and unseen, who has renounced the means to all kinds of actions, is a knower of Brahman and established in It, is never a transgressor of the rules of conduct, and who is devoid of shortcomings such as ostentation, pride, deceit, cunning, jugglery, jealousy, falsehood, egotism and attachment. He has the sole aim of helping others and a desire to impart the knowledge of Brahman only. He should first of all teach the Sruti texts establishing the oneness of the Self with Brahman such as, "My$^5$ child, in the beginning it (the universe) was Existence only, one alone without a second," "Where$^6$ one sees nothing else," "All$^7$ this is but the Self", "In$^8$ the beginning all this was but the one Self" and "All$^9$ this is verily Brahman". $^1$ Put by the disciple. $^2$ So as to answer them. $^3$ Through instruc- tions traditionally handed down to him. $^4$ i.e., both here and here- after. $^5$ Chh. U., 6. 2. 1. $^6$ Chh. U., 7. 24. 1. $^7$ Chh. U., 7. 25. 2. $^8$ Ai. U., 1. 1. 1. $^9$ Chh. U., 3. 14. 1.

6 A THOUSAND TEACHINGS उपदिश्य च ग्राहयेत् ब्रह्मणो लक्षणम्—‘य आत्माऽपहत- पाप्मा’, ‘यत्साक्षादपरोक्षाद्ब्रह्म’, ‘योऽशनायापिपासे’, ‘नेति नेति’, ‘अस्थूलमनणु’, ‘स एष नेति’, ‘अदृष्टं द्रष्टृ’, ‘विज्ञानमानन्दम्’, ‘सत्यं ज्ञानमनन्तम्’, ‘अदृश्येऽनात्म्ये’, ‘स वा एष महानज आत्मा’, ‘अप्राणो ह्यमनाः’, ‘सबाह्या- भ्यन्तरो ह्यजः’, ‘विज्ञानघन एव’, ‘अनन्तरमबाह्यम्’, ‘अन्यदेव तद्विदितादथो अविदितात्’, ‘आकाशो वै नाम’ इत्यादिश्रुतिभिः ॥ ७ ॥ स्मृतिभिश्च—‘न जायते म्रियते वा’, ‘नादत्ते कस्यचि- त्पापम्’, ‘यथाकाशस्थितो नित्यम्’, ‘क्षेत्रज्ञं चापि मां विद्धि’, ‘न सत्तन्नासदुच्यते’, ‘अनादित्वान्निर्गुणत्वात्’, ‘समं सर्वेषु भूतेषु’, ‘उत्तमः पुरुषस्त्वन्यः’ इत्यादिभिः श्रुत्युक्त- लक्षणाविरुद्धाभिः परमात्मासंसारित्वप्रतिपादनपराभिः तस्य सर्वे- षानानन्यत्वप्रतिपादनपराभिश्च ॥ ८ ॥ 7, 8. After teaching these he should teach the defi- nition of Brahman through such Sruti texts as “The Self¹ devoid of sins”, “The Brahman² that is immediate and direct,” “That³ which is beyond hunger and thirst”, ‘'Not⁴-this, not-this”, “Neither⁵ gross nor subtle”, “This⁶ Self is not-this”, “It⁷ is the Seer Itself un- seen”, “Knowledge⁸-Bliss”, “Existence⁹-Knowledge- Infinite”, “Imperceptible¹⁰ bodiless”, “That¹¹ great ¹ Chh. U., 8. 7. 1. ² Br. U., 3. 4. 1. ³ Br. U., 3. 5. 1. ⁴ Br. U., 2. 3. 6. ⁵ Br. U., 3. 8. 8. ⁶ Br. U., 3. 9. 26. ⁷ Br. U., 3. 8. 11. ⁸ Br. U., Sloka 7, under 3. 9. 27. ⁹ Tai. U., 2. 1. ¹⁰ Tai. U., 2. 7. ¹¹ Br. U., 4. 4. 22.

A METHOD OF ENLIGHTENING THE DISCIPLE 7 unborn Self ", " Without ¹ the vital force and the mind," " Unborn ², comprising the interior and exterior ", " Con- sisting ³ of knowledge only ", " Without ⁴ interior or exte- rior ", " It ⁵ is verily beyond what is known as also what is unknown " and " Called ⁶ Âkâsha (the self-effulgent One) ", and also through such Smriti texts as the follow- ing : " It is ⁷ neither born nor dies," " It is ⁸ not affected by anybody's sins," " Just ⁹ as air is always in the ether," " 'The individual ¹⁰ Self should be regarded as the univer- sal one,' " " It is ¹¹ called neither existent nor non-existent," " As ¹² the Self is beginningless and devoid of qualities," " The ¹³ same in all beings " and " The Supreme ¹⁴ Being is different ; "—all these support the definition given by the Srutis and prove that the innermost Self is beyond transmigratory existence and that it is not different from Brahman, the all-comprehensive principle. एवं श्रुतिस्मृतिभिः गृहीतपरमात्मलक्षणं शिष्यं संसारसागरा- दुत्तितीर्षुं पृच्छेत्—कस्त्वमसि सोम्येति ॥ ९ ॥ 9. The disciple who has thus learnt the definition of the inner Self from the Srutis and the Smritis and is eager to cross the ocean of transmigratory existence is asked, " who are you, my child ? " स यदि ब्रूयात्—ब्राह्मणपुत्रः अदोन्वयः ब्रह्मचार्यासिम् , गृहस्थो वा, इदानीमस्मि परमहंसपरिव्राट् संसारसागरात् जन्म- मृत्युमहाग्राहात् उत्तितीर्षुरिति ॥ १० ॥ ¹ Mu. U., 2. 1. 2. ² Mu. U., 2. 1. 2. ³ Br. U., 2. 4. 12. ⁴ Br. U., 2. 5. 19. ⁵ Ke. U., 1. 3. ⁶ Chh. U., 8. 14. 1. ⁷ Bh. Gîtâ, 2. 20. ⁸ Bh. Gîtâ, 5. 15. ⁹ Bh. Gîtâ, 9. 6. ¹⁰ Bh. Gîtâ, 13, 2. ¹¹ Bh. Gîtâ, 13. 12. ¹² Bh. Gîtâ, 13. 31. ¹³ Bh. Gîtâ, 13. 27. ¹⁴ Bh. Gîtâ, 15. 17.