उपदेशसाहस्री (आदि शङ्कराचार्य - गद्य व पद्य भाग)

REITERATION AND REFLECTION 75 pungency, bitterness and astringency, though accepted as pleasant or unpleasant by the ignorant. "Thus I who do not consist of smell cannot be harmed or benefited by it either in its general form or in its special forms such as, flowers, fragrant pastes, etc. considered to be pleasant or unpleasant. For the Śruti¹ says that I am one who am 'eternally devoid of sound, touch, sight, taste and smell'. किंच य एव बाह्याः शब्दादयः ते शरीराकारेण संस्थिताः, तद्ग्राहकैश्च श्रोत्राद्याकारैः अन्तःकरणद्वयतद्विषयाकारेण च, अन्योन्यसंसर्गित्वात् संहतत्वाच्च सर्वक्रियासु । तत्र एवं सति विदुषो मम न कश्चित् शत्रुः मित्रं उदासीनो वा अस्ति । तत्र यदि कश्चित् मिथ्याज्ञानाभिमानेन प्रियं अप्रियं वा प्रयुयुङ्क्षेत क्रियाफललक्षणं, तन्मृषैव प्रयुयुङ्क्षते सः । तस्य अविषयत्वा- न्मम—'अव्यक्तोऽयमचिन्त्योऽयं' इति स्मृतेः । तथा सर्वेषां पञ्चानामपि भूतानां अविकार्यः, अविषयत्वात् । 'अच्छेद्योऽय- मदाह्योऽयं' इति स्मृतेः । यापि शरीरेन्द्रियसंस्थानमात्रमुपलक्ष्य मद्भक्तानां विपरीतानां च क्रियाक्रियादिप्रयुयुङ्क्षा, तज्जा च धर्माधर्मादिप्राप्तिः, सा तेषामेव, न तु मयि अजरे अमृते अभये, ‘नैनं कृताकृते तपतः’, ‘न कर्मणा वर्धते नो कनीयान्’, ‘सबाह्याभ्यन्तरो ह्यजः’, ‘न लिप्यते लोकदुःखेन बाह्यः’ इत्यादिश्रुतिस्मृतिभ्यः । अनात्मवस्तुनश्च असत्त्वात् इति परमो हेतुः । आत्मनश्च अद्वयत्वविषयाणि, द्वयस्यासत्त्वात्, यानि सर्वाणि उपनिषद्वाक्यानि, विस्तरशः समीक्षितव्यानि समीक्षित- व्यानीति ॥ ११६ ॥ ¹ Kath. U., 3. 15.

76 A THOUSAND TEACHINGS 116. “Moreover, sound and the other external objects transformed into the forms of the body, the ear and the other senses through which they are perceived, are transformed into the forms of the two internal organs, (the intellect and the mind), and also into those of their objects.¹ For they are connected and combined with one another in all actions. When this is so, I who am a man of knowledge have no one be- longing to me as a friend or a foe nor have I anyone indifferent belonging to me. Anybody, therefore, who wishes to connect me with pleasure or pain, the results of his action, through a false egoism, makes a vain effort. For I am not within the reach of pain or pleasure as the Sruti² says ‘It is unmanifested and inscrutable’. Similarly, I am not changeable by the action of any of the five elements as I am not of an objective nature. Therefore the Sruti³ says ‘It cannot be cut or burnt’. The merit or demerit arising out of good or evil done to this combination of the body and the senses on the part of those devotional or adverse to me will be theirs, but will not touch me who am devoid of old age, death and fear as the Sruti and Smritis say ‘It⁴ is not pained by omission or commission’, ‘It⁵ is not harmed or benefited by any action’, ‘Unborn,⁶ compris- ing the interior and exterior’ and ‘It⁷ is beyond the pain felt by the people, and unattached’. The supreme reason (why I am unattached) is that nothing really exists except the Self”.

¹ Pleasure, pain, etc. ² Bh. Gîtâ, 2. 25. ³ Bh. Gîtâ, 2. 24. ⁴ Br. U., 4. 4. 22. ⁵ Br. U., 4. 4. 23. ⁶ Mu. U., 2. 1. 2. ⁷ Kath. U., 5. 11.

REITERATION AND REFLECTION 77 As duality does not exist the portions of the Upani- shats regarding the oneness of the Self should be studied to a great extent.¹ Here ends the prose portion of A Thousand Teachings written by the all-knowing Sankara. ¹ The repetition of the last word in the text shows that the prose portion of the book is concluded.

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पद्यबन्धः द्वितीयो भागः Part II (Metrical) उपोद्घातप्रकरणम् ॥ १ ॥ CHAPTER I INTRODUCTION चैतन्यं सर्वगं सर्वं सर्वभूतगुहाशयम् । यत्सर्वविषयातीतं तस्मै सर्वविदे नमः ॥ १ ॥

1. I bow down to that all-knowing ¹ One which is pure Consciousness, all-pervading, ² all, ³ residing in the hearts ⁴ of all beings and beyond all objects ⁵ of know- ledge. समापय्य क्रियाः सर्वा दाराग्न्याधानपूर्विकाः । ब्रह्मविद्यामथेदानीं वक्तुं वेदः प्रचक्रमे ॥ २ ॥ ¹ Brahman, the all comprehensive Principle. It, like the sun, illumines everything without being an agent. ² Just as a rope pervades the snake in a rope-snake. ³ Because It is the material cause of everything. ⁴ The Sanskrit word literally means a cave. Here it stands for the intellect of which the Self is the witness. ⁵ Primeval Ignorance and all its modifications.

80 A THOUSAND TEACHINGS [CHAP. I 2. Now¹ then² the Vedas begin to describe the knowledge of Brahman after dealing with all actions³ preceded by marriage and the installation of sacred fire.⁴ कर्माणि देहयोगार्थं देहयोगे प्रियाप्रिये । ध्रुवे स्यातां ततो रागो द्वेषश्चैव ततः क्रियाः ॥ ३ ॥ धर्माधर्मौ ततोऽज्ञस्य देहयोगस्तथा पुनः । एवं नित्यप्रवृत्तोऽयं संसारश्चक्रवद्धृशम् ॥ ४ ॥ 3, 4. Actions, (both enjoined and prohibited), bring about one’s connection with the body ; when the con- nection with the body has taken place pleasure⁵ and pain⁵ most surely follow ; thence come attraction and repulsion, from them actions⁶ follow again, as the results of which merit and demerit appertain to an ignorant⁷ man, which again are similarly followed by the con- nection with the body. This transmigratory existence is thus going on continually for ever like a wheel. अज्ञानं तस्य मूलं स्यादिति तद्धानमिष्यते । ब्रह्मविद्यात आरब्धा ततो निःश्रेयसं भवेत् ॥ ५ ॥ ¹ In the knowledge portion of the Vedas (for the benefit of seekers after liberation). ² After one has acquired the qualifications such as, self-control etc., in order to be able to gain the knowledge of Brahman. ³ Both enjoined and prohibited. ⁴ Sacred fire is established at the time of marriage. It burns continuously throughout one’s life and with it one’s body is burnt at death. ⁵ The effects of merit and demerit. The Bliss of Brahman is not such an effect. ⁶ All efforts of the body, mind and speech. ⁷ One who was not got the knowledge of Brahman.

2-8] INTRODUCTION 81 5. The cessation¹ of Ignorance² is desirable as it is the root of this transmigratory existence. Hence a delineation of the knowledge of Brahman through which comes liberation (from Ignorance) is com- menced.³ विद्यैवाज्ञानहानाय न कर्माप्रतिकूलतः । नाज्ञानस्याप्रहाणे हि रागद्वेषक्षयो भवेत् ॥ ६ ॥ रागद्वेषक्षयाभावे कर्म दोषोद्भवं ध्रुवम् । तस्मान्निःश्रेयसार्थाय विद्यैवात्र विधीयते ॥ ७ ॥ 6, 7. Not being incompatible with Ignorance actions do not destroy it; it is knowledge alone that does it. Ignorance not being destroyed, the destruction of desire and aversion is not possible. Actions⁴ caused by impuri- ties⁵ are sure to follow in case desire and aversion are not removed. Knowledge alone, therefore, is taught here⁶ so that liberation (from Ignorance) may be accom- plished. ननु कर्म तथा नित्यं कर्तव्यं जीवने सति । विद्यायाः सहकारित्वं मोक्षं प्रति हि तद् व्रजेत् ॥ ८ ॥ 8. (Objection) Obligatory duties should be performed (along with the practice of knowledge) as long as life lasts,⁷ because these duties co-operate with Knowledge in producing liberation.⁸ ¹ Just as a snake ceases to exist immediately on one's having the knowledge of the rope in a rope-snake. ² Primeval Ignorance veil- ing Brahman. ³ In the Upanishats. ⁴ Efforts of the body, the mind and speech. ⁵ Desire, aversion and delusion. ⁶ In the Upanishats. ⁷ Îsh. U., 2. ⁸ Objection, verses 8—11 (line 1). 6

82 A THOUSAND TEACHINGS [CHAP. I यथा विद्या तथा कर्म चोदितत्वाविशेषतः । प्रत्यवायस्मृतेश्चैव कार्यं कर्म मुमुक्षुभिः ॥ ९ ॥ 9. As they are equally enjoined¹ obligatory duties and knowledge (should be practised together). They should be undertaken by those who aspire after libera- tion because Smritis² speak of sins³ also (arising out of the omission of those actions). ननु ध्रुवफला विद्या नान्यत्किंचिदपेक्षते । नाग्निष्टोमो यथैवान्यद् ध्रुवकार्योऽप्यपेक्षते ॥ १० ॥ तथा ध्रुवफला विद्या कर्म नित्यमपेक्षते । इत्येवं केचिदिच्छन्ति न कर्म प्रतिकूलतः ॥ ११ ॥ 10, 11 (first line). You may say "Followed by a sure result⁴ Knowledge does not depend⁵ on anything else." But it is not so. Just as Agnishtoma,⁶ though followed by an unfailing result,⁷ depends on things⁸ other than itself ; so, knowledge, though bringing about a sure result, must depend⁵ on obligatory duties. 11 (last line). (Reply). Some people hold this view. (We say :) No. As it is incompatible with actions Knowledge does not depend⁹ on them (in producing its result).¹⁰ ¹ Îsh. U., 11. ² The whole body of the sacred tradition or what is remembered by human Teachers. ³ See Manu Samhitâ, 11, 44. ⁴ Liberation. ⁵ In order to produce liberation. ⁶ The name of a particular Vedic sacrifice. ⁷ Higher regions, where there is pleasure higher than in this world. ⁸ Accessories such as, chanting of certain Vedic hymns, reading of certain verses and the knowledge of certain gods. ⁹ Though it depends on actions for its own birth. ¹⁰ Liberation.

9-14] INTRODUCTION 83 विद्यायाः प्रतिकूलं हि कर्म स्यात्साभिमानतः । निर्विकारात्मबुद्धिश्च विद्येतीह प्रकीर्तिता ॥ १२ ॥ 12. Accompanied by egoism$^1$ actions are in- compatible with Knowledge. For it is well-known here (in the Vedântas)$^2$ that Knowledge is the consciousness that the Self is changeless.$^3$ अहं कर्ता ममेदं स्यादिति कर्म प्रवर्तते । वस्त्वधीना भवेद्विद्या कर्तृधीनो भवेद्विधिः ॥ १३ ॥ 13. Actions have their origin in the consciousness that one is a doer and has the desire of having the results of what one does. Knowledge depends on a thing, (its own object and also on evidence), while actions depend entirely on the performer. कारकाण्युपमृद्नाति विद्या बुद्धिमिवोषरे । इति तत्सत्यमादाय कर्म कर्तुं व्यवस्यति ॥ १४ ॥ 14. The Knowledge (of one's own real nature) destroys the ideas of doership etc.$^4$ (on the part of oneself like the right Knowledge of the nature of the desert which destroys) the conviction of there being water in it. When this is so how can (a man of Knowledge) accept$^5$ them as true and perform actions ? $^1$ E.g., ' I am a Brâhmaṇa ' etc. $^2$ Literally, the final portions of the Vedas. $^3$ I.e., Brahman Itself. So, a man of Knowledge can have nothing to do with agency of actions. $^4$ All the grammatical cases are meant. $^5$ For without accepting them as true actions are not possible.

84 A THOUSAND TEACHINGS [CHAP. I विरुद्धत्वादतः शक्यं कर्म कर्तुं न विद्यया । सहैव विदुषा तस्मात्कर्म हेयं मुमुक्षुणा ॥ १५ ॥ 15. It is, therefore, not possible on the part of a man of Knowledge to have Knowledge and perform an action at the same time as they are incompatible with each other. So, one who aspires after liberation should renounce actions.¹ देहाद्यैरविशेषेण देहिनो ग्रहणं निजम् । प्राणिनां तदविद्योत्थं तावत्कर्मविधिर्भवेत् ॥ १६ ॥ 16. The natural² conviction on the part of the people that the Self is not different from the body etc.³ arises through Ignorance. The Vedic injunctions (and prohibi- tions) are authoritative as long as it prevails. नेतिनेतीति देहादीनपोह्यात्मावशेषितः । अविशेषात्मबोधार्थं तेनाविद्या निवर्तिता ॥ १७ ॥ 17. The Self is left over by negating the body etc. by the Sruti,⁴ 'Not this, not this,' so that one may have the Knowledge of the Self which is devoid of all attri- butes. Ignorance is brought to an end by this Knowledge. निवृत्ता सा कथं भूयः प्रसूयेत प्रमाणतः । असत्येवाविशेषेऽपि प्रत्यगात्मनि केवले ॥ १८ ॥ ¹ I.e., (1) those of which the results are desired, (2) which are prohibited, (3) that are obligatory and (4) those the performance of which becomes necessary on certain special occasions. ² I.e., not arising from the teachings of the Sâstras. ³ I.e., the body, the senses, the mind, the intellect, vital force and their properties. ⁴ Br. U., 2. 3. 6.

15-21] INTRODUCTION 85 18. How¹ can Ignorance, once negated (by Vedic evidence), arise again? For it is neither in the inner- most Self which is only one² without a second and without attributes nor in the non-Self.³ न चेद्भूयः प्रसूयेत कर्ता भोक्तेति धीः कथम् । सदस्मीति च विज्ञाने तस्माद्विद्याऽसहायिका ॥ १९ ॥ 19. How can there again be the idea⁴ that one is a doer of actions and experiencer of their results if Ignor- ance does not arise after there has grown the Know- ledge, ‘ I am Brahman ’ ? Knowledge, therefore, is inde- pendent of actions (in producing liberation). अत्यरेचयदित्युक्तो न्यासः श्रुत्यात एव हि । कर्मभ्यो मानसान्तेभ्य एतावदिति वाजिनाम् ॥ २० ॥ अमृतत्वं श्रुतं यस्मात्त्याज्यं कर्म मुमुक्षुभिः । अग्निष्टोमवदित्युक्तं तत्रेदमभिधीयते ॥ २१ ॥ 20, 21 (first line). Therefore, it is said by the Sruti that the renunciation of actions including mental ones (catalogued in the Nârâyanopanishat)⁵ is superior to their performance. Again immortality is heard of in the Brihadâranyakopanishat⁶ which says “ This⁷ alone.” Hence they should be renounced by those who aspire after liberation. ¹ This verse is an answer to the objection that Ignorance, though negated, may prevail again. ² So, the Self cannot cause Ignor- ance. ³ No category in the domain of the non-Self can cause Ignorance as all such categories are caused by it. ⁴ So, actions, naturally depending on this idea, become impossible then. ⁵ Nâ. U. 78. ⁶ 4. 5. 15. ⁷ I. e., knowledge alone, independent of actions, is the cause of immortality (liberation).

86 A THOUSAND TEACHINGS [CHAP. I 21 (last line). We give the following reply¹ to the objector who quoted the example of Agnishtoma.² नैककारकसाध्यत्वात्फलान्यत्वाच्च कर्मणः । विद्या तद्विपरीतातो दृष्टान्तो विषमो भवेत् ॥ २२ ॥ 22. Knowledge is quite opposite in nature to that of actions like Agnishtoma etc. for they are accomplished with the help of many³ materials and differ in the quality⁴ of the result of each individual performance. The example, therefore, is not parallel. कृष्यादिवत्फलार्थत्वादन्यकर्मोपबृंहणम् । अग्निष्टोमस्त्वपेक्षेत विद्यान्यत्किमपेक्षते ॥ २३ ॥ 23. As it produces a result (variable in quality) the Agnishtoma sacrifice, like agriculture etc., requires subsidiary⁵ actions⁶ other than itself. But what else will Knowledge depend⁷ on ? प्रत्यवायस्तु तस्यैव यस्याहंकार इष्यते । अहंकारफलार्थित्वे विद्येते नात्मवेदिनः ॥ २४ ॥ 24. It is only one having egoism⁸ that may incur sin (by the omission⁹ of duties). A man who has got Self-knowledge has neither egoism nor a desire for the results of actions. ¹ Verses 22 and 23. ² See verse 10 above. ³ The perfor- mance of such an action becomes efficacious only when prescribed articles, 'mantras' (Vedic formulae) etc., are used. ⁴ Chh. U., 1.

1. 10. ⁵ See footnote 3, sloka 22. ⁶ So that the quality of the result might be better. ⁷ Because liberation, the result of Know- ledge, does not vary in quality. ⁸ I. e., the idea that one is an agent and experiencer. ⁹ See verse 9 above.

22-26] INTRODUCTION 87 तस्मादज्ञानहानाय संसारविनिवृत्तये । ब्रह्मविद्याविधानाय प्रारब्धोपनिषत्त्वियम् ॥ २५ ॥ 25. The Upanishats ¹ are, therefore, ² commenced in order to teach the Knowledge of Brahman so that Ignorance might be removed and transmigratory ex- istence might for ever come to an end.³ सदेरुपनिपूर्वस्य क्विपि चोपनिषद्भवेत् । मन्दीकरणभावाच्च गर्भादेः शातनात्तथा ॥ २६ ॥ 26. The word ‘Upanishat’ is derived from the root ‘sad’⁴ prefixed by two particles, ‘Upa’⁵ and ‘ni’⁶ and followed by the suffix ‘Kvip’. So, that⁷ which loosens the bondage of birth, (old age), etc., (enables a man to approach Brahman) and destroys birth, (death), etc., is called Upanishat.⁸ ¹ Upanishadic texts are meant. ² As independent of actions right knowledge produces liberation. ³ This verse states the main conclusion of the Chapter. ⁴ This root has three meanings, (a) to slacken, (b) to move and (c) to destroy. ⁵ Near. ⁶ Certainly. ⁷ The Knowledge of Brahman. ⁸ In the primary sense, the books are so called in a secondary sense only.

प्रतिषेधप्रकरणम् ॥ २ ॥ CHAPTER II NEGATION प्रतिषेद्धुमशक्यत्वान्नेतिनेतीति शेषितम् । इदं नाहमिदं नाहमित्यद्धा प्रतिपद्यते ॥ १ ॥

1. Impossible ¹ to be negated the Self is left over on the authority of the Sruti, ‘Not this, not this.’ So, the Self becomes clearly known on the reflection, ‘I am not this, I am not this.’ ² अहंधीरिदमात्मोत्था वाचारम्भणगोचरा । निषिद्धात्मोद्भवत्वात्सा न पुनर्मानतां व्रजेत् ॥ २ ॥
2. The consciousness of egoism (i.e., the mistaken identity of the Self with the body etc.) has its origin in the intellect ³ and has for its object what ⁴ is based on words ⁵ only. As its very nature and origin are both negated (by the Sruti, ‘Not this, not this’), egoism ⁶ can never again ⁷ be regarded as founded on any evidence. ¹ For the Self is the witness of the process of negation itself. ² I.e., I am not the body, the senses, the mind, the intellect and the vital force. But I am the witness of all of them. ³ The object portion in the consciousness ‘I’. While using the word ‘I’ people mix up Pure Consciousness and the intellect. The intellect is the object portion of the consciousness ‘I’, Pure Consci- ousness is the non-object portion. ⁴ Name and form. ⁵ Chh. U.,
3. 1. 4-6. ⁶ Though as old as time itself and experienced by beings birth after birth. ⁷ After the nature of the Self has been known.

1-4] NEGATION 89 पूर्वबुद्धिमबाधित्वा नोत्तरा जायते मतिः । दृशिरेकः स्वयं सिद्धः फलत्वात्स न बाध्यते ॥ ३ ॥ 3. A following ¹ knowledge does not arise without negating ² the previous ³ one (e.g., the knowledge of the rope does not come without destroying that of the snake in a rope-snake). Pure Consciousness, the Self, only has an independent existence and is never negated as It is the result ⁴ of evidences. इदं वनमतिक्रम्य शोकमोहादिदूषितम् । वनाद्गान्धारको यद्वत्स्वात्मानं प्रतिपद्यते ॥ ४ ॥ 4. One attains one's own innermost ⁵ Self by crossing ⁶ the forest of this body infested with ferocious beasts of grief, delusion, etc., like the man ⁷ of the country of Gândhâra who crossed the forest and reached his own country. ¹ The right Knowledge of the substratum. ² So, the Knowledge of the Self does not arise without destroying the previous Know- ledge of egoism etc. ³ The superimposed Knowledge. ⁴ See paras 103 and 108 (Part I). ⁵ It is the innermost because It is the substratum of the intellect, the mind, the vital force, the body, etc., each of which is supposed by the ignorant to be the Self. ⁶ By discriminating the body and the mind from the Self. ⁷ The story runs thus : This man, with his eyes covered and thrown in a deep forest far away from his own country, was very miserable and was crying loudly in order that the covering of his eyes might be removed, when a kind man did it and indicated the path to his country. The man then did reach his own country by remembering the instruction of the kind man. (Such is the case with the disciple and the teacher.) See Chh. U., 6. 14.

ईश्वरात्मप्रकरणम् ॥ ३ ॥ CHAPTER III SELF-BRAHMAN ईश्वरश्चेदनात्मा स्यान्नासावस्मीति धारयेत् । आत्मा चेदीश्वरोऽस्मीति विद्या साऽन्यनिवर्तिका ॥ १ ॥

1. The aspirant cannot know that he is Brahman if It be different from the Self. (It then contradicts the Sruti.) But if he has the conviction that he, the Self, is Brahman (there is no contradiction to the Sruti). This is (right) Knowledge which destroys Ignorance.¹ आत्मनोऽन्यस्य चेद्धर्मा अस्थूलत्वादयो मताः । अज्ञेयत्वेऽस्य किं तैः स्यादात्मत्वे ह्यन्यधीह्नुतिः ॥ २ ॥
2. What would be the use (of the description by the Sruti) of the qualities, ‘not² large’ etc. if they were the qualities of one³ other than the Self, it being not⁴ an object of search? But if Brahman (with these qualities) is the Self the ideas⁵ such as, largeness, smallness, etc. are negated⁶ from the latter. ¹ Which falsely shows that there are things other than the Self. ² Br. U., 3. 8. 8. ³ Personal God. ⁴ For it is other than the Self. See Br. U., 1. 4. 7. ⁵ Superimposed on the Self. ⁶ And thus libera- tion is achieved.

1-4] SELF-BRAHMAN 91 मिथ्याध्यासनिषेधार्थं ततोऽस्थूलादि गृह्यताम् । परत्र चेन्निषेधार्थं शून्यतावर्णनं हि तत् ॥ ३ ॥ 3. Know, therefore, that the Sruti, ‘not large’ etc. is meant to negate the false superimposition (of largeness, smallness, etc. on the Self) as it would be a description of a void if it were meant to negate those qualities from one other than the Self. बुभुत्सोर्यदि चान्यत्र प्रत्यगात्मन इष्यते । अप्राणो ह्यमनाः शुभ्र इति चानर्थकं वचः ॥ ४ ॥ 4. Moreover, the saying,¹ ‘devoid of the vital force, devoid of the mind and pure’ would be unmeaning if these qualities were meant to be negated from one other² than the individual Self, the aspirant. ¹ Mu. U., 2. 1. 2. ² For the vital force and the mind are possessed by none other than the individual Self. It possesses them owing to Ignorance which is removed by this negation.

तत्त्वज्ञानस्वभावप्रकरणम् ॥ ४ ॥ CHAPTER IV THE NATURE OF RIGHT KNOWLEDGE अहंप्रत्ययबीजं यदहंप्रत्ययवत्स्थितम् । नाहंप्रत्ययवह्न्युष्टं कथं कर्म प्ररोहति ॥ १ ॥

1. How can those actions of which the root is egoism¹ and which are accumulated in the mind pro- duce results when they are burnt² by the fire of non- egoism, (the right Knowledge that one is neither the doer of actions nor the experiencer of their results) ? दृष्टवच्चेत्प्ररोहः स्यान्नान्यकर्मा स इष्यते । तन्निरोधे कथं तत्स्यात्पृच्छामो वस्तदुच्यताम् ॥ २ ॥
2. (The objector). Actions burnt by the fire of Knowledge may produce results like the seen ones (of the actions of a man of Knowledge). (Reply). No. They are due to another cause.³ (The objector). I ask ¹ Identification of oneself with the gross and subtle bodies. ² Hence, actions accumulated in previous births are not obstacles to liberation when the Knowledge of Brahman arises. ³ I.e., those actions of past lives which have given birth to the present body and have begun to produce results.

1-5] THE NATURE OF RIGHT KNOWLEDGE 93 you how there can be actions ¹ when egoism ² is de- stroyed. Please answer. देहाद्यारम्भसामर्थ्याज्ज्ञानं सद्विषयं त्वयि । अभिभूय फलं कुर्यात्कर्मान्ते ज्ञानमुद्भवेत् ॥ ३ ॥ 3. (Reply). Such actions ³ produce their results by overpowering the Knowledge of Brahman in you, be- cause they have the power of producing the body etc. Knowledge, however, becomes manifest⁴ when ⁴ the results of these actions come to an end. आरब्धस्य फले ह्येते भोगो ज्ञानं च कर्मणः । अविरोधस्तयोर्युक्तो वैधर्म्यं चेतरस्य तु ॥ ४ ॥ 4. As knowledge and the experiencing (of pain and pleasure) are both results of actions that have given rise to the present body and have begun to produce results it is reasonable that they are not incompatible with each other. But other kinds of actions⁵ are different⁶ in nature. देहात्मज्ञानवज्ज्ञानं देहात्मज्ञानबाधकम् । आत्मन्येव भवेद्यस्य स नेच्छन्नपि मुच्यते । ततः सर्वमिदं सिद्धं प्रयोगोऽस्माभिरीरितः ॥ ५ ॥ ¹ Even those actions that have begun to produce results. ² For egoism is the root of all actions. (See the previous verse.) ³ See Footnote 3. Verse 2. ⁴ They come to an end only when they are exhausted by being experienced and one gets absolutely disembodied freedom. ⁵ (1) Actions accumulated in previous states of existence and (2) those that are done in this life after the realization of Knowledge. ⁶ For Knowledge destroys accumulated actions and makes im- potent those that are done in the present life after the attainment of Knowledge.

94 A THOUSAND TEACHINGS [CHAP. IV 5. The Knowledge of one's identity with the pure Self that negates the (wrong) notion of the identity of the body and the Self sets a man free even against his will when it becomes as firm as the belief of the man that he is a human ¹ being. All ² this, therefore, is established. And reasons have been already given by us. ¹ Identifying himself with the body. ² The compatibility of Knowledge with the actions that have begun to produce results and its incompatibility with other kinds of actions.