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knowledge alone is capable of destroying ignorance chp 1 verse 3.7
2. That means to liberation, viz. Knowledge, should be explained again and again until it is firmly grasped,
to a pure Brahmana 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 and the next,' 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.
29
Therefore, Vedic actions which are incompatible with the knowledge of the identity of oneself with the supreme Self should be renounced together with their means by one who aspires after liberation ;
...
dnyana with dvaitam will not set
me free
....
38
...an ignorant man cannot discriminate between the means to the realisation of what is (really 1 ) desirable for him and the means to the avoidance of what is undesirable. It is the gradual removal of this ignorance that is the aim of the scriptures ...........
43.
" When ignorance is uprooted with the aid of the Shruti, Smriti and reasoning, the one-pointed intellect of the seer of the supreme Truth becomes established in the one Self consisting of pure Consciousness like a (homogeneous) lump of salt and all-pervading ...
.......
karma...bahirmukha
dnyan...antarmukha
....
60
point 81 The teacher said, " Listen. It was said (that the mental modification, called an action) ended in a result which was the reflection of Knowledge. Did you not hear it ~ I did not say that a change was produced in the Self as a result (of the modification of the mind) ....
78
It is Ignorance due to which the trans-migratory existence consisting of waking and dream is experienced.
The best austerities regarding the body, the mind and speech should be practised in order to purify the mind.
Try to make yourself quiet, Oh mind.
I am not deluded by your efforts. For I have known the Truth and am free from all bondage and change. I have no difference in the conditions preceding the knowledge of Truth and succeeding it. Your efforts, oh mind, are, therefore, useless.
As I am eternal I am not otherwise.
29
Therefore, Vedic actions which are incompatible with the knowledge of the identity of oneself with the supreme Self should be renounced together with their means by one who aspires after liberation ;
...
dnyana with dvaitam will not set
me free
....
38
...an ignorant man cannot discriminate between the means to the realisation of what is (really 1 ) desirable for him and the means to the avoidance of what is undesirable. It is the gradual removal of this ignorance that is the aim of the scriptures ...........
43.
" When ignorance is uprooted with the aid of the Shruti, Smriti and reasoning, the one-pointed intellect of the seer of the supreme Truth becomes established in the one Self consisting of pure Consciousness like a (homogeneous) lump of salt and all-pervading ...
.......
karma...bahirmukha
dnyan...antarmukha
....
60
point 81 The teacher said, " Listen. It was said (that the mental modification, called an action) ended in a result which was the reflection of Knowledge. Did you not hear it ~ I did not say that a change was produced in the Self as a result (of the modification of the mind) ....
78
It is Ignorance due to which the trans-migratory existence consisting of waking and dream is experienced.
It is Knowledge
that brings this Ignorance to an end.
You have thus
attained Fearlessness, you will never again feel pain
in waking or in dream. You are liberated from the
misery of this trans-migratory existence."
chp 3 re-iteration and reflection
85
As duality does not exist, the portions of the Upanishads regarding the oneness of the Self should be studied to a great extent.
karma na adnyan nivaratakam
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. Actions caused by impurities are sure to follow in case desire and aversion are not removed. Knowledge alone. therefore, is taught here so that liberation (from Ignorance) may be accomplished.
....
veda vidhis, karma ...only for those who think they arr the body.
............
vedanta knowledge will destroy the whole world....how?....mithya
karakani upa...
knowldege leaves you with nothing to be performed.....what's to be done...and for what purpose?
................
92
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 • 1 renounce actions.
One attains one's own innermost Self by crossing the forest of this body infested with ferocious beasts of grief, delusion, etc., like the man of the country of Gandhara who crossed the forest and reached his own country
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 Sruli). This is (right) Knowledge which destroys lgnorance.
......
Sanyas is the highest thing...not karma
,,,,,,,,,,,,,
102
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 being.
The Self Itself is not qualified by an arm which has been cut off and thrown away. Similarly, It is not qualified by any of the remaining things by which It is (thought to be) qualified.'
~ Therefore all the qualifications are similar to the arm (cut off and) thrown away as they are all non-Self. So the Self is free from all qualifications.
It is reasonable that, like ornaments, all these 2 are qualifications (of the Self) owing to superimposition through Ignorance. When the Self is known they prove to be unreal.
Give up false attempts and come to rest in Me from constant vain efforts as I am always the supreme . Brahman as if free from bondage, unborn and devoid of duality.
123 imp
It is the conclusion here (in the Vedantas) that one who, though perceiving the world of duality in the waking state, does not, as a man in deep sleep does not, perceive it owing to duality being negated and who is (really) actionless even when (apparently) acting, is a man of Self-knowledge ; but no one else is so.
This Right knowledge described by me is the highest because it is ascertained in the Veddntas. One becomes liberated and unattached (to actions) like the ether if one· is perfectly convinced of this Truth.
123
All grief and delusion are removed from those great souls when there arises the very pure knowledge of the non-dual Self.
131
An ignorant man gets identified with objects' 1 of knowledge and does not know the Self (which is different from them) like the tenth ~ boy who got identified as it were with the other nine.
He who looks upon the ego, the indiscrimination that produces delusion and other mental modifications (or the reflection of the Self in them) as having no connection with the Self, is, without doubt, the dearest to the knowers of Brahman. No one else is so.
One should, with great concentration of mind~ always know the Self to be All. One certainly becomes all-knowing and free when one knows Me to be residing is one's own body.~
143
This ascertained meaning of the Vedas described briefly by me should be imparted to those who have given up worldly action and controlled their minds by one whose intellect has been trained (according to the scriptures under a teacher who has known Brahman).
A (so-called) knower of the Self having the ideas of acceptance and rejection should be regarded as
not fit for liberation but must be considered to be certainly rejected by Brahman. ,.
He is a Knower of the Self to whom the ideas ' me ' and ' mine ' have become quite meaningless.
............
bramhavit bramhaiva bhavati
..........
197
Having a firm grasp of this secret Knowledge, 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.
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.
chp 3 re-iteration and reflection
85
As duality does not exist, the portions of the Upanishads regarding the oneness of the Self should be studied to a great extent.
karma na adnyan nivaratakam
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. Actions caused by impurities are sure to follow in case desire and aversion are not removed. Knowledge alone. therefore, is taught here so that liberation (from Ignorance) may be accomplished.
....
veda vidhis, karma ...only for those who think they arr the body.
............
vedanta knowledge will destroy the whole world....how?....mithya
karakani upa...
knowldege leaves you with nothing to be performed.....what's to be done...and for what purpose?
................
92
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 • 1 renounce actions.
One attains one's own innermost Self by crossing the forest of this body infested with ferocious beasts of grief, delusion, etc., like the man of the country of Gandhara who crossed the forest and reached his own country
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 Sruli). This is (right) Knowledge which destroys lgnorance.
......
Sanyas is the highest thing...not karma
,,,,,,,,,,,,,
102
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 being.
The Self Itself is not qualified by an arm which has been cut off and thrown away. Similarly, It is not qualified by any of the remaining things by which It is (thought to be) qualified.'
~ Therefore all the qualifications are similar to the arm (cut off and) thrown away as they are all non-Self. So the Self is free from all qualifications.
It is reasonable that, like ornaments, all these 2 are qualifications (of the Self) owing to superimposition through Ignorance. When the Self is known they prove to be unreal.
Give up false attempts and come to rest in Me from constant vain efforts as I am always the supreme . Brahman as if free from bondage, unborn and devoid of duality.
123 imp
It is the conclusion here (in the Vedantas) that one who, though perceiving the world of duality in the waking state, does not, as a man in deep sleep does not, perceive it owing to duality being negated and who is (really) actionless even when (apparently) acting, is a man of Self-knowledge ; but no one else is so.
This Right knowledge described by me is the highest because it is ascertained in the Veddntas. One becomes liberated and unattached (to actions) like the ether if one· is perfectly convinced of this Truth.
123
All grief and delusion are removed from those great souls when there arises the very pure knowledge of the non-dual Self.
131
An ignorant man gets identified with objects' 1 of knowledge and does not know the Self (which is different from them) like the tenth ~ boy who got identified as it were with the other nine.
He who looks upon the ego, the indiscrimination that produces delusion and other mental modifications (or the reflection of the Self in them) as having no connection with the Self, is, without doubt, the dearest to the knowers of Brahman. No one else is so.
One should, with great concentration of mind~ always know the Self to be All. One certainly becomes all-knowing and free when one knows Me to be residing is one's own body.~
143
This ascertained meaning of the Vedas described briefly by me should be imparted to those who have given up worldly action and controlled their minds by one whose intellect has been trained (according to the scriptures under a teacher who has known Brahman).
A (so-called) knower of the Self having the ideas of acceptance and rejection should be regarded as
not fit for liberation but must be considered to be certainly rejected by Brahman. ,.
He is a Knower of the Self to whom the ideas ' me ' and ' mine ' have become quite meaningless.
............
bramhavit bramhaiva bhavati
..........
197
Having a firm grasp of this secret Knowledge, 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.
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 immediately liberated in all respects on attaining this very
pure Knowledge.
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 lndra, should. therefore, not be imparted to any person without examining him carefully
198 123-198
203
So the whole of the universe exists only for a deluded intellect.
Unperceived in deep sleep but perceived (in waking and dream) by those only who are ignorant the whole of this universe is an outcome of Ignorance and therefore unreal.
It is said in the Shruti that the consciousness of the oneness (of the individual Self and Brahman) is Knowledge, and that of a difference (between them) is Ignorance.
When the mind becomes purified like a mirror, Knowledge is revealed in it.
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 lndra, should. therefore, not be imparted to any person without examining him carefully
198 123-198
203
So the whole of the universe exists only for a deluded intellect.
Unperceived in deep sleep but perceived (in waking and dream) by those only who are ignorant the whole of this universe is an outcome of Ignorance and therefore unreal.
It is said in the Shruti that the consciousness of the oneness (of the individual Self and Brahman) is Knowledge, and that of a difference (between them) is Ignorance.
When the mind becomes purified like a mirror, Knowledge is revealed in it.
Care should, therefore, be taken to purify the mind by Yama, Niyama, sacrifices and religious austerities.
The best austerities regarding the body, the mind and speech should be practised in order to purify the mind.
The controlling of the mind and
the emaciating of the body should be undertaken.
The attainment of the one pointedness of the mind and the senses is the best of austerities.
The attainment of the one pointedness of the mind and the senses is the best of austerities.
It is
superior to all religious duties and all other austerities.
.........
vidyasa anya nivartika
.,,
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).
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 ?
That knower of the Truth of the Bliss of the Self has no cause of fear whatsoever.
Whom should the knower of the Self salute if he is established in his own Glory which is infinite, non-dual and beyond name etc. ?
.........
vidyasa anya nivartika
.,,
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).
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 ?
That knower of the Truth of the Bliss of the Self has no cause of fear whatsoever.
Whom should the knower of the Self salute if he is established in his own Glory which is infinite, non-dual and beyond name etc. ?
Actions then have
no utility for him.
Those are to be pitied who know the supreme Brahman to be otherwise.
Those are to be pitied who know the supreme Brahman to be otherwise.
Those, on the other hand ,who know It to be not different from themselves are
established in the Self and are their own masters. They
have all the gods under their control.
For this Knowledge, the subject of all the Vedanta produces the conviction that the Self is Brahman. One becomes perfectly free from the bondage of this trans-migratory existence when one achieves it.
All one's efforts (viz., self-control etc.) become useless if one can know Brahman without being enjoined.
For this Knowledge, the subject of all the Vedanta produces the conviction that the Self is Brahman. One becomes perfectly free from the bondage of this trans-migratory existence when one achieves it.
All one's efforts (viz., self-control etc.) become useless if one can know Brahman without being enjoined.
One should, therefore, go on with the repetition so
long as the Self is not known.
One who knows oneself, the witness to be distinct from all these three is a real knower of the Self.
271
(Again) just as a lamp revealing things is different from them, so. the Knower is different from things known.
Knowing that one is eternally existing Liberation, one who desires to perform actions is a man of clouded intellect and nullifies the scriptures.
For knowing oneself to be Brahman one has no duty to perform ; nor can one be a knower of Brahman when one has duties to perform.
One who knows oneself, the witness to be distinct from all these three is a real knower of the Self.
271
(Again) just as a lamp revealing things is different from them, so. the Knower is different from things known.
Knowing that one is eternally existing Liberation, one who desires to perform actions is a man of clouded intellect and nullifies the scriptures.
For knowing oneself to be Brahman one has no duty to perform ; nor can one be a knower of Brahman when one has duties to perform.
One deceives
oneself by having recourse to both sides.
.........
mumukshu can give up karma
..........
293
That one is Brahman is the right knowledge. It is not negated by the false conceptions that one is an agent, has desires and is bound arising from fallacious evidences.
.........
mumukshu can give up karma
..........
293
That one is Brahman is the right knowledge. It is not negated by the false conceptions that one is an agent, has desires and is bound arising from fallacious evidences.
This (false) knowledge (i.e.,
I am an agent), like the identification of the Self with
the body, becomes unreasonable when the knowledge
that one is Brahman and not other than It is firmly
grasped according to (the teaching of) the scriptures.
Try to make yourself quiet, Oh mind.
I am not deluded by your efforts. For I have known the Truth and am free from all bondage and change. I have no difference in the conditions preceding the knowledge of Truth and succeeding it. Your efforts, oh mind, are, therefore, useless.
As I am eternal I am not otherwise.
Transitoriness is due to the connection with changes. I am
always self-effulgent and therefore without a second.
It is ascertained that everything created by the mind is non-existent.
False notions cannot be negated in any way other than thus knowing the Self.
False notions cannot be negated in any way other than thus knowing the Self.
It is these wrong
notions that are the causes of delusion.
These notions,
bereft of their cause, come to an absolute end, like
fire bereft of fuel, when knowledge is achieved.
............the end..................
............the end..................
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