1.
The seer itself, the sky-like supreme;
ever-shining and changeless, one alone and unborn;
stainless, all-pervading, nondual:
thus I am that eternally released. Om.
2.
I am the seer, pure and unchanging.
By my very nature, there aren't any objects to me.
Before and behind, above and below, everywhere is
the all-pervading reality, unborn and abiding as the Self.
3.
Unborn, undying, and accordingly ageless,
deathless, self-luminous, and all-pervasive, I am nondual—
neither cause nor effect, impeccably pure,
and ever content in complete liberation. Om.
4.
Deep sleep, the waking state, and the dream state are not my experiences
and do not exist for me at all, like illusions.
They neither exist independently nor are they dependent on the real.
Thus I am always the Fourth alone, the nondual seer.
5.
The continuous suffering of body, intellect, and the senses are not mine
and I'm not theirs, for I am changeless
and also because of the unreality of this stream.
It's unreal like the dreamlike visions of a sleeper.
6.
It is my truth that change does not exist for me
and the cause of change is never mine due to my nondual nature.
Thus I possess neither merit nor sin, liberation nor bondage,
social class nor stage of life for I'm without a body.
7.
Beginningless and without attributes, I claim no action nor its results.
For I am the Supreme without a second.
As space is all-pervading yet untouched,
I permeate this body with my subtlety.
8.
Always and equally in all beings, I am Isvara, the Supreme Ruler.
Beyond the mortal and immortal, I am the highest and the ultimate.
Although that Supreme Self of Reality and Nondual Being,
I am mistaken to be otherwise by the nescience of ignorance.
9.
Detached from ignorance, imagination, and action,
the limitless Self is completely pure.
Endowed with the powers of seeing and such, I am nondual,
established in my true nature, and motionless like the sky.
10.
I, Parabrahman, Atman, with surest vision, see—
no one is born again, as the Vedas say.
When the seed is absent, there's no creation.
No fruit is born where there's no delusion.
11.
This is thus mine and that like this is yours;
I also alone oversee my world and not otherwise:
such is the delusion of people's imagination.
Eternally equal is Brahman in that auspicious nonduality.
12.
That nondual knowledge is exceedingly pure.
The great ones thus experience neither sorrow nor delusion.
In the absence of both, there's neither birth nor binding action.
Such assuredness arises in the knowers of the Vedas.
13.
As in deep sleep while in the waking state is the one who doesn't see duality
while seeing through it to that nonduality.
Similarly is the one performing actions although actionless.
One is the knower of the Self and no other is the conclusion here.
14.
Thus this vision of supreme truth that's been declared
by me surely is the highest observation of Vedanta.
One is completely liberated if it is firmly understood.
As the sky is never stained, so is it here by action.
Bibliography
The Thousand Teachings trans. by A.J. Alston
Upadesa Sahasri trans. by Swami Jagadananda
A Thousand Teachings trans. by John Denton
A Thousand Teachings trans. by Sengaku Mayeda
Introductions
In the post-war years, western and western-inspired scholarship, notably that of Paul Hacker and Sengaku Mayeda, has tended to show that the only surviving independent work that can with safety be ascribed to Śaṃkara is the Upadeśa Sāhasrī or Thousand Teachings in both its prose and verse parts—though it would be incautious to suppose that there was finality in this judgement...
The independent works other than the Upadeśa Sāhasrī are not safe guides to the doctrine of the historical Śaṃkara, while the Upadeśa Sāhasrī itself is. Hence its importance today as a relatively compact statement by Śaṃkara of his own view, eminently suitable as an introduction to the inherently more diffuse work of the commentaries...
It is, however, not certain that either the prose or the verse parts of the Upadeśa Sāhasrī originally constituted a unity. The whole work is very possibly a compilation of short pieces that originally stood on their own...
Of the verse part, Chapters I, XVII, XVIII and XIX appear from their dedicatory verses to have been separate works originally. Chapters II to XVI, also, are most probably a compilation of works that were originally separate, as it is hard to explain the fact that they stand in ascending order of length as being due to mere chance...
~Alston
The Upadesasahasri consists of two parts, one in verse and the other in prose. The verse or Metrical Part (Padyabandha) comprises nineteen chapters (prakarana). Manuscripts indicate that the two parts were regarded as independent works, as it were, and studied or commented upon separately. They also suggest the possibility that any single chapter could be selected, copied, and studied apart from the rest. This means that reading of the text may begin anywhere.
~Mayeda
Sankara’s manner of exposition does not present us with the usual but avoidable additional difficulty which is obscurity of expression. He wrote magnificent works, both in prose and verse; and all of them are marked by depth of thought and lucidity of language.
Among his major works are the great commentaries on what are known as the three canons of Vedanta, viz., the principal Upanishads, the Bhagavad-gita, and the Brahma-sutra, and such independent manuals as the Upadesasahasri and the Vivekachudamani.
The quintessence of the philosophy of Sankara is stated in the following words which constitute a half-verse in Sanskrit; ‘‘The Absolute Spirit is the reality; the world of appearance is illusory; the so-called individual soul is the Absolute itself, and no other.”
~Mahadevan
