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. ~A.J. Alston
1. upodghātaḥ (introduction)
25. Therefore, for the destruction of ignorance, the cessation of saṃsara, and the establishment of Brahma-vidya, this Upanishad is begun.
2. pratisedhah (negation)
2. The notion of "I" arises from the non-Self belonging to the domain of mere words. When this notion has been negated as the true Self, it can never again attain the status of valid knowledge.
3. A subsequent understanding does not arise without canceling out the prior notion. The one seer is self-evident. Because it is the substrate of all, it cannot be negated.
3. īśvarātmā (self brahman)
1. If Isvara were separate from the Self, then one would have to understand 'I am not That.' But if Isvara is the Self, then the realization 'I am That' is the true knowledge which removes duality.
4. tattvajñāna-svabhāvaḥ (nature of true knowledge)
5. As to the conviction I'm the body, true knowledge refutes the false knowledge that the body is the Self. Arising in that true Self alone, such a person is liberated even without desiring so. Therefore all of this is proven and the practical application has been explained by us.
5. buddhy-aparādhaḥ (error in understanding)
2. Situated in the intellect, Atman appears to move and meditate. Similarly, to a person sitting in a moving boat, the trees on the bank appear to be moving. Such is the illusion of samsara.
5. This ego is illumined by pure consciousness and borrows its existence from that. When this is abandoned, there is nothing other than that. That itself is realization.
6. viśeṣāpohaḥ (negation of attributes)
3. All of these attributes are like fine ornaments. Arising out of nescience, they become non-existent when the true Self is known.
4. The knower is always the Self. By casting aside the known, it is purely realized. Even the ego is knowable and thus like a severed limb to that.
7. buddhy-ārūḍham (knowledge through the intellect)
1. Everything objectified by the intellect at all times is seen by me. Therefore, I am the Supreme Brahman, knower of all and all-pervading.
2. Since as the Self I am the witness of the movements of this mind, so similarly am I of other minds. I can neither be rejected nor accepted. Therefore I am indeed the highest.
5. Objects are seen in the intellect while it's active, but not when it's not. Since the seer is always there, duality isn't.
6. Through lack of discernment, the intellect perceived the supreme to be non-existent. But due to right discernment there is nothing other than the supreme and the intellect itself is not found.
8. mati-vilāpanam (dissolving the mind)
1. Consciousness in itself is my true nature. According to that realization, your connection with senses and emotions is caused by your delusion. Nothing you can do will affect me in any way, for all my worldly distinctions have been destroyed.
2. Having completely abandoned this state of living as a product of Maya in the world, attain supreme peace from unreal desires and actions. For I am always the Supreme Brahman, completely liberated, unborn, one devoid of duality.
