Upadesa Sahasri 10.12 Translations

yad advayaṃ jñānam atīva-nirmalam mahātmanāṃ tatra na śoka-mohatā tayor abhāve na hi janma karma vā bhaved ayaṃ veda-vidāṃ viniścayaḥ 

[12] Where there is but the one perfectly pure consciousness without a second, there the Mahātmas experience no grief or delusion1. When these are absent there is neither action nor rebirth. Such is the conclusion of the knowers of the Veda. ~Alston

12. All grief and delusion are removed from those great souls when there arises the very pure14knowledge of the non-dual Self. It is the conclusion of those who know the meaning of the Vedas that there cannot be any action or birth in the absence of grief and delusion. ~Jagadananda

12. When there is completely non-dual and stainless knowledge, then the great-souled experiences neither sorrow nor delusion. In the absence of both there is neither action nor birth. This is the firm belief ofthose who know the Veda. ~Mayeda

My Transcreation:

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.

All transcreations to date:

Transcreating Upadesa Sahasri Verse Chapter 10 dṛśi-svarūpa paramārtha-darśanam

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Line 1: yad advayaṃ jñānam atīva-nirmalam

Word-by-Word Meaning

• yad (यद्): which / that which

• advayaṃ (अद्वयं): non-dual / without a second

• jñānam (ज्ञानम्): knowledge / spiritual wisdom

• atīva (अतीव): exceedingly / extremely

• nirmalam (निर्मलम्): pure / stainless / free from blemish
• 
  

• mahātmanāṃ (महात्मनाम्): of the great-souled ones / of the wise sages

• tatra (तत्र): there / therein / in that state

• na (न): not / no

• śoka (शोक): grief / sorrow

• mohatā (मोहता): the state of delusion / infatuation
• 
  

• tayor (तयोः): of those two (referring to sorrow and delusion)

• abhāve (अभावे): in the absence / when non-existent

• na (न): not

• hi (हि): indeed / surely

• janma (जन्म): birth / rebirth

• karma (कर्म): action / binding deeds

• vā (वा): or
• 
  

• bhaved (भवेद्): happens / arises / is

• ayaṃ (अयम्): this

• veda-vidāṃ (वेदविदाम्): of the knowers of the Vedas (the wise)

• viniścayaḥ (विनिश्चयः): firm conclusion / certain conviction

Line 2: mahātmanāṃ tatra na śoka-mohatā

Word-by-Word Meaning

Line 3: tayor abhāve na hi janma karma vā

Word-by-Word Meaning

Line 4: bhaved ayaṃ veda-vidāṃ viniścayaḥ

Upadesa Sahasri 10.11 Translations

mamedam itthaṃ ca tavāda īdḥśaṃ tathā ’ham evāsya paro na vā ’nyathā vimūḍhataivaṃ na janasya kalpanā sadā same brahmaṇi cādvaye śive 

[11] In regard to the Absolute, which is ever homogeneous and identical throughout, auspicious, one without a second, people have such notions as ‘This, being of such a nature, is mine’ and ‘That, being of such a nature, is yours’1 and ‘I am of such and such a nature and no one else is and the truth is not otherwise’. This is mere confusion2. 1 Reading ‘tavāda’ for ‘tathedam’ with Mayeda. 2 Reading ‘evāsya’ for ‘evaṃ na’ with Mayeda. ~Alston

11. False conceptions of people such as, ‘mine,’ ‘this,’ ‘thus,’ ‘this is so,’ ‘I am so,’ ‘another is not so,’ etc., are all due to delusion. They are never in Brahman which is auspicious, the same in all and without a second. ~Jagadananda

10.11 People have false notions such as ‘this is mine’, ‘in this way’, ‘this is of such and such a kind’, ‘I am so’, ‘another is not so’ - due to delusion they are imagined in the mind of a man. They are not in Brahman which is ever the same in all beings, non-dual, auspicious, propitious, conscious and true. ~Denton

11. “This is mine, being thus,” “That is yours, being of such kind,” “Likewise, I am so, not superior nor otherwise”—[such] assumptions of people concerning Brahman, which is the same [to all beings], non-dual and auspicious, are nothing but their stupidity. ~Mayeda

My Transcreation:

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.

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Transcreating Upadesa Sahasri Verse Chapter 10 dṛśi-svarūpa paramārtha-darśanam

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mama (मम): mine

idam (इदम्): this

ittham (इत्थम्): in this manner / thus

ca (च): and

tava (तव): yours

idam (इदम्): this

īdṛśam (ईदृशम्): like that / of this kind

tathā (तथा): in the same way / so also

aham (अहम्): I

eva (एव): alone / indeed

asya (अस्य): of this (world/reality)

paraḥ (परः): the highest / supreme master

na vā (न वा): or not

anyathā (अन्यथा): otherwise 

vimūḍhatā (विमूढता): utter delusion / foolishness

evam (एवम्): thus / in this manner

na (न): not (Note: grammatical phrasing joins 'na' with 'janasya kalpanā' to mean "is it not just human imagination?")

janasya (जनस्य): of a person / of people

kalpanā (कल्पना): imagination / mental projection / construct

sadā (सदा): always / eternally

same (समे): in the identical / equal / homogenous

brahmaṇi (ब्रह्मणि): in Brahman (the Ultimate Reality)

ca (च): and

advaye (अद्वये): in the non-dual / one without a second

śive (शिवे): in the auspicious / pure consciousness 

Upadesa Sahasri 10.10 Translations

aham param brahma viniścayātma-dṛn. na jāyate bhūya iti śruter vacaḥ na caiva bīje ’py asati prajāyate phalaṃ, na janmāsti tato hy amohatā 

[10] He who has a settled vision of the Self in the form ‘I am the supreme Absolute’ is not born again, says the Veda. No fruit can grow up where there is no longer a seed, so there can be no more rebirth when there is no delusion. ~Alston

10. There is the saying of the Sruti that one who has the sure conviction about oneself that one is Brahman is never born again. There being no delusion there is no birth. For, when the cause is not there, there cannot be any effect. ~Jagadananda

10. He who sees Atman with the firm belief “I am the highest Brahman” “is born no more” (Kath. Up. 1,38), says the Sruti. When there is no seed, no fruit is produced. Therefore there is no birth, for there is no delusion. ~Mayeda

My Transcreation:

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.

All transcreations to date:

Transcreating Upadesa Sahasri Verse Chapter 10 dṛśi-svarūpa paramārtha-darśanam

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Line 1: aham param brahma viniścayātma-dṛn

Word-by-Word Meaning

• aham: I.

• param: the supreme / highest.

• brahma: Brahman (the ultimate, absolute reality).

• viniścaya: firm conviction / certain knowledge.

• ātma: self.

• dṛn (from dṛś): one who sees / perceives.
• 
  

• na: not.

• jāyate: is born.

• bhūyaḥ: again / furthermore.

• iti: thus / so.

• śruteḥ: of the Śruti (the Vedas / Upanishads).

• vacaḥ: the word / declaration
• 
  

• na: not.

• ca: and.

• eva: indeed / certainly.

• bīje: when the seed [is].

• api: even / also.

• asati: non-existent / absent.

• prajāyate: is produced / comes into being
• 
  

• phalam: fruit / result.

• na: no.

• janma: birth.

• asti: there is.

• tataḥ: therefore / from that.

• hi: because / surely.

• amohatā: delusionless state / freedom from ignorance 

Line 2: na jāyate bhūya iti śruter vacaḥ

Line 3: na caiva bīje ’py asati prajāyate

Line 4: phalaṃ, na janmāsti tato hy amohatā