उपदेशसाहस्री (आदि शङ्कराचार्य - गद्य व पद्य भाग)

124 A THOUSAND TEACHINGS [CHAP. XII दृशेश्छाया यदारूढा मुखच्छायायेव दर्शने । पश्यंस्तं प्रत्ययं योगी दृष्ट आत्मेति मन्यते ॥ ६ ॥ 6. An ignorant person¹ looks upon the intellect as the Self, when there is the reflection² of the Self in the intellect like that of a face in a mirror. तं च मूढं च यद्यन्यं प्रत्ययं वेत्ति नो दृशेः । स एव योगिनां प्रेष्ठो नेतरः स्यान्न संशयः ॥ ७ ॥ 7. 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 con- nection with the Self, is, without doubt, the dearest to the knowers of Brahman. No one else is so. विज्ञातेर्यस्तु विज्ञाता स त्वमित्युच्यते यतः । स स्यादनुभवस्तस्य ततोऽन्योऽनुभवो मृषा ॥ ८ ॥ 8. As it is the Knower³ of knowledge that is referred to by the word 'Thou' (in the Sruti⁴) the understanding of the term 'Thou' in this sense is correct. The other⁵ sense different from it is due to superimposition. दृशिरूपे सदानित्ये दर्शनादर्शने मयि । कथं स्यातां ततो नान्य इष्यतेऽनुभवस्ततः ॥ ९ ॥ ¹ 'योगी' in the text. ² This is why one attributes the properties (e.g., agency, experi- encing, etc.,) of the intellect to the Self like those (e.g., spots etc.) of the mirror to the face. ³ Br. U., 3. 4. 2. ⁴ Chh. U., 6. 8. 7. ⁵ I.e., the Self with the intellect etc. superimposed on It.