उपदेशसाहस्री (आदि शङ्कराचार्य - गद्य व पद्य भाग)

27-33] ' THOU ART THAT ' 227 आत्माभासो यथाहंकृदात्मशब्दैस्तथोच्यते । उल्मुकादौ यथाग्न्यर्थाः परार्थत्वान्न चाञ्जसा ॥ ३१ ॥ 31. Just as words denoting¹ the action of fire are applied only indirectly and nor directly to torches etc. (having fire in them) as they imply a thing² different from torches etc. ; so, words³ implying the Self are applied to the ego having the reflection of the Self (and appearing like It). मुखादन्यो मुखाभासो यथादर्शानुकारतः । आभासान्मुखमप्येवमादर्शाननुवर्तनात् ॥ ३२ ॥ अहंकृत्यात्मनिर्भासो मुखाभासवदिष्यते । मुखवत्स्मृत आत्मान्योऽविविक्तौ तौ तथैव च ॥ ३३ ॥ 32, 33. As it imitates the mirror the reflection of a face is different from the face. The face which does not depend on the mirror (for its existence) is also different⁴ from its reflection. Similarly, the reflection of the Self in the ego is also regarded (as different from the pure Self) like that of the face which is different from the face. The pure Self is considered to be different (from Its reflection) like the face (which is different from its own). In fact, however, the Self and ¹ The word: 'burn' for example, is used with reference to a torch when we say 'The torch burns a thing'. ² Fire. ³ E.g., the word, 'I' implying Existence, Knowledge, Bliss, etc. ⁴ As a matter of fact it is the real face reflected in a mirror and acquiring, as it were, the quality of being in it and possessing its properties that is called the reflection. The reflection cannot be real, because it is not always in the mirror; nor can it be called absolutely unreal, because it is sometimes seen there. Therefore, the reflection is indescribable and the face is different from it.