उपदेशसाहस्री (आदि शङ्कराचार्य - गद्य व पद्य भाग)

236 A THOUSAND TEACHINGS [CHAP. XVIII] हन्त तर्हि न मुख्यार्थो नापि गौणः कथंचन । जानातीत्यादिशब्दस्य गतिर्वाच्या तथापि तु ॥ ५९ ॥ शब्दानामयथार्थत्वे वेदस्याप्यप्रमाणता । सा च नेष्टा, ततो ग्राह्या गतिरस्य प्रसिद्धितः ॥ ६० ॥ प्रसिद्धिर्मूढलोकस्य यदि ग्राह्या निरात्मता । लोकायतिकसिद्धान्तः सा चानिष्टा प्रसज्यते ॥ ६१ ॥ अभियुक्तप्रसिद्धिश्चेत्पूर्ववद्दुर्विवेकता । गतिशून्यं न वेदोऽयं प्रमाणं संवदत्युत ॥ ६२ ॥ 59—62. (Objection). Well, words that have no primary meanings can have no secondary ones also. Therefore, you are to explain the application of the words ‘knows’ etc. The Vedas would lose their authority as an evidence if words were false.¹ But that is not desirable.² (Reply). Should one, therefore, have to accept the application of words according to popular usage ? (Objection). If you accept the usage of ignorant people you will have to arrive at the conclusion of the Chârvâkas who hold that there is no Self (other than the body). But that is undesirable. If, on the other hand, you accept the usage of the learned you will arrive at the same dilemma as before.³ The Vedas which are an authority do not use meaning- less words. आदर्शे मुखसामान्यं मुखस्येष्टं हि मानवैः । मुखस्य प्रतिबिम्बो हि मुखाकारेण दृश्यते ॥ ६३ ॥ ¹ Have no meanings. ² For the Vedas are the only evidence regarding the Self. ³ See verse 54 above.