उपदेशसाहस्री (आदि शङ्कराचार्य - गद्य व पद्य भाग)

67-74] ' THOU ART THAT ' 239 बुद्धेस्तु प्रत्ययास्तस्मादात्माभासेन दीपिताः । ग्राहिका इव भासन्ते दहन्तीवोल्मुकादयः ॥ ७१ ॥ 71. Therefore, just as torches and other things appear to be possessed of the power of burning (on account of there being fire in them), so, the modifica- tions of the intellect, illumined by the reflection of the Self, appear to be endowed with the power of perception. स्वयमेवावभास्यन्ते ग्राहकाः स्वयमेव च । इत्येवं ग्राहकास्तित्वं प्रतिषिद्ध्यन्ति सौगताः ॥ ७२ ॥ 72. The Buddhist philosophers deny the existence of a Witness by saying that the modifications of the intellect are themselves perceivers and are also per- ceived (by themselves). यद्येवं नान्यदृश्यास्ते किं तद्धारणमुच्यताम् । भावाभावौ हि तेषां यौ नान्यग्राह्यौ सता यदि ॥ ७३ ॥ अन्वयी ग्राहकस्तेषामित्येतदपि तत्समम् । अचितित्वस्य तुल्यत्वादन्ग्यस्मिन्ग्राहके सति ॥ ७४ ॥ 73, 74. Say¹ how to refute (the Buddhists who hold) that the modifications of the intellect are not illumined by a Witness different from them. (In refuting the Buddhists it may be said² that) though a persistent³ Knower, different from the modifications, revealing their ¹ Addressed to the Vedântins who do not accept a reflection of the Self. ² By the said Vedântins. ³ Known to be so on the evidence of recognition: the knower is the same in respect of all the modifications.