उपदेशसाहस्री (आदि शङ्कराचार्य - गद्य व पद्य भाग)

242 A THOUSAND TEACHINGS [CHAP. XVIII 80. (Objection). Suppose the relation is one of the seer and the seen. (Reply). How can it be with regard to the Witness which is devoid of activity ? अक्रियत्वेऽपि तादात्म्यमध्यक्षस्य भवेद्यदि । आत्माध्यक्षो ममास्तीति संबन्धाग्रहणे न धीः ॥ ८१ ॥ 81. If it be contended that there will be the identity of the ego and the Witness though the latter is devoid of activity (we say it cannot be so ; for) the knowledge of the said identity will not be there in the absence of the knowledge of the relation that my Self, the Witness exists. संबन्धग्रहणं शास्त्रादिति चेन्मन्यसे नहि । पूर्वोक्ताः स्युस्त्रिधा दोषा ग्रहो वा स्यान्ममेति च ॥ ८२ ॥ 82. If you think that the relation will be known from the scriptures ¹ it cannot be so. For (in that case) all the three ² defects spoken of before will arise. (And if there be a knowledge of the relation at all) it will be one of 'mine' (but not of identity). अदृशिर्दशिरूपेण भाति बुद्धिर्यदा तदा । प्रत्यया अपि तस्याः स्युस्तप्तायोविस्फुलिङ्गवत् ॥ ८३ ॥ 83. When it is accepted that the non-conscious intellect appears to be conscious its modifications also appear to be so like sparks of red-hot iron.³ ¹ Chh. U., 3. 14. 3. ² (1) The ego cannot know the relation as it is non-conscious, (2) the same is the case with the Witness as it is changeless and (3) the non-conscious ego cannot be taught by the Sruti. ³ It is the conclusion.