उपदेशसाहस्री (आदि शङ्कराचार्य - गद्य व पद्य भाग)

80-87] ' THOU ART THAT' 243 आभासस्तदभावश्च दृशेः सीम्नो न चान्यथा । लोकस्य युक्तितः स्यातां तद्ग्रहश्च तथासति ॥ ८४ ॥ 84. The knowledge on the part of the people of the appearance and disappearance of the mental modi- fications is reasonably possible only on account of (the existence of) the Witness, the limit¹ and not in the contrary case. And in that case (viz., if the reflection of the Self is accepted) the intellect² may know itself to be Brahman. नन्वेवं दृशिसंक्रान्तिरयःपिण्डेऽग्निवद्भवेत् । मुखाभासवदित्येतदादर्श तन्निराकृतम् ॥ ८५ ॥ 85. (Objection). Is it not a change on the part of the Self to pervade the intellect like fire pervading a mass of iron? (Reply). We have refuted³ this in the example of the face and its reflection in a mirror. कृष्णायोलोहिताभासमित्येतद्दृष्टमुच्यते । दृष्टदृष्टान्ततुल्यत्वं न तु सर्वात्मना क्वचित् ॥ ८६ ॥ 86. That black iron appears to be red is only an example (to illustrate the fact that the non-conscious intellect appears to be conscious). An illustration and its subject can nowhere be absolutely similar in all respects. तथैव चेतनाभासं चित्तं चैतन्यवद्भवेत् । मुखाभासो यथादर्शे आभासश्चोदितो मृषा ॥ ८७ ॥ ¹ For It is left over when everything else is negated. ² See verse 29. ³ See verses 33 and 43 above.