उपदेशसाहस्री (आदि शङ्कराचार्य - गद्य व पद्य भाग)

99-104] 'THOU ART THAT' 249 Self¹ exists in Its own nature even before² one is taught (the meaning of the sentence, 'Thou art That'). अशनायादिनिर्मुक्त्यै तत्काला जायते प्रमा । तत्त्वमस्यादिवाक्यार्थे त्रिषु कालेऽप्यसंशयः ॥ १०३ ॥ 103. The listening to the teaching and the production of right knowledge are simultaneous, and the result is the cessation³ of (the transmigratory existence consisting of) hunger etc. There can be no⁴ doubt about the meaning of the sentences like 'Thou art That' in the past, present or future. प्रतिबन्धविहीनत्वात्स्वयं चानुभवात्मनः । जायेतैव प्रमा तत्र स्वात्मन्येव न संशयः ॥ १०४ ॥ 104. The right knowledge of the Self which is of the nature of Pure Consciousness is, no doubt, produced in one at the time (of listening to the teaching) as all obstacles are removed⁵ (beforehand). ¹ The Sruti is the right evidence regarding the knowledge of the eternally existing Self. It cannot, therefore, be said that a wrong knowledge, a futile knowledge, a doubtful knowledge or no know- ledge is produced from the sentence. Verses 102—104 refute these objections. ² So the knowledge arising from the Sruti is not wrong. ³ Which is directly felt and therefore the knowledge is not futile. ⁴ It is felt that one is Brahman in the past, present and future. The knowledge is, therefore, not doubtful. ⁵ Through the method of agreement and contrariety. See verses 96 and 97 above. The ignorance of the implied meanings of the words, 'thou' and 'that' is the only obstacle to the right knowledge of Self- Brahman. It cannot, therefore, be said that no knowledge is produced.