उपदेशसाहस्री (आदि शङ्कराचार्य - गद्य व पद्य भाग)

250 A THOUSAND TEACHINGS [CHAP. XVIII] किं सदेवाहमस्मीति किंवाऽन्यत्प्रतिपद्यते । सदेव चेदहंशब्दः सता मुख्यार्थ इष्यताम् ॥ १०५ ॥ अन्यच्चेत्सदहंग्राहप्रतिपत्तिमृषैव सा । तस्मान्मुख्यग्रहे नास्ति वारणावगतेरिह ॥ १०६ ॥ 105, 106. Does one understand the word ‘I’ to mean Brahman, Itself or something other than It (when one is taught ‘Thou art Brahman’?) If it is understood to mean Brahman Itself you must accept the absolute identity¹ of the meaning of the word ‘I’ and that of the word Brahman. But if (the word ‘I’ imply something) other than Brahman the knowledge, ‘I am Brahman’ certainly becomes false. The arising of the knowledge of their absolute identity from this sentence cannot, therefore, be denied. प्रत्ययी प्रत्ययश्चैव यदाभासौ तदर्थता । तयोरचितिमत्त्वाच्च चैतन्ये कल्प्यते फलम् ॥ १०७ ॥ 107. Having the reflection of the Self in them the intellect and its modifications exist² for It and are non-conscious.² (Liberation,) the result is, therefore, supposed to be in the conscious Self. कूटस्थेऽपि फलं योग्यं राजनीव जयादिकम् । तदनात्मत्वहेतुभ्यां क्रियायाः प्रत्ययस्य च ॥ १०८ ॥ 108. As neither the intellect (with the reflection of the Self) nor its modification in the form of the ego is of the nature of the result³ or its (material) ¹ Directly expressed by the word ‘art’ the copula in the sentence ‘Thou art Brahman’. ² Therefore they cannot be connected with liberation, the result of right knowledge. ³ Liberation.