उपदेशसाहस्री (आदि शङ्कराचार्य - गद्य व पद्य भाग)

280 A THOUSAND TEACHINGS [CHAP. XVIII in that case. The sentence, therefore, can have no other meaning ¹ which involves contradiction. श्रोतृश्रोतव्ययोर्भेदो यदीष्टः स्याद्भवेदिदम् । इष्टार्थकोप एवं स्यान्न युक्तं सर्वथा वचः ॥ २०८ ॥ 208. The repetition of the idea, ‘I am Brahman’ might be possible if there were a difference between the hearer (i.e. the aspirant) ² and what is to be heard (but) the desired meaning ³ would be wronged in that case. Therefore the sentence becomes unreasonable (i.e., loses authority according to that view). सिद्धो मोक्षोऽहमित्येवं ज्ञात्वात्मानं भवेद्यदि । चिकीर्षुर्यः स मूढात्मा शास्त्रं चोद्घाटत्यपि ॥ २०९ ॥ 209. Knowing that one is eternally existing Libera- tion one who desires to perform actions ⁴ is a man of clouded intellect and nullifies the scriptures. नहि सिद्धस्य कर्तव्यं सकार्यस्य न सिद्धता । उभयालम्वनं कुर्वन्नात्मानं वञ्चयत्यपि ॥ २१० ॥ 210. For knowing oneself to be Brahman one has no duty to perform; nor can one be a knower of Brahman when one has duties to perform. One deceives oneself by having recourse to both sides. ¹ E.g., the reiteration of the idea, ‘I am Brahman.’ ² The Self (i.e., Brahman) Br. U. p. 2, 4, 5. See also verse 111. ³ That the individual Self is Brahman. ⁴ E.g., the reiteration of the idea, ‘I am Brahman’. For the objector’s contention see Verses 12 and 18 above.