उपदेशसाहस्री (आदि शङ्कराचार्य - गद्य व पद्य भाग)

296 A THOUSAND TEACHINGS [CHAP. XIX unreal¹ and unreality real.² Hence the nature of actions and their instruments³ also (cannot be as- certained). It is for these reasons that the Self is (ascertained to be) unborn. अकुर्वद्दिष्टं यदि वास्य कारकं न किंचिदन्यन्ननु नास्त्य- कारकम् । सतोऽविशेषादसतःश्च सच्छ्युतौ तुलान्त- योर्यद्वदनिश्चयान्न हि ॥ २१ ॥ 21. If the instruments in connection with the birth of duality be considered to be devoid of any action whatever there will be nothing (which will not be an instrument). (And if they are considered to have the power of action) they will not be instruments. (For they can be acting neither) in the state of reality nor of unreality as both these states are without any particulars (and will always produce effects or never produce any). Neither⁴ can they become instruments at the time⁵ of their deviation from their original states (of reality or unreality). For (in that case the distinction between the nature of the cause and that of the effect) cannot be ascertained like (the relation of cause and effect) between the two ends (moving up and down) of the beam of a balance. ¹ For all material causes are changeable and, therefore, unreal. ² For a material cause cannot but have some existence ; it cannot be a void. ³ Regarding the production of duality. ⁴ If you argue that reality or unreality may have the power of action when they deviate from the previous states (of reality or unreality). ⁵ Nor can they be instruments after such deviation. For devia- tion itself being an effect requires something to produce it, that again something else and so on. There will thus be a regressus ad infinitum.