उपदेशसाहस्री (आदि शङ्कराचार्य - गद्य व पद्य भाग)

A METHOD OF ENLIGHTENING THE DISCIPLE 21 That ; ' nor would it have condemned the acceptance of (the reality of) difference in clauses such as ' It ¹ is the eternal glory of the knower of Brahman,' ' Untouched ² by virtue, untouched by sin', and ' Here ³ a thief is no thief.' कर्मासम्बन्धिस्वरूपत्वं कर्मनिमित्तवर्णाद्यसम्बन्धरूपतां च नाभ्यधास्यत्, कर्माणि च कर्मसाधनानि च यज्ञोपवीतादीनि यद्यपरितित्याजयिषितानि । तस्मात् ससाधनं कर्म परित्यक्तव्यं मुमुक्षुणा, परमात्माऽभेददर्शनविरोधात्, आत्मा च पर एवेति प्रतिपत्तव्यो यथाश्रुत्युक्तलक्षणः ॥ ३२ ॥ 32. "The Srutis would not have stated that the essential nature of the Self was in no way connected with Vedic rites and conditions required by them such as a particular class, and the rest, if they did not intend that those rites and yajnopavîta etc., their means, should be given up. Therefore, Vedic actions which are in- compatible with the knowledge of the identity of one- self with the supreme Self should be renounced together with their means by one who aspires after liberation ; and it should be known that the Self is no other than Brahman as defined in the Srutis." स यदि ब्रूयात्—भगवन्, दह्यमाने छिद्यमाने वा देहे प्रत्यक्षा वेदना, अशनायादिनिमित्तं च प्रत्यक्षं दुःखं मम । परश्चायमात्मा, ‘ अयमात्माऽपहतपाप्मा विजरो विमृत्युर्विशोको विजिघत्सोऽपि- पासः सर्वगन्धरसवर्जितः ' इति श्रूयते सर्वश्रुतिषु स्मृतिषु च । ¹ Br. U., 4. 4. 23. ² Br. U., 4. 3. 22. ³ Br, U., 4. 3. 22.