उपदेशसाहस्री (आदि शङ्कराचार्य - गद्य व पद्य भाग)

24 A THOUSAND TEACHINGS तथा चोक्तम्—‘रूपसंस्कारतुल्याऽऽधी रागद्वेषौ भयं च यत् । गृह्यते धीश्रयं तस्माज्ज्ञाता शुद्धोऽभयः सदा’ ॥ ३५ ॥ 35. “Moreover, (if it were in the Self) the pain could not be perceived by the Self like the colour of the eye by the same eye. Therefore, as it is perceived to have the same seat as burns, cuts and the like, pain must be an object of perception like them. Since ¹ it is an effect, it must have a receptacle like that in which rice is cooked. The impressions ² of pain must have the same seat as pain ³ itself. As they are perceived during the time when memory is possible (i.e., in waking and dream, and not in deep sleep), these impressions must have the same location ⁴ as pain. The aversion to cuts, burns and the like, the causes of pain, must also have the same seat ⁵ as the impressions (of pain). It is there- fore said, ‘Desire ⁶, aversion and fear have a seat com- mon with that of the impressions of colours. As they have for their seat the intellect,⁷ the knower, the Self, is always pure and devoid of fear.’ किमाश्रयाः पुना रूपादि संस्कारादय इति । उच्यते । यत्र कामादयः । क्व पुनस्ते कामादयः ? ‘कामः सङ्कल्पो विचि- ¹ This sentence is an answer to the objection that pain cannot be in the body which is non-conscious ; nor can it be in the Self which has been shown to be free from it ; so pain has no location at all. ² This is in reply to the objection viz, ‘Let the Self be the recep- tacle as the impressions and memory etc. of pain are perceived in the Self.’ ³ Pain being proved to be not in the Self, its impressions also cannot be there. ⁴ And therefore it is not the Self. ⁵ i.e., the non- Self. ⁶ Verse 13, chapter 15 of this book. ⁷ The intellect (and not the Self) is the seat of all other feelings also.