उपदेशसाहस्री (आदि शङ्कराचार्य - गद्य व पद्य भाग)

THE KNOWLEDGE OF THE CHANGELESS 51 उपचर्यते यथा धात्वर्थत्वेन, तथा उपलब्धिशब्दोपचरितोऽपि धात्वर्थो बौद्धप्रत्ययः आत्मनः उपलब्धिविक्रियावसानश्चेत्, ना- त्मनः कूटस्थतां प्रतिपादयितुं समर्थः ॥ ७८ ॥ 78. Told thus the disciple said, "Sir, the example cited by you cannot prove that I am changeless." Teacher.— "How?" Disciple.—"For, just as the action of cutting, produc- ing and including the ultimate change in the thing to be cut, is secondarily called the meaning of the root (to cut), so, the word knowledge is used secondarily for the mental modification which is the meaning of the root (to know) and which ends in the result that is a change in know- ledge, the Self. The example cited by you cannot, therefore, establish the changeless nature of the Self." गुरुरुवाच—सत्यमेवं स्यात्, यदि उपलब्ध्युपलब्ध्रोः विशेषः। नित्योपलब्धिमात्र एव हि उपलब्ध्रा, न तु तार्किकसमय इव अन्या उपलब्धिः, अन्य उपलब्ध्रा च ॥ ७९ ॥ 79. The teacher said, "What you say would be true if there were a distinction existing between the Knower and Knowledge. For, the Knower is eternal Knowledge only.¹ The Knower and Knowledge are not different as they are in the argumentative² philosophy." ननु उपलब्धिफलावसानो धात्वर्थः कथमिति ॥ ८० ॥ 80. Disciple.—"How is it then that an action ends in a result which is Knowledge?"³ ¹ Pure Knowledge. ² The philosophy of the Naiyâyikas. ³ For Knowledge is spoken of as eternal in the previous para- graph. A result cannot, of course, be eternal.