उपदेशसाहस्री (आदि शङ्कराचार्य - गद्य व पद्य भाग)

बुद्ध्यारूढप्रकरणम् ॥ ७ ॥
CHAPTER VII
KNOWLEDGE THROUGH THE INTELLECT
बुद्ध्यारूढं सदा सर्वं दृश्यते यत्र तत्र वा ।
मया तस्मात्परं ब्रह्म सर्वज्ञश्चास्मि सर्वगः ॥ १ ॥

1. I am the supreme Brahman all-knowing and
   all-pervading, as pervaded¹ by the intellect all things²
   in all conditions are always illumined by me.³
   यथात्मबुद्धिचाराणां साक्षी तद्वत्परेष्वपि ।
   नैवापोढुं न वादातुं शक्यस्तस्मात्परो ह्यहम् ॥ २ ॥
2. Just as I am the witness of all the objects of
   my intellect, so, I am that⁴ of the objects of other
   ¹ For the word आरूढ in the Text see verse 156, Chap. 18.
   ² In waking or dream ; either in this world or in the next ; known
   either through the senses or inference or from the scriptures
   etc.
   ³ Just as a lamp is different from the objects it illumines, so, I am
   different from all objects illumined by me, Pure Consciousness.
   ⁴ Being witnessed difference cannot pertain to the witness. So
   there cannot be more than one witness.

102 A THOUSAND TEACHINGS [CHAP. VIII
intellects. I am not capable of being rejected ¹ or ac-
cepted.² Therefore I am the supreme Brahman.
विकारित्वमशुद्धत्वं भौतिकत्वं न चात्मनः ।
अशेषबुद्धिसाक्षित्वाद् बुद्धिवच्चाल्पवेदना ॥ ३ ॥
3. As It is the witness of all intellects (and their
modifications) the Self is not of limited knowledge
like the intellects and has no change, impurity or
material nature in It.
मणौ प्रकाश्यते यद्वद्रक्ताद्याकारतातपे ।
मयि संदृश्यते सर्वमातपेनेव तन्मया ॥ ४ ॥
4. Just as in the presence of sunlight colours such
as red etc., (of flowers and other things) are manifested
in a jewel,³ so, all objects are seen (in the intellect ⁴) in
My Presence.⁵ All things are, therefore, illumined by
Me like sun-light.
बुद्धौ दृश्यं भवेद् बुद्धौ सत्यां नास्ति विपर्यये ।
द्रष्टा यस्मात्सदा द्रष्टा तस्माद् द्वैतं न विद्यते ॥ ५ ॥
5. Objects of knowledge exist in the intellect as
long as it is there (in waking and dream) ; but they do
not exist in the opposite case (i.e., when the intellect is
¹ None can say that the Self is not the witness or not at any
place as It is All-knowing and All pervading.
² No one can make the Self an object of one's knowledge or
bring It into existence by any action as It always exists.
³ Crystal etc. ⁴ The intellect is not the illuminator.
⁵ Changeless like sunlight.
⁶ For there is no evidence that non-conscious things exist when
unknown.

3-6] KNOWLEDGE THROUGH THE INTELLECT 103
merged during deep sleep). The Knower is always ¹
the knower. Duality has, therefore, no existence.
अविवेकात्पराभावं यथा बुद्धिरवैत्तथा ।
विवेकात्तु परादन्यः स्वयं चापि न विद्यते ॥ ६ ॥
6. The intellect ² knew the non-existence of the
supreme Brahman before the discrimination (between
the Self and the non-Self). But after the discrimination
there is no individual Self different from Brahman nor
is there the intellect itself.
¹ For the Self never ceases to exist like the intellect, its modifi-
cations or the objects of knowledge. Therefore they must be
unreal. But the Self which always exists must be real and pure.
² Here the intellect is spoken of as having delusion. For it is
on account of the mutual superimposition of the Self and the
intellect that all delusion arises. Otherwise the intellect itself
could not be spoken of as deluded or otherwise as it is non-
conscious.