उपदेशसाहस्री (आदि शङ्कराचार्य - गद्य व पद्य भाग)

124 A THOUSAND TEACHINGS [CHAP. XII
दृशेश्छाया यदारूढा मुखच्छायायेव दर्शने ।
पश्यंस्तं प्रत्ययं योगी दृष्ट आत्मेति मन्यते ॥ ६ ॥
6. An ignorant person¹ looks upon the intellect
as the Self, when there is the reflection² of the Self in
the intellect like that of a face in a mirror.
तं च मूढं च यद्यन्यं प्रत्ययं वेत्ति नो दृशेः ।
स एव योगिनां प्रेष्ठो नेतरः स्यान्न संशयः ॥ ७ ॥
7. He who looks upon the ego, the indiscrimination
that produces delusion and other mental modifications
(or the reflection of the Self in them) as having no con-
nection with the Self, is, without doubt, the dearest to
the knowers of Brahman. No one else is so.
विज्ञातेर्यस्तु विज्ञाता स त्वमित्युच्यते यतः ।
स स्यादनुभवस्तस्य ततोऽन्योऽनुभवो मृषा ॥ ८ ॥
8. As it is the Knower³ of knowledge that is referred
to by the word 'Thou' (in the Sruti⁴) the understanding
of the term 'Thou' in this sense is correct. The other⁵
sense different from it is due to superimposition.
दृशिरूपे सदानित्ये दर्शनादर्शने मयि ।
कथं स्यातां ततो नान्य इष्यतेऽनुभवस्ततः ॥ ९ ॥
¹ 'योगी' in the text.
² This is why one attributes the properties (e.g., agency, experi-
encing, etc.,) of the intellect to the Self like those (e.g., spots etc.)
of the mirror to the face.
³ Br. U., 3. 4. 2. ⁴ Chh. U., 6. 8. 7.
⁵ I.e., the Self with the intellect etc. superimposed on It.