उपदेशसाहस्री (आदि शङ्कराचार्य - गद्य व पद्य भाग)

67-74] ' THOU ART THAT ' 239
बुद्धेस्तु प्रत्ययास्तस्मादात्माभासेन दीपिताः ।
ग्राहिका इव भासन्ते दहन्तीवोल्मुकादयः ॥ ७१ ॥
71. Therefore, just as torches and other things
appear to be possessed of the power of burning (on
account of there being fire in them), so, the modifica-
tions of the intellect, illumined by the reflection of the
Self, appear to be endowed with the power of perception.
स्वयमेवावभास्यन्ते ग्राहकाः स्वयमेव च ।
इत्येवं ग्राहकास्तित्वं प्रतिषिद्ध्यन्ति सौगताः ॥ ७२ ॥
72. The Buddhist philosophers deny the existence
of a Witness by saying that the modifications of the
intellect are themselves perceivers and are also per-
ceived (by themselves).
यद्येवं नान्यदृश्यास्ते किं तद्धारणमुच्यताम् ।
भावाभावौ हि तेषां यौ नान्यग्राह्यौ सता यदि ॥ ७३ ॥
अन्वयी ग्राहकस्तेषामित्येतदपि तत्समम् ।
अचितित्वस्य तुल्यत्वादन्ग्यस्मिन्ग्राहके सति ॥ ७४ ॥
73, 74. Say¹ how to refute (the Buddhists who hold)
that the modifications of the intellect are not illumined
by a Witness different from them. (In refuting the
Buddhists it may be said² that) though a persistent³
Knower, different from the modifications, revealing their
¹ Addressed to the Vedântins who do not accept a reflection of
the Self.
² By the said Vedântins.
³ Known to be so on the evidence of recognition: the knower is
the same in respect of all the modifications.