उपदेशसाहस्री (आदि शङ्कराचार्य - गद्य व पद्य भाग)

242 A THOUSAND TEACHINGS [CHAP. XVIII
80. (Objection). Suppose the relation is one of the
seer and the seen. (Reply). How can it be with regard
to the Witness which is devoid of activity ?
अक्रियत्वेऽपि तादात्म्यमध्यक्षस्य भवेद्यदि ।
आत्माध्यक्षो ममास्तीति संबन्धाग्रहणे न धीः ॥ ८१ ॥
81. If it be contended that there will be the identity
of the ego and the Witness though the latter is devoid
of activity (we say it cannot be so ; for) the knowledge
of the said identity will not be there in the absence
of the knowledge of the relation that my Self, the
Witness exists.
संबन्धग्रहणं शास्त्रादिति चेन्मन्यसे नहि ।
पूर्वोक्ताः स्युस्त्रिधा दोषा ग्रहो वा स्यान्ममेति च ॥ ८२ ॥
82. If you think that the relation will be known
from the scriptures ¹ it cannot be so. For (in that case)
all the three ² defects spoken of before will arise. (And
if there be a knowledge of the relation at all) it will be
one of 'mine' (but not of identity).
अदृशिर्दशिरूपेण भाति बुद्धिर्यदा तदा ।
प्रत्यया अपि तस्याः स्युस्तप्तायोविस्फुलिङ्गवत् ॥ ८३ ॥
83. When it is accepted that the non-conscious
intellect appears to be conscious its modifications also
appear to be so like sparks of red-hot iron.³
¹ Chh. U., 3. 14. 3.
² (1) The ego cannot know the relation as it is non-conscious,
(2) the same is the case with the Witness as it is changeless and
(3) the non-conscious ego cannot be taught by the Sruti.
³ It is the conclusion.