उपदेशसाहस्री (आदि शङ्कराचार्य - गद्य व पद्य भाग)

80-87] ' THOU ART THAT' 243
आभासस्तदभावश्च दृशेः सीम्नो न चान्यथा ।
लोकस्य युक्तितः स्यातां तद्ग्रहश्च तथासति ॥ ८४ ॥
84. The knowledge on the part of the people of
the appearance and disappearance of the mental modi-
fications is reasonably possible only on account of (the
existence of) the Witness, the limit¹ and not in the
contrary case. And in that case (viz., if the reflection
of the Self is accepted) the intellect² may know itself
to be Brahman.
नन्वेवं दृशिसंक्रान्तिरयःपिण्डेऽग्निवद्भवेत् ।
मुखाभासवदित्येतदादर्श तन्निराकृतम् ॥ ८५ ॥
85. (Objection). Is it not a change on the part of
the Self to pervade the intellect like fire pervading a
mass of iron? (Reply). We have refuted³ this in the
example of the face and its reflection in a mirror.
कृष्णायोलोहिताभासमित्येतद्दृष्टमुच्यते ।
दृष्टदृष्टान्ततुल्यत्वं न तु सर्वात्मना क्वचित् ॥ ८६ ॥
86. That black iron appears to be red is only an
example (to illustrate the fact that the non-conscious
intellect appears to be conscious). An illustration and
its subject can nowhere be absolutely similar in all
respects.
तथैव चेतनाभासं चित्तं चैतन्यवद्भवेत् ।
मुखाभासो यथादर्शे आभासश्चोदितो मृषा ॥ ८७ ॥
¹ For It is left over when everything else is negated.
² See verse 29. ³ See verses 33 and 43 above.