उपदेशसाहस्री (आदि शङ्कराचार्य - गद्य व पद्य भाग)

246 A THOUSAND TEACHINGS [CHAP. XVIII
94. Everything¹ pervaded by the intellect together
with the ego² is the qualification of the Witness. With-
out being connected with anything and pervading every-
thing by means of Its reflection the Self is, therefore,
always of the nature of Knowledge Itself.³
प्रतिलोममिदं सर्वं यथोक्तं लोकबुद्धितः ।
अविवेकधियामस्ति नास्ति सर्वं विवेकिनाम् ॥ ९५ ॥
95. All this, described according to popular ideas
is the reverse (of what is true) and exists for the
undiscriminating ; it⁴ does not exist at all for men of
Knowledge.
अन्वयव्यतिरेकौ हि पदार्थस्य पदस्य च ।
स्यादेतदहमित्यत्र युक्तिरेवावधारणे ॥ ९६ ॥
96. Agreement⁵ and contrariety⁵ with regard to
words and with regard to their meanings are the only
¹ The gross body and things connected with it.
² Including the whole of the subtle body.
³ This (verses 91—94) is how the Self is discriminated from the
non-Self. See verse 90 above.
⁴ Everything described as qualification in the two previous verses.
⁵ The Self is always the witness and never ceases to exist. It is
self-existent and never a qualification. (See verse 94 above), It is,
therefore, real.
The ego etc. that are witnessed by the Self and depend for their
existence on It are always of the nature of qualifications. (See
verse 94 above). They are, therefore, unreal.
These are what are called agreement and contrariety with regard
to the meanings of the words.
The words such as Self, Existence, Knowledge, Bliss, etc. imply
Pure Consciousness. They are neither qualifications nor denote
anything qualified.
The words agent, experiencer, knower, thin, fat and so on do not
denote Pure Consciousness. They are applied to the Self when the
body, the senses, etc. qualify It.
These are what are called agreement and contrariety with regard
to words.