उपदेशसाहस्री (आदि शङ्कराचार्य - गद्य व पद्य भाग)

187-194] ' THOU ART THAT ' 275
190, 191. It is from the sentence only and from noth-
ing else that one knows oneself to be ever free.¹ The
meaning of the sentence is known from the knowledge
of the (implied) meanings of the words ; these meanings
again are surely understood by the method of agree-
ment² and contrariety. Thus one knows oneself to be
free from pain and action.
सदेवेत्यादिवाक्येभ्यः प्रमा स्फुटतरा भवेत् ।
दशमस्त्वमसीत्यस्माद्यथैवं प्रत्यगात्मनि ॥ १९२ ॥
प्रबोधेन यथा स्वाप्नं सर्वदुःखं निवर्तते ।
प्रत्यगात्मधिया तद्वद्दुःखित्वं सर्वदात्मनः ॥ १९३ ॥
192, 193. The right knowledge of Self-Brahman
becomes manifest from sentences such as, ‘Thou art
That’, like the knowledge acquired from the sentence,
‘you are the tenth.’ The (false) conception of pain
with regard to the Self vanishes for ever when the
(right) knowledge of Self-Brahman arises, like all kinds
of pain experienced in dream which come to an end
as soon as one wakes up.
कृष्णलादौ प्रमाऽजन्म तदन्यार्थाऽमृदुत्वतः ।
तत्त्वमस्यादिवाक्येषु न त्वेवमविरोधतः ॥ १९४ ॥
194. The knowledge (that they have been cooked)
does not arise in the case of gold³ particles etc. as
they do not become soft. They are made hot by
boiling them for the purpose of producing an unseen
result (in connection with sacrifices). It is not a fact
¹ I.e., Brahman. ² See verse 96 above. ³ See verse 185.