उपदेशसाहस्री (आदि शङ्कराचार्य - गद्य व पद्य भाग)

195-200] 'THOU ART THAT' 277
एवं च नेतिनेत्यर्थं गमयेतां परस्परम् ॥ १९८ ॥
198. Thus both of them in conjunction express the
same meaning¹ as is implied by the sentence, 'Not²
this, not this.'
एवं तत्त्वमसीत्यस्य गम्यमाने फले, कथम् ।
अप्रमाणत्वमस्योक्ता क्रियापेक्षत्वमुच्यते ॥ १९९ ॥
199. Why do you say that the sentence is not
an evidence³ (regarding the knowledge of Brahman)
and depends on an action (in order to produce the
same knowledge) as the result produced by the sentence,
'Thou art That', (is the right knowledge regarding
Self-Brahman ?).
तस्माद्याद्यन्तमध्येषु कुर्वित्येतद्विरोध्यतः ।
न कल्पामोऽश्रुतत्वाच्च श्रुतत्यागोऽप्यनर्थकः ॥ २०० ॥
200. We do not, therefore, admit (the injunction of
an action) in the beginning,⁴ end⁵ or middle.⁶ For it⁷
is contradictory and not met with in the Vedas. Not
only so, we have, in that case, to give up what⁸ is there
in them. And that would be harmful.
¹ A Being, one and indivisible, of the nature of Bliss, Self-
Brahman. ² Br. U., 2. 3. 6.
³ See verses 9, 17 and 18 above.
⁴ At the time of the first teaching of the sentence 'Thou art
That.' ⁵ At the time when direct knowledge of Self-
Brahman has been achieved. ⁶ At the time of understanding
the implied meanings of the words by the method of agreement
and contrariety. See verse 96 of this chapter for the said method.
⁷ See footnote 2, p. 272. ⁸ See footnote 1, p. 273.