उपदेशसाहस्री (आदि शङ्कराचार्य - गद्य व पद्य भाग)

20 A THOUSAND TEACHINGS
province and the assumption of yajnopavîta ¹ etc., which
are the means to their performance, are forbidden. For
these rites and yajnopavîta etc., their means, are incon-
sistent with the knowledge of one's identity with the
supreme Self. It is on those people only that refer classes
and orders of life etc., to the Self that Vedic
actions and yajnopavîta etc., their means, are enjoined,
but not on those who have acquired the knowledge of
their identity with the supreme Self. That ² one is other
than Brahman is due only to the acceptance of (the
reality of) difference.
यदि कर्माणि कर्तव्यानि, न निवर्तयिषितानि, कर्मसाधना-
सम्बन्धिनः कर्मनिमित्तजात्याश्रमाद्यसम्बन्धिनश्च परमात्मनश्च
आत्मनैवाभेदप्रतिपत्तिं नावक्ष्यत् 'स आत्मा तत्त्वमसि' इत्येव-
मादिभिर्निश्चितरूपैर्वाक्यैः, भेदप्रतिपत्तिनिन्दां च नाभ्यधास्यत्
'एष नित्यो महिमा ब्राह्मणस्य', 'अनन्वागतं पुण्येनानन्वागतं
पापेन, अत्र स्तेनोऽस्तेनः' इत्यादिना ॥ ३१ ॥
31. "If Vedic rites were to be performed and not
meant to be renounced, the Sruti would neither have dec-
lared the identity of oneself with the supreme Self un-
related to those rites, their means, castes, orders of life,
etc., which are the conditions ³ of Vedic actions, in
unambiguous sentences like 'That ⁴ is the Self, thou art
¹ The holy thread worn by the first three classes of the Hindus—
the Brâhmanas, the Kshatriyas, and the Vaishyas.
² This is said in reply to the objection viz., why are duties enjoin-
ed only on the ignorant as they are also not different from
Brahman?
³ Those only who belong to castes or orders of life are fit for
Vedic actions. ⁴ Chh. U., 6. 8. 7.