उपदेशसाहस्री (आदि शङ्कराचार्य - गद्य व पद्य भाग)

A METHOD OF ENLIGHTENING THE DISCIPLE 21
That ; ' nor would it have condemned the acceptance of
(the reality of) difference in clauses such as ' It ¹ is the
eternal glory of the knower of Brahman,' ' Untouched ²
by virtue, untouched by sin', and ' Here ³ a thief is no
thief.'
कर्मासम्बन्धिस्वरूपत्वं कर्मनिमित्तवर्णाद्यसम्बन्धरूपतां च
नाभ्यधास्यत्, कर्माणि च कर्मसाधनानि च यज्ञोपवीतादीनि
यद्यपरितित्याजयिषितानि । तस्मात् ससाधनं कर्म परित्यक्तव्यं
मुमुक्षुणा, परमात्माऽभेददर्शनविरोधात्, आत्मा च पर एवेति
प्रतिपत्तव्यो यथाश्रुत्युक्तलक्षणः ॥ ३२ ॥
32. "The Srutis would not have stated that the
essential nature of the Self was in no way connected
with Vedic rites and conditions required by them such
as a particular class, and the rest, if they did not intend
that those rites and yajnopavîta etc., their means, should
be given up. Therefore, Vedic actions which are in-
compatible with the knowledge of the identity of one-
self with the supreme Self should be renounced together
with their means by one who aspires after liberation ;
and it should be known that the Self is no other than
Brahman as defined in the Srutis."
स यदि ब्रूयात्—भगवन्, दह्यमाने छिद्यमाने वा देहे प्रत्यक्षा
वेदना, अशनायादिनिमित्तं च प्रत्यक्षं दुःखं मम । परश्चायमात्मा,
‘ अयमात्माऽपहतपाप्मा विजरो विमृत्युर्विशोको विजिघत्सोऽपि-
पासः सर्वगन्धरसवर्जितः ' इति श्रूयते सर्वश्रुतिषु स्मृतिषु च ।
¹ Br. U., 4. 4. 23. ² Br. U., 4. 3. 22. ³ Br, U., 4. 3. 22.