उपदेशसाहस्री (आदि शङ्कराचार्य - गद्य व पद्य भाग)

24 A THOUSAND TEACHINGS
तथा चोक्तम्—‘रूपसंस्कारतुल्याऽऽधी रागद्वेषौ भयं च यत् ।
गृह्यते धीश्रयं तस्माज्ज्ञाता शुद्धोऽभयः सदा’ ॥ ३५ ॥
35. “Moreover, (if it were in the Self) the pain could
not be perceived by the Self like the colour of the eye
by the same eye. Therefore, as it is perceived to have
the same seat as burns, cuts and the like, pain must be
an object of perception like them. Since ¹ it is an effect,
it must have a receptacle like that in which rice is
cooked. The impressions ² of pain must have the same
seat as pain ³ itself. As they are perceived during the
time when memory is possible (i.e., in waking and
dream, and not in deep sleep), these impressions must
have the same location ⁴ as pain. The aversion to cuts,
burns and the like, the causes of pain, must also have
the same seat ⁵ as the impressions (of pain). It is there-
fore said, ‘Desire ⁶, aversion and fear have a seat com-
mon with that of the impressions of colours. As they
have for their seat the intellect,⁷ the knower, the Self,
is always pure and devoid of fear.’
किमाश्रयाः पुना रूपादि संस्कारादय इति । उच्यते । यत्र
कामादयः । क्व पुनस्ते कामादयः ? ‘कामः सङ्कल्पो विचि-
¹ This sentence is an answer to the objection that pain cannot be
in the body which is non-conscious ; nor can it be in the Self which
has been shown to be free from it ; so pain has no location at all.
² This is in reply to the objection viz, ‘Let the Self be the recep-
tacle as the impressions and memory etc. of pain are perceived in
the Self.’
³ Pain being proved to be not in the Self, its impressions also
cannot be there. ⁴ And therefore it is not the Self. ⁵ i.e., the non-
Self. ⁶ Verse 13, chapter 15 of this book. ⁷ The intellect (and not
the Self) is the seat of all other feelings also.