उपदेशसाहस्री (आदि शङ्कराचार्य - गद्य व पद्य भाग)

66 A THOUSAND TEACHINGS
“One,¹ (apparently) different from the Self, and
possessed of consciousness, must be no other than the
Self that is free from combination with other things and
existing for Itself only.
“Nor² can we admit that the body, the senses and
their objects exist for themselves inasmuch as they are
seen to depend for their existence on mental modifica-
tions resulting in the reflection of the Self.”
ननु देहस्यावगतौ न कश्चित् प्रत्यक्षादिप्रत्ययान्तरं अपे-
क्षते ॥ १०६ ॥
106. Disciple.—“But no one depends on any other
evidence such as sense-perception etc. in knowing
the body.”
बाढं, जाग्रति एवं स्यात् । मृतिसुषुप्त्योस्तु देहस्यापि
प्रत्यक्षादिप्रमाणापेक्षैव सिद्धिः । तथैव इन्द्रियाणाम् । बाह्या एव
हि शब्दादयो देहेन्द्रियाकारपरिणता इति प्रत्यक्षादिप्रमाणा-
पेक्षैव हि सिद्धिः । सिद्धिरिति च प्रमाणफलं अवगतिं अवो-
चाम, सा च अवगतिः कूटस्था स्वयंसिद्धात्मज्योतिःस्वरू-
पेति च ॥ १०७ ॥
107. Teacher.—“Yes, it is so in the waking state.
But at death and in deep sleep the body also depends
on evidences such as sense-perception etc. in order to
be known. Similar is the case with the senses. It is the
external sound and other objects that are transformed
into the body and the senses ; the latter, therefore,
¹ The Naiyâyikas hold that Isvara is different from the individual
soul. This view is refuted here. ² It is the position of the
Chârvâkas.