UN Tata THE CENTURY OF VERSES aera 94 zeferyaaast agiiaiaarg: eagdas He: a aale aa adage | a eared cart Pasegt age: vtafaes ea ara ae vale Fremaca aisathash tI There is no known comparison 1n all the three worlds for the venerable teacher that bestows knowledge. If the philosopher’s stone be assumed as such, it only turns iron into gold, but alas! cannot convertit into philosopher’s stone. The venerable teacher, on the other hand, creates equality with himself in the disciple that takes refuge in his feet. He is therefore peerless, nay, even transcendental (1) agzpieveraraaaiereaiualsrasts zat: aPRa er scAagaayal aEwatea | aralesata aff fattagra-ataat aferaat Farad aad axengaar: eathett: areata Just as, by virtue of the fragrance dif- fused by a sandal tree, other trees around86 SELECT WORKS OF SANKARA it are also full of fragrance at all times and afford shelter from heat to diverse beings, so do they that have derived wisdom from the teacher, with hearts full of mercy, emancipate, by their teachings, all those who are fortunate enough to stand in their presence, from the three kinds of misery and the three kinds of sin. t (2) ararareasifa: saaatitter aafearaag, Bear aesdfaftaatatsar ergaaeaear | arat aerqacargala sagt a a ahem, aa agrenctagua sfaa afead aa sag ih At the outset 1s enunciated the perception of the self and of the not self by means, res- pectively, of true knowledge and illusion. Thus does scripture speak of the knowledge of Brahman as two-fold, namely, by means of experience relating to oneself (suanubhutt) and by conclusive certainty (upapatt:). The * Adhyatmika or bodily ailments, adhibhautika or danger from other beings such as wild animals, and adhidarmka or danger from forces of nature such as earthquakes, floods, etc. + Sins of body, speech and mind.THE OCENTORY OF VERSES 87 former arises in correlation to bodily limit tation, while the latter arises out of univer- sality ; at first springs up the experience “ I am Brahman”, and then “ All this is Brah- man.” (3) ore Pafegerensaradtfra: asaerearar. aaa qegfesalt ag saisheaternafeyy aa sRaeqrqasqweeteaqaraqaad gd: Roamesaqn waaagel affeaish a: 0 The nature of the self is consciousness, knowledge and bliss. It can be known by direct realisation It 1s the inspiring soulin all bodies, (senses), etc. And yet, the utterly ignorant person mistakes the transient body for the soul, although he knows again and again that the body, whether his own or another’s is externally composed of bones, tendon, marrow, flesh, blood, nerves, skin and fat, and internally full of ordure, urine and phlegm. (yy