प्रत्ययी प्रत्ययश्चैव यदाभासौ तदर्थता । तयोरचितिमत्त्वाच्च चैतन्ये कल्प्यते फलम् ॥
pratyayī pratyayaścaiva yadābhāsau tadarthatā | tayoracitimattvācca caitanye kalpyate phalam ||
The holder of notions and the notion, since they are reflections of that [consciousness], exist for its sake. And because both of them are without consciousness, the result [of knowing] is ascribed to consciousness.
वृत्तियों वाला [अहंकार] और वृत्ति, दोनों उस [चेतना] के आभास हैं, इसलिए उसी के लिए हैं। और क्योंकि दोनों स्वयं अचेतन हैं, [ज्ञान का] फल चेतना में माना जाता है।
Meaning today and contextआज के लिए अर्थ और संदर्भ
The thinking mind and the sense of being a thinker borrow their light from awareness, as a mirror borrows a face. What finally knows is awareness, not the busy ego.
सोचने वाला मन और 'मैं सोचता हूँ' का भाव, दोनों अपना प्रकाश चेतना से उधार लेते हैं, जैसे दर्पण चेहरे से। अन्ततः जानने वाली चेतना है, व्यस्त अहंकार नहीं।
Shankaracharya explains how knowing works: the ego (the one who has notions) and the notion are both reflections of consciousness and exist for its sake; being themselves non-conscious, the result of knowing is ascribed to consciousness.