यदि चिदचिद्वस्तुशरीरकत्वेन ब्रह्मणोऽपि सशरीरत्वमिष्यते, तर्हि जीववत् सशरीरत्वेन ब्रह्मणोऽपि शरीरसंबन्धप्रयुक्तसुखदुःखभोक्तृत्वापत्ते- र्जीवादविभागप्रसक्तिरिति1 चेत्; न । स्यादेव जीवाद्विभागो निरवद्यत्व2कल्याणगुणाकरत्वेन3 ब्रह्मणः। न हि सशरीरत्वमयुक्तमनिष्टभोक्तृत्वम्; अपित्वन्यवश्यत्वकृतम् ।यथा4 लोके राज्ञः सशरीरत्वेऽप्यनन्यवश्यस्य5 स्वाज्ञातिवृत्तिकृतानिष्टभोक्तृत्वं नेतरसमानम् ॥
If it is desired that the Brahman should be the corporeal Self, because all the sentient and the non-sentient beings constitute His body, then it happens that the Brahman enjoys pleasure and pain, just as the individual self; and because He has a body, there should not be any distinction between the individual self and the Highest Self. It is not so. The Brahman is surely distinct from the individual self, as He possesses a host of auspicious qualities bereft of inauspicious ones. The experience of unliked things is not due to the connection with the body; but it is due to the fact of being dependant on others. In the world it is seen that the ruler, who is independent, has a body, but does not enjoy the fruits of the violation of his orders as his dependants are compelled to undergo the punishment.
1अविभाग: प्रसक्त इति M 2. 2 निरवद्यत्वेन M 2.
3निरवद्यत्वसहितकल्याणगुणाकरत्वेनेति मध्यमपदलोपी समास:। यथा चामरद्वयं पार्श्वयोर्वीज्यमानं सम्राजश्चिह्नं तथोभयमपीदमविनाभूतं ब्रह्मणो लिङ्गमिति 'उभयलिङ्गं सर्वत्रहि'इति सूत्रकारवचनादवगम्यते। अतएवोभयो: समस्तपदेनात्र निर्देश:। चरमसूत्रभाष्ये तथा गीताभाष्ये च 'निखिलहेयप्रत्यनीककल्याणैकतान:' इति समस्तपदेनैवोभयोर्निर्देश: कृतोऽवगन्तव्य:।
1यथा omitted A 1. 5अनन्यवश्यत्वात् M 2.
