१४७ चेत्--भवेदेवं यद्ययं भेदो वास्तवः स्यात् । अज्ञानकृतो हि मुक्तात्संसारिणो भेदः। सोऽज्ञानिनः संसारिणः प्रतीयते, न निवृत्ताज्ञानस्य मुक्तस्येति कात्रा नुपपत्तिरिति चेन्न । ५१०. यद्यज्ञानकृतो भेदः तहश्वस्याज्ञानाभावात्संसारिणैक्यं तेना नुभूयेत । अनुभूयते इति चेत्, यदीश्वरः संसारिणैक्यमनुभवेत्तर्हि दुःखी स्यात् । न चैवम् । ततो नेश्वरस्य संसारिणैक्यानुभवो ऽङ्गीकर्तुमुचितः । ५११. यदुक्तं मुक्तस्यान्तःकरणाद्यभावान्न संसारानुभवप्राप्तिरिति there is difference for the one in wordly b01dage from the released, (the Advaiti7 answers that) it would be so, if the difference (that is deduced) were real. The differe1ce for the one in worldly bondage from the released is indeed a product of mescience, That is cognised for the Tescience-tainted one in worldly b00ndage, Imot for the released from whorाm mescience has disappeared. Thus, what is it that is unintelligible here ? If this be said, 10 (says the ID)vaitin) : since there is no mescience in the Lord, there should be experienced by !im identity with the o!॥e in worldly bondage. If it be said that it is experienced, (then) in case the Lord experiences identity with the ore in worldly bondage, he would be the experi encer of sorrow ; and it is not thus. So it is not proper to accept the Lord's experience of identity with the one in worldly" boundage 511 contingence of experience of worldly bondage for the
