१५० वादावली मुक्तस्य भेदः सिद्धयति । न हि वयं मायावादिन इव जीवब्रह्मणोजीवानां वा भेदमपारमाथिकं ब्रमः, किन्तूपाधिकृतमेव । ५१८. अतः पारमार्थिकत्वादीश्वरेणानुभूयमानत्वं युज्यते । औपा धिकत्वादुपाधिनाशे मुक्तौ तन्नाशात्स्वाभाविकाभेदः सिद्धयतीति । ५१९ . तदसत्, अभेदस्य स्वाभाविकत्वे सुखदुःखाद्यनुसन्धान प्रसङ्गात् । न हि चैतन्यैक्ये स्वाभाविके वर्तमाने सुखदुःखाद्यननुसन्धानं कचिद्दृष्टम् । ५२०. ननु वयं जीवान्ब्रह्मणोंऽशानभ्युपगच्छामः । तत्र किमंशा from Hi!mself, still the difference for the released is not established. For we do not, like those wh0 uphold the doctrine of Maya (Mayavadims), say that the difference between the self and Brahman (or a170ng the selves is m101-real, but (that) it is the product of adju11cts , 518. He20ce because of being real, it stands t८) reaso1 that it is experienced by the Lord. Because of beil1g due to adju1cts, it (.४. difference) is destroyed when the audjunct is destroyed at release ; hence there 519. That is not sound (says the siddhantin); for if 101-difference be natural, then there is the con tingence of the recollection of (011e another's) pleasure, pain, etc. There is not indeed cognised anywhere the 101-recollection of pleasure, pain, etc., 'when there exists natural identity of intelligence. 520 , * Now, we admit the individual selves , as parts of Brahrma. Here, is there deduced reciprocal
