Bhashya
अथेदमाशङ्क्यते- सर्वप्राणिनामात्मा भवतीत्युक्तम् ;तस्य च सर्वप्राणिकार्यकरणात्मत्वे सर्वप्राणिसुखदुःखैः सं-बध्येतेति- तन्न ।अपरिच्छिन्नबुद्धित्वात्- परिच्छिन्नात्मबु-द्धीनां ह्याक्रोशादौ दुःखसंबंधो दृष्टः-, अनेनाहमाक्रुष्टइति ; अस्य तु सर्वात्मनो य आक्रुश्यते यश्चाक्रोशति तयो-रात्मत्वबुद्धिविशेषाभावान्न तन्निमित्तं दुःखमुपपद्यते ।मरणदुःखवच्च निमित्ताभावात्- यथा हि कस्मिंश्चिन्मृते
In plain words
An objection is raised: if the knower is the self of all creatures, wouldn't he be touched by everyone's joys and sorrows? This is refuted because his intellect is unconditioned. Ordinary people with a limited sense of self experience pain when insulted, thinking 'I have been abused.' But for the universal self, both the abuser and the abused are his own reality; without a sense of separation, no sorrow can arise. Just as the death of a stranger brings no grief...
Close to the Sanskrit
Now this is doubted: it has been stated that he becomes the self of all living beings. And with that state of being the self of all beings' bodies and senses, would he be connected with the happiness and sorrow of all beings? That is not so, because of having an unconditioned intellect. For connection with sorrow is seen in the case of those whose intellect conceives the self as limited, thinking 'I have been reviled by this one.' However, for this universal self, since both the one who is reviled and the one who reviles are his own self, in the absence of a distinct notion of identity, sorrow caused by that is not appropriate. And due to the absence of a cause, like the sorrow of death—just as when someone is dead...