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ननु यदि स एव सत्यादिलक्षणः परमात्मा क्रमेणाकाशादि धरित्र्यन्तं जगत्सृष्ट्वा तदनुप्रविश्यान्नमयाद्यात्मना अवस्थितः संसरति चेत्, कोऽसौ तं सत्यादिलक्षणं पुराणमजं संसारे नियुङ्क्ते प्रेरयति ।किमन्येन, स्वयमेवेति चेत्, किं वास्य नानायोनिषु वर्तमानस्य कार्यं प्रयोजनम् ? अथवा, नानायोनिष्वप्रवर्तमानस्य तूष्णीं भूतस्य स्वे महिम्नि व्यवस्थितस्य संसाराननुप्रवेशे असुखम् अनर्थजातं वा किं भवति ? हे विद्वन्, मे ब्रूहि सर्वं यथावत् ।तथा च ब्रह्मविदामेकः पुण्डरीको भगवान्याज्ञवल्क्यः तत एव सर्वस्य सृष्टिमुक्त्वा तस्यैव जीवत्वमभ्युपगम्य—‘यद्येवं स कथं ब्रह्म पापयोनिषु जायते ।स ईश्वरः कथं भावैरनिष्टैः सम्प्रयुज्यते’ इति ।‘कोऽसौ नियुङ्क्ते’ इत्यनेन भगवतोक्तमेव ब्रह्मजीववादपक्षे वावदूकचोद्यं स्पष्टमुक्तवान् ॥
In plain words
Now, if the Supreme Self—defined by truth and other divine qualities—successively creates the universe from ether down to the earth, enters it, and dwells there as the embodied being subject to transmigration, then who is it that drives that ancient, unborn, true Self into the wheel of saṃsāra? Does another force Him, or does He do it by His own will? What purpose does He fulfill while passing through countless wombs? Or conversely, if He does not enter saṃsāra and instead remains silent, abiding in His own supreme glory, what flaw or suffering is there in that non-involvement? Tell me all of this accurately, O wise one. Thus, among the knowers of Brahman, the illustrious sage Yājñavalkya, after explaining how everything is created from the Supreme and then addressing its condition as the individual soul, asked: 'If this is so, how does that Brahman take birth in degraded wombs? How does that Lord come to be afflicted by painful circumstances?' Through the words 'who is that one who engages Him,' this disputatious objection concerning the doctrine of Brahman and the jīva has been clearly set forth.
Close to the Sanskrit
Now, if that same Supreme Self characterized by truth etc., having successively created the universe beginning with space down to earth, and having entered into it, transmigrates residing in the form of the food-sheath etc., who is that one who engages and impels that ancient, unborn Supreme Self characterized by truth into saṃsāra? If by another, by himself alone? Or what is the purpose or work of this one existing in various wombs? Or what is the unhappiness or bundle of evils of one not existing in various wombs, remaining silent, established in his own glory, in the non-entry into saṃsāra? Oh wise one, tell me all accurately. And thus one among the knowers of Brahman, the glorious sage Yājñavalkya, having spoken of the creation of all from that very source, and having accepted the jīva-hood of that same one—'If so, how does that Brahman take birth in sinful wombs? How is that Lord associated with undesired conditions?' By 'who is that one who engages', the disputatious objection in the doctrine of Brahman-Jīva spoken by the venerable one has been clearly expressed.