स यदि ब्रूयात्---भगवन्, दह्यमाने छिद्यमाने वादेहे प्रत्यक्षा वेदना, अशनायादिनिमित्तं च प्रत्यक्षंदुःखं मम ।परश्चायमात्मा, 'अयमात्माऽपहतपाप्मा विजरोविमृत्युर्विशोको विजिघत्सोऽपिपासः सर्वगन्धरसवर्जितः 'इति श्रूयते सर्वश्रुतिषु स्मृतिषु च ।कथं तद्विलक्षणःअनेकसंसारधर्मसंयुक्तः परमात्मानमात्मत्वेन च मां संसारिणंपरमात्मत्वेन अग्निमिव शीतत्वेन प्रतिपद्येयम्? संसारी च सन्सर्वाभ्युदयनिःश्रेयससाधने अधिकृतः अभ्युदयनिःश्रेयससाधनानिकर्माणि तत्साधनानि च यज्ञोपवीतादीनि कथंपरित्यजेयमिति ॥ ३३ ॥
In plain words
The disciple may object: 'Bhagavan, when this body is burned or cut, I feel the pain directly; the suffering brought by hunger and thirst is plainly mine. Yet every Śruti and Smṛti declares the supreme Ātman to be free from evil, age, death, sorrow, hunger, thirst, smell, and taste. I am utterly unlike That, bound to the many conditions of Saṃsāra. How could I take Paramātman to be my own Ātman, or take myself, a saṃsārin, to be Paramātman? That would be like taking fire to be cold. And while I remain a saṃsārin, entitled to the Karmas that promise prosperity and the highest good, how could I give up those rites and their supports, such as the sacred thread?'
Close to the Sanskrit
If he should say: 'Bhagavan, when the body is burned or cut, pain is directly perceived, and the suffering caused by hunger and the like is directly mine. Yet this Ātman is supreme, and in all the Śrutis and Smṛtis it is heard: “This Ātman is free from evil, ageless, deathless, sorrowless, without hunger or thirst, and free from every smell and taste.” How can I, who am unlike That and joined to many attributes of Saṃsāra, understand Paramātman as my Ātman and myself, a saṃsārin, as Paramātman—as if I were to understand fire as cold? And since, as a saṃsārin, I am entitled to the Karmas that are the means to every prosperity and the highest good, how can I abandon those Karmas and their means, such as the sacred thread?'