Verse 2.117

Sanskrit text and transliteration:

प्रतीचि न स्यात्तद्ब्रह्म भेदार्था चेत्सहार्थता ।
सम्भाव्यते पराग्भूतं नापि सत्यादिमत्परम् ॥ ११७ ॥

pratīci na syāttadbrahma bhedārthā cetsahārthatā |
sambhāvyate parāgbhūtaṃ nāpi satyādimatparam || 117 ||

English translation of verse 2.117:

If the meaning of the word saha is taken as conveying the sense of duality, then Brahman cannot be the Self. Nor is it possible for what is external (to the Self) to be the Supreme which is real, etc.

Notes:

Here, the word saha should not be understood in the sense of “with”. That is to say, the śruti text should not be construed to mean: “He enjoys all desires with Brahman (brahmaṇā saha),” since it leads to several difficulties. First, Brahman would come to be treated as different from the Self. Second, it conflicts with the śruti texts such as tat tvaṃ asi which teach the non-difference between the Self and Brahman. Third, if Brahman is different from the Self, it cannot be non-dual, infinite, sentient, real. So, taking the word saha in the sense of “simultaneously” the text should be construed to mean that the knower of Brahman enjoys all desires simultaneously, at one and the same moment.

When the Upaniṣad says that the knower of Brahman enjoys all desires, using the word “desire” in the plural, it should not be thought that there is plurality of objects of desire enjoyed by him. The Upaniṣad here speaks in the language of plurality to which we are accustomed all along.