प्रदेशादिति चेत्, न, अन्तर्भावात् ॥ ५३ ॥
pradeśāditi cet, na, antarbhāvāt || 53 ||
pradeśāt—From (difference of) place; iti cet—if it be said; na—not so; antarbhāvāt—on account of the self being in all bodies.
53. If it be said (that the distinction of pleasure and pain etc. results) from (the difference of) place, (we say) not so, on account of the self being in all bodies.
The Naiyayikas and others try to get over the difficulty shown in the previous Sutra thus : Though each soul is all-pervading, yet if we take its connection with the mind to take place in that part of it which is limited by its body, then such a confusion is not likely. Even this cannot stand; since every soul is all-pervading and therefore permeates all bodies, and there is nothing to fix that a particular body belongs to a particular soul. Again there cannot be more than one all-pervading entity; if there were, they would limit each other and consequently cease to be all-pervading or infinite. Hence there is only one Self and not many. The plurality of selves in Vedanta is only a product of ignorance and not a reality.