' ' ' ' ॥ १८ ॥
In plain words
To restore the disciple's memory of Paramātman, the teacher should say: That reality is called Ākāśa, yet it is other than Nāma-rūpa—name and form. It is bodiless, 'not gross' and untouched by evil or any condition of Saṃsāra. It is immediate, direct Brahman: Ātman within all, the unseen Seer, the unheard Hearer, the unthought Thinker, the unknown Knower. Its Svarūpa is eternal Vijñāna; it has neither inside nor outside and is a seamless mass of awareness, complete like Ākāśa and endowed with limitless Śakti. As the Ātman of all, it is free from hunger, appearance, and disappearance. Nāma-rūpa abide within it as the seed of the world. They differ in character from Ātman, are themselves known, yet cannot be defined as either identical with it or separate from it. By the inconceivable Śakti of its mere presence, Paramātman unfolds what was unmanifest.
Close to the Sanskrit
To recall the characteristics of Paramātman, one should say: That which is called Ākāśa, which is other than Nāma-rūpa, bodiless, characterized by 'not gross' and the rest, characterized by freedom from evil and the rest, untouched by every attribute of Saṃsāra; that which is immediate and direct Brahman; that Ātman which is innermost in all; the unseen seer, unheard hearer, unthought thinker, unknown knower; whose Svarūpa is eternal Vijñāna, without interior or exterior, a mass of Vijñāna alone, complete like Ākāśa, of infinite Śakti, the Ātman of all, free from hunger and the rest, and free from manifestation and disappearance. By the inconceivable Śakti of its mere being, it manifests the unmanifest Nāma-rūpa, which are distinct in character from Ātman, are the seed of the world, abide in Ātman, are indefinable as either identical with it or other than it, and are themselves objects of knowledge.