, । ---- । , । । । , ---- , , । ---- , , । , ॥६॥ । । । , ---- ---- । ---- । ॥ §०§
In plain words
Whatever “ordered life” belongs to “people”, that is, to the world, is their dealings; and it depends on the linking of all acts of knowing, a linking whose form is reaching the state of memory, made possible by their having one content. Consider: all dealings are bound up with remembering. For even the first knowing, in perception, does not come about without a linking of earlier and later in the form “I”, given life by remembering; since otherwise there would be no resting in the , and it would follow that it was not perception. So it should be understood for pleasure and the rest. And dealings that come from leaving and taking, urging on and agreeing are no real things: they are made of remembering through and through. The ordered life of people, then, arises from the linking of acts of knowing. “So” means: if what the other side holds is granted. “Naśyet” means that it is to be expected that it perishes. If it is asked why, he gives the reason by way of the qualifying words. Acts of knowing, to begin with, are distinct from one another: the knowing of experience is one, the present knowing, taken to be , is another, and the knowing accepted as remembering is another. So these, whose form is only the of their own content, are, towards another’s content, like a thing insentient, like the blind, like the deaf and dumb; and they are not the of one another.
So there is no linking in the form of becoming one, neither of their own forms nor of the two things known. Nor is there between them the relation of content and that which has the content. Nor can one conceive of a fourth knowing, grounded in being known, that would bring about the linking; and so dealings would be destroyed. Yet they are not destroyed merely by the curse you would wish on them, “Let them be destroyed!”, for they shine. So this follows: one must strive to account for just this. And he shows that, except in the way we hold, it could not be accounted for even by the Creator:
If there were not one Great Lord, whose body is , who holds within Him the endless forms of the universe, and who has the of knowledge, memory and exclusion.