, ? , , , , । । , , , , , ? , । , , , , , । । ॥} । । ॥} । {॥॥॥॥॥॥॥। । ॥॥॥॥॥॥॥॥॥॥॥॥॥॥॥॥॥॥॥॥॥॥॥॥॥॥॥॥॥॥॥॥॥॥॥॥ ॥} ॥७॥ , , , , , । ॥ §०§ , , ---- , , ---- । , ॥८॥
In plain words
What was shown earlier, “in the body, in ” and so on, holds good in this way. How? It holds good if, in dealings, in the domain of , the Sovereign Himself, whose truth is , by His will, which is the of , enters even the body, and the rest, that is, shows His own with the body, and the rest foremost; and if, by His will alone, He makes the mass of objects that shines within, in alone, in the form “I”, shine outside as “this”. Otherwise there would be an infinite regress. The optative is in the sense of a reason. The word “api” and the word “eva” are out of their order. “So” means: for the reason of what has been said so far. “In this way” means that what is about to be described has come about. What is that? At the time of dealings with one another, in buying and selling, in watching a show, in explaining and the like, the Sovereign enters as one the bodies, and the rest that belong to , Maitra and others, for just so much dealing. And what shines within, that is, what is there without letting go of its inner , He makes shine outside as a single . That this is supposed: this is what has come about. Here the optative is in the sense of possibility. At that time oneness with this or that is created; oneness with another is withdrawn; maintenance is made in the form of the pot and the like alone; concealment is brought about by the closing of the full ; and grace is given by bestowing on just so much the fullness of the appearance of oneness. So the Blessed One is joined with the five acts not only in the great creations, the great maintenances, the great dissolutions, in concealments in wrath, and in the graces of initiation, knowledge and the rest, but always, even in dealings. As has been said:
“Homage to the Master, who ever takes delight in creation, who ever sits at ease in the joy of maintenance, who is ever filled by feeding on the three worlds.”
So it runs.
“Victorious is that One beyond all telling, the unborn, who, moment by moment and without rest, constructs the three worlds by hundreds of constructions, and yet is free of .”
And so on. Likewise:
“when You make plain in Yourself.”
And so it runs.
That here the shining of the absence of objects within simply stands, so that there is no need to think of another cause for it: this was the matter at hand to be proved. To establish it, the argument was given that without it there would be no whose form is will; and in that connection the own form of , and the rest was shown. So, to settle the minds of his students, he establishes the matter at hand and draws to a close:
So it is settled that in memory, or in , which is bent on exclusion, or in knowing too, the inner simply stands.
The Supreme Lord alone, whose self is , is in truth the , even in the state of the conceit that the body and the rest are the . Since this is so, “so” means for this reason, and this is established: in remembering, in whose life is exclusion, and in the knowing that is experience, the inner , resting in , simply stands. There is no doubt at all about this. For if the body and the rest were the in the highest truth, then “a pot and the like within the body, , or the void” would be nothing at all, since the body and the rest stand by keeping clear of the pot and the like. But in the highest truth bears everything, and so the universe is within it. So this is established without effort.