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In plain words
The “as outside”, that is, with an own nature cut off from the , of blue and the like reflected within , comes by the will of the Lord alone, “the Upholder”, who upholds the inner and nourishes creation outside. So too does the , as outside, of blue and the like that are objects of the eye and the other senses, which the words “perceptual knowing” name. This is what is meant: the work of the potter is, in the highest truth, nothing but the Lord’s will, reaching as far as the movement of the body that it has made to appear; it is nothing else at all. And so, just as blue and the like, though not outside , having come within the range of the outer senses, shine by the Lord’s will as outside, in being cut off from the constructed , so too do those that have come within the range of the . What difference is there? And states that are mostly pleasure and pain, delight, despondency and the rest, in the form of lasting and passing feelings as Bharata and others describe them, fall within the range of the alone, and they shine as outside. In intentions, though the belongs to the alone, still, since the fact that is the highest truth cannot be pushed down, in truth it belongs to the Lord alone. As the author himself has said:
“Though the standing of objects is shut up in the , held in check by and the , even there it rests in the supreme .
“Since it is that very self, how could restrain it?”
But where creation by intention, whose essence is a distraction flowing on of its own accord, comes about even in a who does not wish it, there it is plainly the Lord alone at work. Therefore, even for what is made by intention, the cause of its being outside is the will of the Supreme Lord alone. This is the settled view.
Now he brings to a close the oneness and the Great Lord’s sovereignty spoken of before:
Therefore, without the oneness of , the way of the world would not be; their oneness comes from the oneness of , and so it stands that this is the one .
He alone, by His invariable being one who holds in awareness, is the Great Lord, since the pure knowledge and action of the are alone.
“Therefore” means: for the reason that the passage above has shown. Without the oneness “of ”, that is, of acts of knowing, “the way of the world”, the world’s road, all dealings, would not be possible. But they are possible; therefore these are one. Nor is this hard to make good, since is just what the of a content is called. Only through the force of the colouring by content, as it faces outward, is the of blue one thing and the of yellow another. But in the highest truth, since is free of any narrowing by space, time and form, there is oneness alone. So there is only one , resting within, and that alone is called the : this now “stands”, by argument.