। , , ॥७॥ । ॥ §०§ ; , , । । , ---- । ॥८॥ , ---- , ---- । ॥ §१§
In plain words
The of , again, bearing a firmly rooted conceit of being the in what is not in form, the void and the rest, and making things, though they are made of , be taken as different, hides in every way, covers it: it is the bewilderer. Hiding here is not to be thought of in the form of dissolving, the hiding that the count among the five acts, which comes even to one who has been initiated, much like speaking ill of the , the and the rest; it is rather covering alone.
He makes clear that hiding has the form of covering:
But when difference has shone, all of one taste, and I-ness has been seen in what is not the self, in the void, in or in the body, the of unfolds.
In deep sleep, in dissolution, and in the on absence, “not”, the void, to begin with, which is like space, not the self in form, fit to be known, is seen as the self, as “I”. Or, in breathing in, breathing out and the like, it is itself, swelled by heat; or , like a pool of clear water, holding the reflection of the known, that is clung to as “I”, in states of thought and the like, “Within, I know”, “I am in pain”; but in states such as “I am thin”, it is the body itself, mostly earth, that shines as the self, as “I”. And all of this, the void and the rest, has in truth alone for its essence; to begin with, it is by alone that it is made to shine as not in form. But just as it is, it is made into the place where one clings to having the form of as “I”, without its insentience being stilled at all. So the of of the Supreme Lord is an unhindered bringing about of a thing exceedingly hard to bring about: this is what is shown by “unfolds”. He also hints that outer things, sons, wealth, wife and the rest, are counted among what I-ness clings to.
But surely, if the void and the rest are not the self because they are not in form, then when they are clung to as the self they are in form after all; so they would have the pure properties of sovereignty, knowing all, doing all and the rest. With this doubt in view, he says:
And the that is the void and the rest, a with respect to a set apart from it, is a while being a , wrapped in the five that begin with .