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In plain words
Here it has been said that objects, to begin with, are alone. And at times they are mixed together by the oneness of , when they have the form of a particular; at times they are held in awareness unmixed, when they have the form of a universal. These objects, though of both kinds, are to be brought into range by a this-ness that is not of convention and not constructed, whose form is a one is born with, like pointing with a finger; and this not only for a newborn child and the like, but “even for the Sovereign”, the Lord. And “so”, that is, in that manner of universal and particular, they appear in variety. For their variety is this: that being mixed and being unmixed shine at once, resting in one I-ness. So, in the state of , the void, whose form is a contraction of , being inseparable from the rising of things, and whose form is the bare meaning of “not”, untinged by anything denied, shining by the very of , makes rise a this-ness not of convention, whose form is a denial of I-ness.
So far, then, this is the truth of the for the whose form is . But in the blessed how could talk of a even arise? The Blessed One’s being and is itself His raising talk of a . So now he clears away the doubt, what the course of the is for the , in three verses:
But those objects whose appearance is divided are to be constructed for the inward self, by this and that separate name, in the range of memory, imagining and the like.
His creation is not shared, and lives on the Lord’s creation; and this too is real, through not knowing, by the Lord’s , for one whose self is that,
through the act of , unmoving, in the form of , to hinder resting in oneself, whose form is the variety of this and that letter.
“Tu” brings out a distinction: for the inward self objects are in this way, and not in the way stated, as for the Lord. “Divided”: these are objects whose appearance is divided by being mixed or unmixed. These objects, whose self is particular and universal, “are to be constructed”, are to be formed, “for the inward self”, that is, for each , whose is reached by self-awareness unmixed with others and whose self is the of an I not mingled with any other; by names that serve this and that varied pleasure, pain and the like, following each living being’s own ; in remembering, in imagining, in intending, and in one or another joining with . This amounts to saying: for the Lord, objects are to be made the content of pure , without any being of ; but for the those objects have mounted onto , which delights in the exclusion of one thing by another, since they serve the dealings of , leaving, taking and the like.