If the question had been asked from the second standpoint of view, it may be answered as follows:

4. The manifold cognitions and their objects also are fast bound to the Ego, as pearls are strung on a thread.

The existence of phenomena and the light by which they shine pertain to the Ego, the self-conscious Existence, and reach them through the antah-karana with which the Ego identifies himself.

The two standpoints from which the question has been answered in the two different cases differ only in this respect: in the first case the answer has been given from the standpoint of Absolute Reality, and in the second case, from the standpoint of things regarded as phenomenally real.

5. To every living being this universe appears as quite inseparate from the Light. Billows and bubbles have no existence apart from water.

Whatever depends on something else for its existence and manifestation is only an imaginary form of that other thing, like the billows and bubbles which are only imaginary forms of water. Accordingly the phenomenal things which depend for their existence and light on the self-conscious Atman are only imaginary forms of Atman. Atman alone exists, one without a second.

6. The very consciousness which, first entering into phenomenal things, expresses itself in the words 'I know,' then returns to rest in the Self within, expressing itself in the words 'It is known by me.'

It is true that the object of cognition is present in both the expressions of consciousness. In the first, however, the mere act of cognising the object is alone intended, while the second conveys the idea that that act is conceived to inhere in the Ego.

7. All products such as pots rest in (their causes) such as clay. (So) the universe, as one with the Light, must rest in the Supreme Lord.

An effect does not exist apart from its cause. A pot, for example, does not exist apart from clay, its material cause. Likewise, the universe whose material cause is Atman is one with Atman and has no independent existence. Atman alone really exists, the universe being a mere illusory appearance thereof.

While in vartika 6 it has been shown that the Light by which the phenomenal things shine is no other than the light of Atman, the vartika 7 shows that the things themselves have no existence independent of Atman's existence.

Avidya the cause of delusion.

8. Just as the mirror is dimmed by a stain attaching to it, so knowledge is veiled by avidya, and thereby creatures are deluded.

All creatures are deluded alto the real nature of Atman by avidya which leads them to look upon as real all distinctions in the phenomenal world such as perceiver and objects perceived, cause and effect, and so on.

The body separates Jiva from Isvara.