When one sees, following the teaching of scripture and teacher and following the Self, perceiving directly, that the separateness of beings, their distinctness, stands set in one Self alone, with 'all this is the Self' (Chāndogya 7.25.2); and when, from that very Self, one sees the spreading-out, the arising, the unfolding, by such modes as 'from the Self the breath, from the Self hope, from the Self memory, from the Self space, from the Self fire, from the Self the waters, from the Self appearing and disappearing, from the Self food' (Chāndogya 7.26.1): then, at that time, one comes to be Brahman. Since, with the one Self being the Self of all bodies, a connection with the faults of all might be supposed, this is said.

This supreme Self, drawn out of the body and set forth in its own nature, though present in the body, is, by its beginninglessness, its not-being-begun, undecaying, free of decay. By being free of the qualities, free of the qualities sattva and the rest, it does not act and is not stained: it is not stained by, not bound by, the natures of the body. Though, by its being free of the qualities, it does not act, since it is ever conjoined, how is it not stained by the natures of the body? To this the Lord speaks.

This is a brief sub-gloss. For a fuller reading of this verse, see Madhusūdana, Śaṅkara, or Rāmānuja above.

'Standing in the one' means standing in the one Vishnu; and the 'spreading-out' is, for that very reason, the spreading-out from Vishnu.