46. Thou art now become as the glorious sun, to shine within and without us day by day; and dost traverse the unlimited fields of air, by thy continued rising and setting at every place in our meditation of thee. 47. Thou Lord! art ever asleep, and risest also by thy own power; and then thou lookest on the luxuriant world, as a lover looks on his beloved. 48. These luxuries like honey, are brought from great distances by the bees of the bodily organs; and the spirit tastes the sweets, by looking upon them through the windows of its eyes. (The spirit enjoys the sweets of offerings, by means of its internal senses). 49. The seat of the intellectual world in the cranium is always dark, and a path is made in it by the breathings of inspiration and respiration (pránápána), which lead the soul to the sight of Brahmá (_lit._: to the city of Brahmá. This is done by the practice of _pránáyáma_). 50. Thou Lord! art the odor of this flower-like body of thine, and thou art the nectarious juice of thy moonlike frame, the moisture of this bodily tree, and thou art the coolness of its cold humours: phlegm and cough. 51. Thou art the juice, milk and butter, that support the body, and thou being gone (O soul!), the body is dried up and become as full to feed the fire. 52. Thou art the flavour of fruits, and the light of all luminous bodies; it is thou that perceivest and knowest all things, and givest light to the visual organ of sight. 53. Thou art the vibration of the wind, and the force of our elephantine minds; and so art thou the acuteness of the flame of our intelligence. 54. It is thou that givest us the gift of speech, and dost stop our breath, and makest it break forth again on occasions. (Speech—Vách—vox in the feminine gender, is made Váchá by affix á according to Bhaguri). 55. All these various series of worldly productions, bear the same relation to thee, as the varieties of jewelleries (such as the bracelets and wristlets); are related to the gold (of which they are made). 56. Thou art called by the words I, thou, he &c., and it is thyself that callest thyself such as it pleaseth thee. (The impersonal God is represented in different persons). 57. Thou art seen in the appearances of all the productions of nature, as we see the forms of men, horses and elephants in the clouds, when they glide softly on the wings of the gentle winds. (But as all these forms are unreal, so God has no form in reality). 58. Thou dost invariably show thyself in all thy creatures on earth, the blazing fire presents the figures of horses and elephants in its lambent flames. (Neither has God nor fire any form at all). 59. Thou art the unbroken thread, by which the orbs of worlds are strung together as a rosary of pearls; and thou art the field that growest the harvest of creation, by the moisture of thy intellect. (The divine spirit stretches through all, and contains the pith of creation).