7. The relation between outward objects and the organs, is as that of the magnet and iron, which attract one another without their coming in contact together. But how is it that the small cavities of the organs could let into the mind such prodigious objects that surround us on all sides. 8. If you well know these secrets of nature, then please to communicate them to me in a hundred ways, in order to satisfy my curiosity regarding them. 9. Vasishtha answered--Now Ráma, I tell you in short, that neither the organs nor the heart and mind, nor the pots and pictures, are the things in reality; because it is impossible for any thing to exist apart and independent of the pure and intelligent spirit of God. 10. The Divine Intellect which is purer than air, takes the form of the mind by itself; which then assumes its elemental form of the organic body, and exhibits all things agreeably to the ideas which are engraven in the mind. 11. The same elements being afterwards stretched out into matter or _máyá_ and nature or _prakriti_, exhibit the whole universe as its _ensemble_, and the organs and their objects as its parts. (This passage rests on the authority of the sruti which says--[Sanskrit: máyántu prakritim vidyánamáyinantu maheshvaram | ashábayavabhutestu váptamsarvva midamjagat]). 12. The mind which takes the elemental form of its own nature, reflects itself in all the parts of nature in the forms of pots and all the rest of things. (It is repeatedly said that the mind is the maker of all things by reminiscence of the past). 13. Ráma rejoined--Tell me sir, what is the form of that elementary body, which reflects itself in a thousand shapes on the face of the _puryastaka_ or elemental world, as it were on the surface of a mirror. 14. Vasishtha replied--This elementary body which is the seed of the world, is the undecaying Brahma, who is without beginning and end, and of the form of pure light and intellect, and devoid of parts and attributes. 15. The same being disposed to its desires, becomes the living soul; and this being desirous of collecting all its desires and the parts of the body together, becomes the palpitating heart in the midst of it. (The word heart _hrid_ is derived from its _harana_ or receiving the blood and all bodily sensations into it; it, is called the _chitta_ also, from its _chinoti_ or collecting and distributing these in itself and to all parts of the body). 16. It becomes the ego from its thought of its egoism, and is called the mind from its minding--_manana_ of many things in itself; it takes the name of _buddhi_ or understanding from its _bodha_ or understanding and ascertainment of things, and that of sense also from its sensation of external objects.