6. Therefore I adore that omniscience which is the soul of all, in which all things exist and whence they all come to existence; which is all and displays all things in itself and pervades all infinity forever. 7. When the subjective intellectual power _chinmaya_, becomes united with the objective _Chitya_ or intelligible world, by means of the intrinsic _Chit_ or intellect; it is then that the visible or objective organs of sense _drishyangas_, get the sensation _chaitanya_ of their objects and not otherwise. 8. As it is the intellect alone which is both the subjective as well as the objective, that is both the viewer and the view, the seeing and the sight also; it comes to the same effect, that the knowledge of all these, is derived from and dependent upon the main intellect. 9. If the subjective and objective be not alike in the intellectual soul, then the subjective and intellectual soul, can have no perception of the objective and material world. (Because matter cannot enter into the intellect, but by the ideas of things which are of an intellectual nature). 10. It is from their intellectual nature, that the objective world is perceived in the subjective soul; just as a drop of water mixes with the body of waters, owing to the similarity of the natures. (Things of the same kind easily combine with one another, by their natural affinity), otherwise there is no combination of them as of two pieces of wood. 11. When there is no homogeneous affinity between two things as between the intellect and a log of wood, there can be no union between them; nor can two pieces of wood know one another, owing to their want of intellect. 12. As the two pieces of wood have <no> knowledge of one another, owing to their dull insensibility; so nothing insensible can be sensible of any thing, save the intellect which is conversant with intellectuals only. 13. The great intellectual soul, beholds the world as one with itself in its intellectual light; and sees the material bodies settled as a rock in it, without their properties of life or motion. 14. Life, understanding and other faculties, are the products of intellection, which the wonderful property of the intellect, rises spontaneously in itself. 15. The essence of Brahma exists and exhibits itself in the form of the quiescent universe, and is personified as the male agent of creation, by his seminal seed resembling the minute seed of a fig fruit. 16. There is first of all a small seed, which developes itself to a tree; but that first seed had another smaller seed before, from which it was produced. Thus the primary or initial seed being the minutest of the latter ones, is contained in and let out as an effluvium of the Supreme soul.