9. He is seen without being seen, and is lost upon being seen (that is, the Lord is seen in the spirit and not by the visual sight). On looking to it an unreal or evil spirit appears to sight instead of the true and holy spirit, like ghosts and goblins appearing before children. (Whoever wishes to the spirit of God, sees the spirit of the devil only). 10. It is by rejecting all visible sights, the understanding views the one essence of all, and all things dwindle into it, as all the rivers on earth, run and fall into one universal ocean. (The one invisible unity is the essence of multiplicity). 11. As an earthen ware cannot be without its earth; so all intelligent beings, are never devoid of their intelligence or the intellect. (This couplet corroborates the eighth verse, where it is said that, there is nothing except the intellect). 12. Whatever is known by the understanding, is said to be our knowledge; but the understanding has no knowledge of the unknowable, nor want of understanding can have any knowledge, owing to their opposite natures. (Because understanding and knowledge are of the same nature, but understanding and unknowable are contraries, and want of understanding and the knowable are sub-contraries). (The plain meaning is that the understanding knows the knowable and not the unknowable; while want of understanding knows neither the one nor the other). 13. As there is the same relation of knowledge between the looker, his seeing and sight (_i.e._ the subject, act, and object of seeing); so it is omniscience of Brahma which is the only essence. (_Sáraikarasyam_), all else is as null as an aerial flower (_Kha-pushpa_) which never exists. 14. Things of the same kind bear an affinity to one another, and readily unite in one (as water with water &c.); so the world being alike to its notion, and all notions being alike to the eternal ideas in the mind of God, the world and the divine mind, are certainly the same thing and no other. 15. If there be no knowledge or notion of wood and stone in us, then they would be the same as the non-existent things of which we have no notion:—(such as the horns of a hare or a flower in the air). 16. When the outward and visible features of things, are so exactly similar to the notions and knowledge of them that we have in our minds; therefore they appear to be no other than our notions or knowledge of them. (Because things agreeing in all respects with one another, must be the same and very thing). 17. All visible appearances in the universe, are only the outstretched reflexions of our inner ideas; their fluctuation is as that of the winds, as their motion is as that of the waters in the ocean.