5. Our various desires, are the growers of the very many thorny plants and brambles in the world; as the vernal moisture is the cause of growing the thick clumps of kadalí or plantain trees.
6. The world appears as a dark maze to the mind, that is cloyed in the serum of its lickerish appetites; as the ground is shaded under the bushy trees, by the sap supplied by the vernal season.
7. There is nothing in existence except the clear and vacuous intellect, as there is nothing in the boundless sky, beside the hollow vacuity of the air. (This is another passage of the vacuistic theory of Vasishtha).
8. There is no intelligent soul beside this one, and all else is the everlasting reflexion of this one alone; This it is which is styled ignorance and error, and the world also.
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.