This verily is the stupefying power of the Mighty Lord's Maya.

25. Removal of this illusion from the cognisers is spoken of as moksha.

Maya conceals the true nature of Atman. That being removed, the whole samsara vanishes away. It is this Maya which has deluded the Buddhists, and they have therefore come to argue against the existence of Atman.

Atman's true nature.

Free from the three states (avasthas), tainted by no evil passion or thought;

26. The One Existence, which is like unto the ishika reed, like unto the nyagrodha (banyan) seed, like unto the inside stalk of the plantain trunk stripped off its outer and inner sheaths;

The ishika which is the slender fine stalk of munja grass, is intended to illustrate the homogeneity of Atman. The particle of the nyagrodha

seed serves to illustrate the truth that Atman is a very subtle principle whence the mighty universe is evolved (vide Chhandogya-Upanishad, 6-12). The plaintain stalk shows that Atman is to be sought for in the innermost recesses of human nature.

27. Atman is said to be the Paramesvara Himself who is partless, changeless, unmanifested, stainless, all-pervading, and free (from all upadhis);

28- 29. He from whom all words recede; in whom manas itself dissolves; in whom all beings and worlds merge into one, as also all principles, as rivers merge in the ocean. To him who sees this unity, where is grief and where is delusion?" (Isavasyopanishad, 7).

30. Though differentiated as designations and the designated, yet by elimination of the physical body, etc., this one, the Ego, can be the Undifferentiated.

31. "Quite non-existent shall the man of knowledge be if he should know that Brahman is not. If he should know that Brahman is, then they say he is." (Taittiriya-Upanishad, 2-6.)

32. Thus ends the sixth chapter in brief, in the work called Manasollasa, which expounds the meaning of the Hymn to the Blessed Dakshinamurti.