29-30. By illusion this almost nonexistent universe is imagined to exist in Atman--in the one self-existent (Atman), as silver in the mother-o'-pearl; in the all-pervading (Atman), as a city of Yakshas conjured up in the akasa; in the Luminous (Atman), as the mirage appears in the rays of the sun; in the Immutable (Atman), as a thief in a pillar (which is mistaken for a thief at night).

30-31. The illusion removed, the self-luminous and existent Reality, never

[paragraph continues] (Himself) subject to illusion or contradiction, is recognised as He is. The body and other upadhis shaken off, Atman verily is the Mahesvara, the Great Lord.

32. The True Word cites the Smriti, Intuition, Tradition and other pramanas in proof of this recognition of identity.

The Sruti says "Smriti, pratyaksha, aitihya and anumana pure,--by all these the Sun is to be known" (Taittiriya-Aranyaka: 1. 2.) Smriti, such as the Bhagavadgita. Pratyaksha: the intuition of the sages: Aitihya: the traditionary teaching of the Masters. Anumana: inference. All these point to the unity of Brahman and Atman.

33. Thus ends the seventh chapter in brief in the work called Manasollasa which expounds the meaning of the Hymn to the Blessed Dakshinamurti.