overcome' (Bha. Gi. VII, 14); 'When the soul slumbering in beginningless
Maya awakes' (Gau. Ka. I, 16).--These and similar texts teach that it is
through beginningless Maya that to Brahman which truly is pure
non-differenced intelligence its own nature hides itself, and that it
sees diversity within itself. As has been said, 'Because the Holy One is
essentially of the nature of intelligence, the form of all, but not
material; therefore know that all particular things like rocks, oceans,
hills and so on, have proceeded from intelligence [FOOTNOTE 22:1] But
when, on the cessation of all work, everything is only pure intelligence
in its own proper form, without any imperfections; then no differences--
the fruit of the tree of wishes--any longer exist between things.
Therefore nothing whatever, at any place or any time, exists apart from
intelligence: intelligence, which is one only, is viewed as manifold by
those whose minds are distracted by the effects of their own works.
Intelligence pure, free from stain, free from grief, free from all
contact with desire and other affections, everlastingly one is the
highest Lord--Vasudeva apart from whom nothing exists. I have thus
declared to you the lasting truth of things--that intelligence only is
true and everything else untrue. And that also which is the cause of
ordinary worldly existence has been declared to you' (Vi. Pu. II, 12,
39, 40, 43-45).

Avidya is put an end to by true Knowledge.

Other texts declare that this Nescience comes to an end through the
cognition of the essential unity of the Self with Brahman which is
nothing but non-differenced intelligence. 'He does not again go to death;'
'He sees this as one;' 'He who sees this does not see death' (Ch. Up.
VI, 27); 'When he finds freedom from fear and rest in that which is
invisible, incorporeal, undefined, unsupported, then he has obtained the