with the duties laid down in them are said to flow from them.  Preceptors of the Vedas are of two kinds, viz., those that are conversant with the Soul and those that are otherwise.  Of these, the former are superior in consequence of their knowledge of what is meant by Birth and Death.[931] As regards duties, they are, again, of two kinds (viz., Pravritti and Nivritti).  He who is conversant with duties is said to be omniscient or possessed of universal knowledge.  Such a man is a Renouncer.  Such a man is firm in the accomplishment of his purposes.  Such a man is truthful, pure (both outwardly and inwardly), and possessed of puissance.[932] The gods know him for a Brahmana who is devoted to knowledge of Brahma (and not him who is conversant with only the duties of Pravritti).  Such a man is versed also in the Vedas and earnestly devoted to the study of the Soul.[933] They that have true knowledge behold their own Soul as existing both in and out.  Such men, O child, are truly regenerate and such men are gods.[934] Upon these rests this world of Beings, in them dwell this whole universe.  There is nothing that is equal to their greatness.  Transcending birth and death and distinctions and acts of every kind, they are the lords of the four kinds of creatures and are the equals of the Self-born himself.’"[935]

SECTION CCXXXVIII

“Vyasa said, ’These, then, are the obligatory acts ordained for Brahmanas.  One possessed of knowledge always attains to success by going through (the prescribed) acts.  If no doubt arises in respect of acts, then acts done are sure to lead to success.  The doubt to which we refer is this:  whether acts are obligatory or whether they are optional.[936] As regards this (doubt about the true character of acts, it should be said that), if acts are ordained for man for inducing knowledge (by which alone Brahma or Emancipation is to be attained, even then) they should be regarded as obligatory (and not optional).  I shall now discourse on them by the light of inferences and experience.  Listen to me.[937] With respect to acts some men say that Exertion is their cause.  Others say that Necessity is their cause.  Others, again, maintain that Nature is the cause.  Some say that acts are the result of both Exertion and Necessity.  Some maintain that acts flow from Time, Exertion, and Nature.  Some say that of the three (viz., Exertion, Necessity, and Nature), one only (and not the other two) is the cause.  Some are of opinion that all the three combined are the cause.[938] Some persons that are engaged in the performance of acts say, with respect to all objects, that they exist, that they do not exist, that they cannot be said to exist, that they cannot be said not to exist, that it is not that they cannot be said to exist, and lastly, that it is not that they cannot be said not to exist.  (These then are the diverse views entertained by men).  They, however, that are Yogins, behold Brahma to be