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]
“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
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