remains existent for ever like the moon on the last day of the dark fortnight existing in a subtle (but undestroyed) form.  The great Rishi (Yajnavalkya in Vrihadaranayaka) has said this more elaborately.  As regards the man devoted to acts, his nature may be inferred from beholding the new-born moon which appears like a bent thread in the firmament.[983] Know, O son, that the person of acts takes rebirth with a body with eleven entities, for its ingredients, that are the results of modification, and with a subtile form that represents a total of six and ten.[984] The deity who takes refuge in that (material) form, like a drop of water on a lotus leaf, should be known as Kshetrajna (Soul), which is Eternal, and which succeeds by Yoga in transcending both the mind and the knowledge.[985] Tamas, Rajas, and Sattwa are the attributes of the knowledge.  The knowledge is the attribute of the individual soul residing within the body.  The individual soul, in its turn, comes from the Supreme Soul.[986] The body with the soul is said to be the attribute of jiva.  It is jiva that acts and cause all bodies to live.  He who has created the seven worlds is said by those that are acquainted with what is Kshetra (and what is Kshetrajna) to be above jiva.’”

SECTION CCXLII

“Suka said, ’I have now understood that there are two kinds of creation, viz., one commencing with Kshara (which is universal), and which is from the (universal) Soul.  The other, consisting of the senses with their objects, is traceable to the puissance of the knowledge.  This last transcends the other and is regarded to be the foremost.[987] I desire, however, to once more hear of that course of righteousness which runs in this world, regulated by the virtue of Time and according to which all good men frame their conduct.[988] In the Vedas there are both kinds of declarations, viz., do acts and avoid acts.  How shall I succeed in ascertaining the propriety of this or that?  It behoveth thee to expound this clearly.[989] Having obtained, through thy instructions, a thorough knowledge of the course of conduct of human beings, having purified myself by the practice of only righteousness, and having cleansed my understanding, I shall, after casting off my body, behold the indestructible Soul.’[990]

“Vyasa said, ’The course of conduct that was first established by Brahma himself was duly observed by the wise and pious persons of old, viz., the great Rishis of ancient times.  The great Rishis conquer all the worlds by the practice of Brahmacharya.  Seeking all things that are good for himself by fixing the mind on the knowledge,[991] practising severe austerities by residing in the forest and subsisting on fruits and roots, by treading on sacred spots, by practising universal benevolence, and by going on his rounds of mendicancy at the proper time to the huts of forest recluses when these become smokeless and the sound of the husking rod is hushed, a person succeeds in attaining to Brahma.[992] Abstaining from flattery and from bowing thy heads to others, and avoiding both good and evil, live thou in the forest by thyself, appeasing hunger by any means that comes by the way.’