always attains to That which is higher than the Understanding; while upon their separation the mind always acquires that which is below the Understanding.  That person, who, in conformity with the method already described, becomes engaged in destroying earthly objects, attains to absorption into the body of Brahma.[702] Though the Soul is unmanifest; yet when clothed with qualities, its acts become unmanifest.  When dissolution (of the body) comes, it once more becomes manifest.  The Soul is really inactive.  It exists, united with the senses that are productive of either happiness or sorrow.  United with all the senses and endued with body, it takes refuge in the five primal elements.  Through want of power, however, it fails to act when deprived of force by the Supreme and Unchangeable.  No man sees the end of the earth but knows this, viz., that the earth’s end Will surely come.[703] Man, agitated here (by attachments), is surely led to his last refuge like the wind leading a vessel tossed on the sea to a safe harbour at last.  The Sun, spreading his rays, becomes the possessor of an attribute, (viz., the lighter of the world):  withdrawing his rays (at the hour of setting), he once more becomes an object divested of attributes.  After the same manner, a person, abandoning all distinctions (attachments), and betaking himself to penances, at last enters the indestructible Brahma which is divested of all attributes.  By discerning Him who is without birth, who is the highest refuge of all righteous persons, who is self-born, from whom everything springs and unto whom all things return, who is unchangeable, who is without beginning, middle, and end, and who is certainty’s self and supreme, a person attains to immortality (Emancipation).’”

SECTION CCVII

“Yudhishthira said, ’O grandsire, O thou of great wisdom, I desire to hear in detail, O chief of the Bharatas, of that lotus-eyed and indestructible one, who is the Creator of everything but who has been created by none, who is called Vishnu (in consequence of his pervading everything), who is the origin of all creatures and unto whom all creatures return, who is known by the names of Narayana and Hrishikesa and Govinda and Kesava, and who is incapable of being vanquished by any one.’

“Bhishma said, ’I have heard of this subject from Jamadagni’s son Rama, while he discoursed on it, from the celestial Rishi Narada, and from Krishna-Dwaipayana.  Asita-Devala, O son, Valmiki of austere penances, and Markandeya, speak of Govinda as the Most Wonderful and the Supreme.  Kesava, O chief of Bharata’s race, is the divine and puissant Lord of all.  He is called Purusha, and pervades everything, having made himself many.  Listen now, O Yudhishthira of mighty arms, to those attributes which great Brahmanas say are to be met with in the high-souled wielder of Saranga.  I shall also, O prince of men, recite to thee those acts which persons conversant with old