hat is above it (i.e., Satyaloka) and thence to what
is higher (i.e., absorption into Brahman). Verily, I shall attain to the
condition, which is unmanifest aspect of Brahman. Let no doubt be thine
as regards this. O scorcher of foes, I shall not return to this world of
mortal creatures. O thou of great wisdom, I have become gratified with
thee. Tell me what I shall do for thee. The time has come for the
accomplishment of that purpose for which thou hast come hither. Verily, I
know that object for which thou hast sought me. I shall soon depart from
this world. Hence it is that I have given thee this hint. O thou of great
wisdom and experience, I have been highly gratified with thee for thy
behaviour. Do thou question me. I shall discourse on what is beneficial
to thee, agreeably to thy desire. I think thy intelligence is great.
Indeed, I applaud it much, for it was with the aid of that intelligence
that thou wert able to recognise me. Surely, O Kasyapa, thou art
possessed of great intelligence.'"'"

SECTION XVII

"'Vasudeva said, "touching the feet of that sage, the Brahmana asked him
some questions that were exceedingly difficult to answer. That foremost
of all righteous persons then discoursed on those duties that were
referred to.

"'"Kasyapa said, 'How does the body dissolve away, and how is another
acquired? How does one become emancipated after passing through a
repeated round of painful rebirths? Enjoying Prakriti for some time, how
does Jiva cast off the particular body (which Prakriti gives)? How does
Jiva, freed from the body, attain to what is different from it (viz.,
Brahman)? How does a human being enjoy (and endure the fruits of) the
good and bad acts done by him? Where do the acts exist of one that is
devoid of body?'[10]

"'"The Brahmana said,--'Thus urged by Kasyapa, the emancipated sage
answered those questions one after another. Do thou listen to me, O scion
of the Vrishi race, as I recite to thee the answers he made.'

"'"The Emancipated sage said, 'Upon the exhaustion of those acts capable
of prolonging life and bringing on fame which are done in a particular
body that Jiva assumes, the embodied Jiva, with the span of his life
shortened, begins to do acts hostile to life and health. On the approach
of destruction, his understanding turns away from the proper course. The
man of uncleansed soul, after even a correct apprehension of his
constitution and strength and of the season of both his o