cause.
The understanding has knowledge for its cause; and knowledge has the Soul
for its cause. That excellent result which is achieved in consequence of
the destruction of knowledge, of fruits, of the understanding, and of
acts, is called Knowledge of Brahma.[696] Great and high is that
self-existent Essence, which yogins behold. They that are devoid of
wisdom, and whose understandings are devoted to worldly possessions never
behold that which exists in the Soul itself. Water is superior to the
Earth in extension; Light is superior to Water; Wind is superior to
Light; Space is superior to Wind; Mind is superior to Space;
Understanding is superior to Mind; Time is superior to Understanding. The
divine Vishnu, whose is this universe, is superior to Time. That god is
without beginning, middle, and end. In consequence of his being without
beginning, middle, and end, he is Unchangeable. He transcends all sorrow,
for sorrow has limits.[697] That Vishnu hath been called the Supreme
Brahma. He is the refuge or object of what is called the Highest. Knowing
Him, they that are wise, freed from everything that owns the power of
Time, attain to what is called Emancipation. All these (that we perceive)
are displayed in attributes. That which is called Brahma, being without
attributes, is superior to these.[698] Abstention from acts is the
highest religion. That religion is sure to lead to deathlessness
(Emancipation). The Richs, the Yajuses, and the Samans, have for their
refuge the body. They flow from the end of the tongue. They cannot be
acquired without effort and are subject to destruction. Brahma, however,
cannot be acquired in this way, for (without depending upon the body) it
depends upon that (i.e., the knower or Soul) which has the body for its
refuge. Without beginning, middle, or end, Brahma cannot be acquired by
exertion (like to what is necessary for the acquirement of the Vedas).
The Richs, the Samans, the Yajuses have each a beginning. Those that have
a beginning have also an end. But Brahma is said to be without beginning.
And because Brahma hath neither beginning nor end, it is said to be
infinite and unchangeable. In consequence of unchangeableness, Brahma
transcends all sorrow as also all pairs of opposites. Through
unfavourable destiny, through inability to find out the proper means, and
through the impediments offered by acts, mortals succeed not in beholding
the path by which Brahma may be reached. In consequen