24. This instance of Rudra serves for an example, of the efficacy of intense thought and practice of all men; who may become one or another or many more, as also learned or ignorant, agreeably to their thought and conduct. (One to be many, means the versatility of parts, to act as many). 25. So one has his manhood and Godhead also (_i.e._ acts as a man and a God likewise), by his manly and Godlike actions at different times and places; and to be both at the one and same time, requires much greater ability and energy both of the mind and body (as it is seen in the persons of deified heroes). 26. The living soul being one with the Divine, has all the powers of the same implanted in it; the infinite being ingrafted in the finite, It is of the same nature by innate nature. 27. The living soul has its expansion and contraction in its life and death, as the Divine soul has its evolution and involution; in the acts of creation and dissolution; but the Divine soul destroys no soul, because it is the soul of souls and the aggregate of all souls; therefore any one that would be godly, must refrain from slaughter. 28. So the yogis and yoginís continue in the discharge of their sacred rites, as enjoined by law and usage, and either remain in this or rove about in other worlds at large at the free will and liberty. 29. A yogi is seen in several forms at once, both in this world and in the next, according to his desert and the merit of his actions; as the great yogi and warrior Karta Vírya Arjuna, became the terror of the world as if he were ubiquitous, while he remained quite at home. (_i.e._ though confined in one place, yet he seemed to be present every where). 30. So also doth the god Vishnu appear in human forms on earth, while he sleeps at ease in the milky ocean; and the yoginis of heaven hover over animal sacrifices on earth, while they reside in their groups in the etherial sphere. 31. Indra also appears on earth, to receive the oblations of men, when he is sitting in his heavenly seat on high, and Náráyana takes the forms of a thousand Rámas upon him, in his conflict with the myriads of Rakhasa legions. 32. So did one Krishna become a hundred, to receive the obeisance of his reverential princes; and he appears as a thousand in the company of many thousand monarchs in the Kuru assembly. 33. So the god became incarnate in many forms, with parts and particles of his own spirit for the preservation of the world; and the one lord became many in the company of his mistresses in a moment. (This was the company of milk maids in the rásalílá sport of Krishna). 34. In this manner did the forms of _Jívata_ and others, which were the creatures of the mendicant's imagination, retire at the behest of Rudra, to the particular abodes of their own and respective desires.