Those who ‘discern thus’ in the described manner the ‘difference’, namely, the difference between the body and the knower of the body with ‘the eye of knowledge’ or discrimination, and also the ‘means of deliverance from manifested Prakrti’—they attain the ‘highest’, namely, the self. They are completely delivered from bondage. Moksha is that by which deliverance is effected. The means of deliverance as already stated consists of qualities beginning with modesty (13.7). They, through the knowledge already imparted concerning the differences between the body and the self, know those differences existing between them. Then learning about modesty etc., which form the means of deliverance from Prakrti that has developed into material elements constituting the body, they have to practise these virtues, and they will thereby be absolutely delivered from bondage and will reach the self marked by infinite knowledge abiding in Its own form. *See page 429 [Being in co-ordinate predication (Samanadhikaranya), Brahman is an inseparable but mutually distinct complex of Prakrti, Jiva and Īshvara. The cosmic mode of body constituted of Prakrti and Purusha is at intervals in alternate states of latency and patency (Pralaya and Srshti or dissolution and manifestation). As the soul of a complex whole, He can be denoted by any of the terms entering into it—Īshvara, Prakrti or Jiva. Brahman is sometimes mentioned in the Shrutis as Asat when everything is in latency in Pralaya, and as Sat when all entities are in manifestations (Srshti). All these expressions denote Him only. He is described in some texts as attributeless. It means only that He is without any undesirable evil qualities. He is on the other hand endowed with countless auspicious attributes. All these contentions are supported by numerous Vedic passages, which are quoted in the commentary.]