desirous of
Emancipation). It is, besides, possessed of the three attributes (of
Sattwa, Rajas, and Tamas), in consequence of its producing principles all
of which are fraught with those attributes.[1665] That which is
Not-universe is Purusha divested of all attributes. By Aswa and Aswa are
meant the female and the male, i.e., the former is Prakriti and the
latter is Purusha. Similarly, Mitra is Purusha, and Varuna is
Prakriti.[1666] Knowledge, again, is said to be Prakriti, while the
object to be known is called Purusha. The Ignorant (Jiva), and the
Knowing or Intelligent are both Purusha without attributes (for it is
Purusha that becomes Jiva when invested with Ignorance). Thou hast asked
what is Kah, who is endued with change and who is unendued therewith. I
answer, Kah is Purusha.[1667] That which is endued with change is
Prakriti. He that is not endued therewith is Purusha. Similarly, that
which is called Avidya (the unknowable) is Prakriti; and that which is
called Vidya is Purusha. Thou hast asked me about the Mobile and the
Immobile. Listen to what my answer is. That which is mobile is Prakriti,
which undergoing modification, constitutes the cause of Creation and
Destruction. The Immobile is Purusha, for without himself undergoing
modifications he assists at Creation and Destruction. (According to a
different system of philosophy) that which is Vedya is Prakriti; while
that which is Avedya is Purusha. Both Prakriti and Purusha are said to be
unintelligent, stable, indestructible, unborn, and eternal, according to
the conclusions arrived at by philosophers conversant with the topics
included in the name of Adhyatma. In consequence of the indestructibility
of Prakriti in the matter of Creation, Prakriti, which is unborn, is
regarded as not subject to decay or destruction. Purusha, again, is
indestructible and unchangeable, for change it has none. The attributes
that reside in Prakriti are destructible, but not Prakriti herself. The
learned, therefore, call Prakriti indestructible. Prakriti also, by
undergoing modifications, operates as the cause of Creation. The created
results appear and disappear, but not original Prakriti. Hence also is
Prakriti called indestructible. Thus have I told thee conclusions of the
Fourth Science based on the principles of ratiocinative inference and
having Emancipation for its end. Having acquired by the science of
ratiocinative inference and by waiting upon preceptors, the Rich, the