as supreme (in the matter of Creation).  Those that are possessed of knowledge say that both are to be called topics or principles.  In consequence of its attributes of (repeated) Creation and Destruction, the Unmanifest (or Prakriti) is called Indestructible.  That Unmanifest becomes repeatedly modified for the purpose of creating the principle.  And because the principles beginning with Mahat are produced by Purusha as well, and because also Purusha and the Unmanifest are mutually dependant upon each other, therefore is Purusha also, the twenty-fifth, called Kshetra (and hence Akshara or Indestructible).[1628] When the Yogin withdraws and merges all the principles into the Unmanifest Soul (or Brahma) then the twenty-fifth (viz., Jiva or Purusha) also, with all those principles disappears into it.  When the principles become merged each into its progenitor, then the one that remains is Prakriti.  When Kshetrajna too,[1629] O son, becomes merged into his own producing cause then (all that remains is Brahma and, therefore) Prakriti with all the principles in it becomes Kshara (or meets with destruction), and attains also to the condition of being without attributes in consequence of her dissociation from all the principles.  Thus it is that Kshetrajna, when his knowledge of Kshetra disappears, becomes, by his nature, destitute of attributes, as it has been heard by us.  When he becomes Kshara he then assumes attributes.  When, however, he attains to his own real nature, he then succeeds in understanding his own condition of being really destitute of attributes.  By casting off Prakriti and beginning to realise that he is different from her, the intelligent Kshetrajna then comes to be regarded as pure and stainless.  When Jiva ceases to exist in a state of union with Prakriti, then does he become identifiable with Brahma.  When, however, he exists united with Prakriti, he then, O king, seems to be different from Brahma.  Indeed, when Jiva shows no affection for Prakriti and her principles, he then succeeds in beholding the Supreme and having once beheld Him wishes not to fall away from that felicity.  When the knowledge of truth dawns upon him, Jiva begins to lament in this strain:  Alas, how foolishly have I acted by falling through ignorance, into this frame composed of Prakriti like a fish entangled in a net!  Alas, through ignorance, I have migrated from body to body like a fish from water to water thinking that water is the element in which alone it can live.  Indeed, like a fish that does not know anything else than water to be its element, I also have never known anything else than children and spouses to be my own!  Fie on me that through ignorance, I have been repeatedly migrating from body to body in forgetfulness (of the Supreme Soul)!  The Supreme Soul alone is my friend.  I have capacity for friendship with Him.  Whatever be my nature and whoever I may be, I am competent to be like Him and to attain an identity with Him.  I see my similarity with Him.  I am indeed, like