to that branch of knowledge which is concerned with the inferences of ratiocination.  Those questions are as follows:  What is universe and what is not-universe?  What is Aswa and what Aswa?  What is Mitra?  What is Varuna?  What is Knowledge?  What is Object of knowledge?  What is Unintelligent?  What is Intelligent?  Who is Kah?  Who is possessed of the principle of change?  Who is not possessed of the same?  What is he that devours the Sun and what is the Sun?  What is Vidya and what is Avidya?  What is Immobile and what Mobile?  What is without beginning, what is Indestructible, and what is Destructible?  These were the excellent questions put to me by that foremost of Gandharvas.  After king Viswavasu, that foremost of Gandharvas, had asked me these questions one after another, I answered them properly.  At first, however, I told him, Wait for a brief space of time, till I reflect on thy questions!  So be it, Gandharva said, and sat in silence.  I then thought once again of the goddess Saraswati in my mind.  The replies then to those questions naturally arose in my mind like butter from curds.  Keeping in view the high science of inferential ratiocination, I churned with my mind, O monarch, the Upanishads and the supplementary scriptures relating to the Vedas.  The fourth science then that treats of Emancipation, O foremost of kings, and on which I have already discoursed to thee, and which is based upon the twenty-fifth, viz., Jiva, I then expounded to him.[1664] Having said all this, O monarch, to king Viswavasu, I then addressed him, saying, Listen now to the answers that I give unto the several questions that thou hast put to me.  I now turn to the question, which, O Gandharva, thou askest, viz., What is Universe and what is not-universe?  The Universe is Unmanifest and original Prakriti endued with the principles of birth and death which are terrible (to those that are 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.