erefore) 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 Him. He is stainless. It is evident that I am of the same
nature. Through ignorance and stupefaction, I have become associated with
inanimate Prakriti. Though really without attachments, I have passed this
long time in a state of attachment with Prakriti. Alas, by her was I so
long subdued without having been able to know it. Various are the
forms--high, middling, and low, that Prakriti assume. Oh, how shall I
dwell in those forms?[1630] How shall I live conjointly with