The Sûtras also maintain the same doctrine, cp. I, 1, 17; I, 2, 21; II, 1, 22; and others. They therein follow Scripture, which in several places refers to the highest and the individual soul as standing over against each other, cp. e.g. 'He who dwells in the Self and within the Self, whom the Self does not know, whose body the Self is, who rules the Self from within' (Bri. Up. III, 7, 22); 'Embraced by the intelligent Self (Bri. Up. IV, 3, 21); 'Mounted by the intelligent Self (IV, 3, 35). Nor can the individual Self become one with the highest Self by freeing itself from Nescience, with the help of the means of final Release; for that which admits of being the abode of Nescience can never become quite incapable of it. So the Purâna says, 'It is false to maintain that the individual Self and the highest Self enter into real union; for one substance cannot pass over into the nature of another substance.' Accordingly the Bhagavad Gîtâ declares that the released soul attains only the same attributes as the highest Self. 'Abiding by this knowledge, they, attaining to an equality of attributes with me, do neither come forth at the time of creation, nor are troubled at the time of general destruction' (XIV, 2). Similarly our Purâna says, 'That Brahman leads him who meditates on it, and who is capable of change, towards its own being (âtmabhâva), in the same way as the magnet attracts the iron' (Vi. Pu. VI, 7, 30). Here the phrase 'leads him towards his own being' means 'imparts to him a nature like his own' (not 'completely identifies him with itself'); for the attracted body does not become essentially one with the body attracting.