e discourse where it has been pointed out, that they exist
after the manner of the Gnat and the Udumbara. An object of enjoyment as
it is, Nature is unintelligent and knows nothing. He, however, who enjoys
it, is said to know it. Kshetrajna being enjoyer, Nature is enjoyed. The
wise have said that Nature is always made up of pairs of opposites (and
consists of qualities). Kshetrajna is, on the other hand, destitute of
pairs of opposites, devoid of parts, eternal, and free, as regards its
essence, from qualities. He resides in everything alike, and walks with
knowledge. He always enjoys Nature, as a lotus leaf (enjoys) water.
Possessed of knowledge, he is never tainted even if brought into contact
with all the qualities. Without doubt, Purusha is unattached like the
unsteady drop of water on the lotus-leaf. This is the certain conclusion
(of the scriptures) that Nature is the property of Purusha. The relation
between these two (viz., Purusha and Nature) is like that existing
between matter and its maker. As one goes into a dark place taking a
light with him, even so those who wish for the Supreme proceed with the
light of Nature.[148] As long as matter and quality (which are like oil
and wick) exist, so long the light shines. The flame, however, becomes
extinguished when matter and quality (or oil and wick) are exhausted.
Thus Nature is manifest; while Purusha is said to be unmanifest.
Understand this, ye learned Brahmanas. Well, I shall now tell you
something more. With even a thousand (explanations), one that has a bad
understanding succeeds not in acquiring knowledge. One, however, that is
endued with intelligence succeeds in attaining happiness, through only a
fourth share (of explanations). Thus should the accomplishment of duty be
understood as dependent on means. For the man of intelligence, having
knowledge of means, succeeds in attaining to supreme felicity. As some
man travelling along a road without provisions for his journey, proceeds
with great discomfort and may even meet with destruction before he
reaches the end of his journey, even so should it be known that ill acts
there may not be fruits.[149] The examination of what is agreeable and
what is disagreeable in one's own self is productive of benefit.[150] The
progress in life of a man that is devoid of the perception of truth is
like that of a man who rashly journeys on a long road unseen before. The
progress, however, of those that are endued with intellig