I shall, after this, declare how the association and
the dissociation takes place of Kshetrajna and Nature. Ye best of men,
listen. The relation here is said to be that between the object and the
subject.[147] Purusha is always the subject; and Nature has been said to
be the object. It has been explained, by what has been said in a previous
portion of the 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.
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