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CHAPTER XXXV, 15.
379
is always the being, and nature is stated to be the object. It has been explained in the above mode, as (having the relation) of the gnat and the udumbara". Nature which is non-intelligent knows nothing, though it is the object of enjoyment. Who enjoys and what is enjoyed: is learnt from the Såstras. Nature is said always to abound in the pairs of opposites, and to be constituted of the qualities; the Kshetragña is free from the pairs of opposites, devoid of parts, and in essence free from the qualities. He abides in everything alike“, and is connected with (all) knowledge • ; and he always enjoys nature as a lotus-leaf (enjoys) water. Even brought into contact with all qualities, a learned man remains untainted. There is no doubt that the being is unattached just like the unsteady drop of water placed upon a lotus-leaf?. It is established that nature is the property of the being. And the relation of the two is like that of matter and the maker'. As one goes into (a) dark (place) taking a light (with him), so those who wish for the supreme go with the light of nature 1o. While there is oil
'P. 374 supra. The relation is one of close connexion, coupled with some identity of nature (because, says Nflakantha, an entirely extraneous thing could not get into the inside of the fruit, and the goat's body therefore must have come from the fruit itsell), but still the elements are distinct.
See p. 371 supra, note 4. • Cf. Maitri, p. 108.
• Cf. Gitá, pp. 105, 106. • Knowledge of the Kshetra gita forms part of all real knowledge. Arguna Misra's reading and interpretation are different. He says, 'As he is seen coming to light everywhere alike, so,' &c.
• Cf. Gita, pp. 56-110. 'Again the common simile.
• The original is dravya, rendered matter' in the next sentence. Arguna Mista paraphrases it by 'upakarana,' paraphernalia.
So the original, the sense is not clear. But see Sveta svatara, p. 368. ** Knowledge, which, says Nilakantha, is a manifestation of nature. Arguina Mista says the knowledge of the truth which the
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