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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.
Some learned men that are devoted to knowledge assert the unity of Kshetrajna and Nature. This, however, is not correct. It is said that Nature is different from Purusha: that also will imply a want to consideration. Unity and diversity are likewise laid down. That is the doctrine of the learned. In the Gnat and Udumbara both unity and diversity are seen.
For a similar reason, perhaps, ancient Hindoo ritual prescribed that when the hair of a child's head was shorn in the third year, the clippings should be buried in a cow-stable, or near an udumbara tree, or in a clump of darbha grass, with the words, "Where Pushan, Brihaspati, Savitri, Soma, Agni dwell, they have in many ways searched where they should deposit it, between heaven and earth, the waters and heaven."
A clause in the text of the Satyayanins, 'the kusas are the children of the udumbara tree, forms a defining supplement to a more general statement in the text of the Kaushitakins, 'the kusas are the children of the tree. The clause, 'the metres of the gods are prior, defines the order of the metres which in other texts mentioning 'the metres of the gods and Asuras' had been left undefined, and therefore forms a supplement to those texts.
When one particular quality, viz., Goodness prevails over the others, there arises Purusha, viz., that from whom everything flows. The relation of Purusha and Nature is both unity and diversity. The three illustrations of the Gnat and the Udumbara, the fish and water, and water drops and the lotus leaf, explain the relation between Purusha and Nature. He is in Nature, yet different from it.
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