with the truth.[834] If, O Sakra, the being called
person were really the actor, then all acts undertaken
for his own benefit would certainly be crowned with
success. None of those acts would be defeated.
Among even persons struggling their utmost the suspension
of what is not desired and the occurrence of what
is desired are not to be seen. What becomes then
of personal exertion? In the case of some, we
see that without any exertion on their part, what
is not desired is suspended and what is desired is
accomplished. This then must be the result of
Nature. Some persons again are seen to present
extraordinary aspects, for though possessed of superior
intelligence they have to solicit wealth from others
that are vulgar in features and endued with little
intelligence. Indeed, when all qualities, good
or bad, enter a person, urged by Nature, what ground
is there for one to boast (of one’s superior
possessions)? All these flow from Nature.
This is my settled conclusion. Even Emancipation
and knowledge of self, according to me, flow from the
same source.
“In this world all fruits, good or bad, that
attach themselves to persons, are regarded as the
result of acts. I shall now discourse to thee
in full on the subject of acts. Listen to me.
As a crow, while eating some food, proclaims the presence
of that food (to the members of its species) by its
repeated cawing, after the same manner all our acts
only proclaim the indications of Nature. He who
is acquainted with only the transformations of Nature
but not with Nature that is supreme and exists by
herself, feels stupefaction in consequence of his ignorance.
He, however, who understands the difference between
Nature and her transformations is never stupefied.
All existent things have their origin in Nature.
In consequence of one’s certainty of conviction
in this respect, one would never be affected by pride
or arrogance. When I know what the origin is
of all the ordinances of morality and when I am acquainted
with the unstability of all objects, I am incapable,
O Sakra, of indulging in grief. All this is endued
with an end. Without attachments, without pride,
without desire and hope, freed from all bonds, and
dissociated from everything, I am passing my time in
great happiness, engaged in beholding the appearance
and disappearance of all created objects. For
one that is possessed of wisdom, that is self-restrained,
that is contented, that is without desire and hope,
and that beholds all things with the light of self-knowledge,
no trouble or anxiety exists, O Sakra! I have
no affection or aversion for either Nature or her
transformations. I do not behold any one now who
is my foe nor any one who is mine own. I do not
O, Sakra, at any time covet either heaven, or this
world, or the nether regions. It is not the case
that there is no happiness in understanding the Soul.
But the Soul, being dissociated from everything, cannot
enjoy felicity. Hence I desire nothing.’
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