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.’