to Purusha by any other means.  Forgiveness, courage, abstention from harm, equability, truth, sincerity, knowledge, gift, and renunciation, are said to be the characteristics of that course of conduct which arises out of Goodness.  It is by this inference that the wise believe in the identity of Purusha and Goodness, There is no doubt in this.  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.  Truly, distinction and association should be known (as applying to Purusha and Nature).  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.  As a fish in water is different from it, such is the relation of the two (viz., Purusha and Nature).  Verily, their relation is like that of water drops on the leaf of the lotus.’”

“The preceptor continued, ’Thus addressed, those learned Brahmanas, who were the foremost of men, felt some doubts and (therefore) they once more questioned the Grandsire (of all creatures).’"[145]

SECTION XLIX

“The Rishis said,—­’Which among the duties is deemed to be the most worthy of being performed?  The diverse modes of duty, we see, are contradictory.  Some say that (it remains) after the body (is destroyed).  Others say that it does not exist.  Some say that everything is doubtful.  Others have no doubts.[146] Some say that the eternal (principle) is not eternal.  Some say that it exists, and some that it exists not.  Some say it is of one form, or two-fold, and others that it is mixed.  Some Brahmanas who are conversant with Brahman and utterers of truth regard it to be one.  Others, that it is distinct; and others again that it is manifold.  Some say that both time and space exist; others, that it is not so.  Some bear matted locks on their heads and are clad in deer-skins.  Others have shaven crowns and go entirely naked.  Some are for entire abstention from bathing, and some for bathing.  Such differences of views may be seen among deities and Brahmanas conversant with Brahman and endued with perceptions of truth.  Some are for taking food; while some are devoted to fasts.  Some applaud action; others applaud perfect tranquillity.  Some applaud Emancipation; some, various kinds of enjoyments.  Some desire diverse kinds of wealth; some, poverty.  Some say that means should be resorted to; others, that this is not so.  Some are devoted to a life of abstention from harm; others are addicted to destruction.  Some are for merit and glory, others say that this is not so.  Some are devoted to goodness; others are established on doubt.  Some are for pleasure; some are for pain.  Other people say that it is meditation.  Other learned Brahmanas say that it is Sacrifice.  Others, again, say that it is gift.  Others applaud penances;