Purusha is always the subject; and Nature the object. It has been explained, by what has been said in a previous part of the discourse where it has been pointed out, that they exist after the manner of the gnat and the Udumbara,
विषयी पुरुषो नित्यं सत्त्वं च विषयः स्मृतः॥ व्याख्यातं पूर्वकल्पेन मशकोदुम्बरं यथा। भुज्यमानं न जानीते नित्यं सत्त्वमचेतनम्। यस्त्वेवं तं विजानीते यो भुङ्क्ते यश्च भुज्यते॥