Here the words "red," "white," and "black," express the qualities "activity," "goodness," and "darkness," from their severally possessing the same attributes of colouring, manifesting, and concealing. Here, however, it may be objected, "But will not your unintelligent Nature, without the superintendence of something intelligent, fail to produce these effects, intellect, &c.? therefore there must be some intelligent superintendent; and hence we must assume an all-seeing, supreme Lord." We reply that this does not follow, since even unintelligent Nature will act under the force of an impulse; and experience shows us that an unintelligent thing, without any intelligent superintendent, does act for the good of the soul, just as the unintelligent milk acts for the growth of the calf, or just as the unintelligent rain acts for the welfare of living creatures; and so unintelligent Nature will act for the liberation of the soul. As it has been said in the Káriká (§ 57)-- "As the unintelligent milk acts for the nourishment of the calf, so Nature acts for the liberation of soul." But as for the doctrine of "a Supreme Being who acts from compassion," which has been proclaimed by beat of drum by the advocates of his existence, this has well-nigh passed away out of hearing, since the hypothesis fails to meet either of the two alternatives. For does he act thus _before_ or _after_ creation? If you say "before," we reply that as pain cannot arise in the absence of bodies, &c., there will be no need, as long as there is no creation, for his desire to free living beings from pain [which is the main characteristic of compassion]; and if you adopt the second alternative, you will be reasoning in a circle, as on the one hand you will hold that God created the world through compassion [as this is His motive in acting at all], and on the other hand[360] that He compassionated after He had created. Therefore we hold that the development of unintelligent Nature [even without any intelligent superintendent]--in the order of the series intellect, self-consciousness, &c.,--is caused by the union of Nature and Soul, and the moving impulse is the good of Soul. Just as there takes place a movement in the iron in the proximity of the unmoved magnet, so there takes place a movement in Nature in the proximity of the unmoved Soul; and this union of Nature and Soul is caused by mutual dependence, like the union of the lame man and the blind man. Nature, as the thing to be experienced, depends on Soul the experiencer; and Soul looks to final bliss, as it seeks to throw off the three kinds of pain, which, though really apart from it, have fallen upon it by its coming under the shadow of intellect through not recognising its own distinction therefrom.[361] This final bliss [or absolute isolation] is produced by the discrimination of Nature and Soul, nor is this end possible without it; therefore Soul depends on Nature for its final bliss.