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382
ANUGÍTÅ.
aside the boat, and devoid of the thought that this or that is) mine. This has been already explained by the parallel of the carriage and pedestrian. One who has come by delusion through affection, adheres to that like a fisherman to his boat, being overcome by (the thought that this or that is) mine. It is not possible to move on land after embarking in a boat. And likewise one cannot move in water after entering a carriage. Thus there are various actions in regard to different objects. And as action is performed in this world, so does it result to them? That which sages by their understanding meditate upon, which is void of any smell whatever, void of taste, and void of colour, touch, or sound, that is called the Pradhana. Now that Pradhana is unperceived ; a development of the unperceived is the Mahat; and a development of the Pradhana (when it is) become Mahat is egoism. From egoism is produced the development, namely, the great elements; and of the elements respectively, objects of sense are verily stated to be the development. The unperceived is of the nature of seed", and also productive in its essence. And we have heard
'I.e. appertaining to the various orders of householders, &c. Nilakantha. But I am not aware of any authority for this sense of vishaya. '1.e. those who perform them.
Nilakantha says, ' Having stated above the means of knowleuge, he now states the proper object of knowledge.'
• See p. 33a supra. The original for development is gura, literally quality.
The meaning of this passage seems to be identical with that of Sankhya-kárikå 3. Productive (Prasavatmakam) is probably to be explained as Prasavadharmi is at Sankhya-kårikå 11 (see commentary of Vákaspati, pp. 59, 60), viz. always undergoing develop ment. The great elements are of course the tanmaira
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