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390
ANUGÍTA.
who are free from all thought that this or that is) mine, and who are free from egoism, attaining concentration (of mind) on contemplation', enter the highest world of the great, which is the unperceived. Born from that same unperceived' (principle), again acquiring knowledge, and getting rid of the (qualities of) passion and darkness, and resorting to the pure (quality of) goodness, a man gets rid of all sios, and abandons everything as fruitless. He should be understood to be the Kshetragña. He who understands him understands the Vedas! Withdrawing from the mind the objects of mental opera. tions, a sage should sit down self-restrained. (He) necessarily. (becomes) that on which his mind. (is fixed). This is the eternal mystery. That which begins with the unperceived and ends with the gross objects is stated to be of the nature of ignorance ? But (you should) learn that whose nature is devoid
heightened.' He compares Brihadaranyaka, p. 816. See also Taittiriya, p. 112.
· See Gîtâ, p. 128, note 1, where dhyâna and yoga are taken separately. Here the compound is in the singular. Nilakanila's reading is different.
• The sense here is not quite clear. It seems, however, to be this. The acquisitions mentioned in the preceding sentence take the acquirers to some temporary world from which they afterwards return; but when they get rid of the qualities, they get final emadcipation. As to the unperceived, cf. inter alia Gila, p. 112, note a.
• Cr. Gitá, p. 111, and note a there. That seems to approach the question from the opposite point of view.
• So Arguna Misra. At Gita XVI, 16, kitta means the operation itself. That also will do here.
• Cl. Gitá, p. 78; Mailr, p. 178; Prasna, p. 194; and the quota. tions at Sankhya-sära, p. 3.
• This phrase has occurred before; it means all the developments which make up worldly life. See Sankhya-sára, p. 5.
' Sce p. 371 supra.
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