the great commotion of मद्दत and other principles. Here there is, doubtless, a distinct reference to the Sankhya theory as to the Origin of the universe. According to that theory there is an eternal non-intelligent subtle principle called प्रधान which is nothing but the equipoised state of the three qualities of सत्त्व, रजस and तमस्. This balanced condition gets spontaneously disturbed by the necessity of individual souls having to reap the fruits of their former actions and प्रधान evolves into a succession of grosser and grosser forms-first into महत् which is still a subtle principle, next into अहंकार, then into the five, तन्मात्रः (the subtle essences of the five cosmic elements आकाश, वायु, तेजस्, अप् and पृथिवी), and the eleven इन्द्रिय's (viz. the five ज्ञानेन्द्रिया’s, the five कर्मेन्द्रिय' and the अन्तःकरण or the internal organ); the five तन्मात्र’s in their turn develop into the five महाभूत s or gross elements. These constitute in all twenty-four principles and पुरुष, the intelligent entity co-eternal with प्रधान, is the twenty-fifth. We should, therefore, expect the क्षोभ or mighty movement to start with प्रधान rather than with महत्, which is, however, the first in the series of products resulting from the great disturbance. प्रधानक्षोभ would be a more intelligible phrase than महदादिक्षोभ, which latter, therefore, must be taken to mean ' the great process of evolution into महत् etc. मदादिक्षोभ being equivalent to मदाद्याकारेण परिणामरूपः क्षोभः.
The theological view set forth in this stanza is by no means that of the Sankhyas, but it is that electric view, combining and reconciling the tenets of the different systems of philosophy, which reconciling the tenets of the different systems of philosophy, which seems to have prevailed by the time when the several 'दर्शन's the older ones especially, had already grown old enough to be invested with sanctity and credited with divine origin.
गुणिनमू - Characterised by the three qualities of सत्व, रजत् and तमस्.
उदयनाशस्थानहेतुम्–उदयस्य नाशस्य स्थानस्य च हेतुः तम्. To hold that the supreme spirit in conjunction with प्रकृति or त्रिगुणात्मकमाया constitutes the God with attributes capable of creating, sustaining and destroying the " universe is certainly no Sankhya doctrine which believes in the eternal soul ( पुरुष ) never coming in to activity and believes in no God apart from this पुरुष.