Vasishtha on Knowledge and Ignorance

Verse 1 (12.312.1)

साङ्ख्यदर्शनमेतावदुक्तं ते नृपसत्तम । विद्याविद्ये त्विदानीं मे त्वं निबोधानुपूर्वशः ॥

sāṅkhyadarśanametāvaduktaṃ te nṛpasattama | vidyāvidye tvidānīṃ me tvaṃ nibodhānupūrvaśaḥ

This much of the Sankhya view has been told to you, best of kings. Now hear from me, in due order, about knowledge and ignorance.

Note on the text: Corrected नृपसत्तम् → नृपसत्तम (misprint in Wikisource; final म् for म; the vocative of नृपसत्तम).

Verse 2 (12.312.2)

अविद्यामाहुरव्यक्तं सर्गप्रलयधर्मिणीम् । सर्गप्रलयनिर्मुक्तो विद्यो वै पञ्चविंशकः ॥

avidyāmāhuravyaktaṃ sargapralayadharmiṇīm | sargapralayanirmukto vidyo vai pañcaviṃśakaḥ

They call the Unmanifest ignorance, for its nature is creation and dissolution. The twenty-fifth, free from creation and dissolution, is knowledge.

Verse 3 (12.312.3)

एकत्वं च बहुत्वं च प्रकृतेरनु तत्त्ववित् । परस्परं तु विद्यां वै त्वं निबोधानुपूर्वशः । यथोक्तमृषिभिस्तात साङ्ख्यस्यास्य निदर्शनम् ॥

ekatvaṃ ca bahutvaṃ ca prakṛteranu tattvavit | parasparaṃ tu vidyāṃ vai tvaṃ nibodhānupūrvaśaḥ | yathoktamṛṣibhistāta sāṅkhyasyāsya nidarśanam

The knower of the principles sees both oneness and manyness in Prakriti. Now learn in due order, each in relation to the other, about knowledge, as the sages have told it, my son; this is the illustration of this Sankhya.

Note on the text: Removed the backtick, apostrophe and doubled daṇḍa Wikisource prints around line 1. Three-line verse, as on the page: line 1 (एकत्वं च बहुत्वं च प्रकृतेरनु तत्त्ववित्) is not in the critical edition (found in the vulgate recension; no star passage at this place); lines 2-3 = CE 12.295.3a,c (Wikisource विद्यां against CE avidyāṃ is a variant and kept). The alignment found no match because of the added line.

Verse 4 (12.312.4)

कर्मेन्द्रियाणां सर्वेषां विद्या बुद्धीन्द्रियं स्मृतम् । बुद्धीन्द्रियाणां च तथा विशेषा इति नः श्रुतम् ॥

karmendriyāṇāṃ sarveṣāṃ vidyā buddhīndriyaṃ smṛtam | buddhīndriyāṇāṃ ca tathā viśeṣā iti naḥ śrutam

For all the organs of action, the organs of perception are held to be knowledge; and for the organs of perception, the particulars, so we have heard.

Verse 5 (12.312.5)

विशेषाणां मनस्तेषां विद्यामाहुर्मनीषिणः । मनसः पञ्चभूतानि विद्या इत्यभिचक्षते ॥

viśeṣāṇāṃ manasteṣāṃ vidyāmāhurmanīṣiṇaḥ | manasaḥ pañcabhūtāni vidyā ityabhicakṣate

The wise call the mind the knowledge of the particulars, and for the mind they call the five elements knowledge.

Verse 6 (12.312.6)

अहंकारस्तु भूतानां पञ्चानां नात्र संशयः । अहंकारस्य च तथा बुद्धिर्विद्या नरेश्वर ॥

ahaṃkārastu bhūtānāṃ pañcānāṃ nātra saṃśayaḥ | ahaṃkārasya ca tathā buddhirvidyā nareśvara

Of the five elements, the sense of I-making is the knowledge, there is no doubt of it; and of the sense of I-making, O lord of men, the intellect is the knowledge.

Verse 7 (12.312.7)

बुद्धेः प्रकृतिरव्यक्तं तत्त्वानां परमेश्वरम् । विद्या ज्ञेया नरश्रेष्ठ विधिश्च परमः स्मृतः ॥

buddheḥ prakṛtiravyaktaṃ tattvānāṃ parameśvaram | vidyā jñeyā naraśreṣṭha vidhiśca paramaḥ smṛtaḥ

The source of the intellect is the Unmanifest, the supreme lord among the principles. This knowledge is to be known, best of men, and it is remembered as the supreme ordinance.

Verse 8 (12.312.8)

अव्यक्तस्य परं प्राहुर्विद्यां वै पञ्चविंशकम् । सर्वस्य सर्वमित्युक्तं ज्ञेयं ज्ञानस्य पार्थिव ॥

avyaktasya paraṃ prāhurvidyāṃ vai pañcaviṃśakam | sarvasya sarvamityuktaṃ jñeyaṃ jñānasya pārthiva

Beyond the Unmanifest, they say, the twenty-fifth is knowledge. It is said that the whole of everything is what knowledge has to know, O king.

Verse 9 (12.312.9)

ज्ञानमव्यक्तमित्युक्तं ज्ञेयो वै पञ्चविंशकः । तथैव ज्ञानमव्यक्तं विज्ञाता पञ्चविंशक ॥

jñānamavyaktamityuktaṃ jñeyo vai pañcaviṃśakaḥ | tathaiva jñānamavyaktaṃ vijñātā pañcaviṃśaka

Knowledge is said to be the Unmanifest, and the knowable is the twenty-fifth. In the same way knowledge is the Unmanifest, and the knower is the twenty-fifth.

Verse 10 (12.312.10)

विद्याविद्यार्थितत्त्वेन मयोक्ता ते विशेषतः । अक्षरं च क्षरं चैव यदुक्तं तन्निबोध मे ॥

vidyāvidyārthitattvena mayoktā te viśeṣataḥ | akṣaraṃ ca kṣaraṃ caiva yaduktaṃ tannibodha me

I have told you in detail the essence of what is sought to be known about knowledge and ignorance. Now hear from me what has been said of the imperishable and the perishable.

Verse 11 (12.312.11)

उभावेतौ क्षरावुक्तावुभावेतौ क्षराक्षरौ । कारणं तु प्रवक्ष्यामि यथाख्यातो न जानतः ॥

ubhāvetau kṣarāvuktāvubhāvetau kṣarākṣarau | kāraṇaṃ tu pravakṣyāmi yathākhyāto na jānataḥ

Both of these are called perishable, and both are the perishable and the imperishable. I shall give the reason, as it has been declared, for one who does not know.

Verse 12 (12.312.12)

अनादिनिधनावेतावुभावेवेश्वरौ मतौ । तत्त्वसंज्ञावुभावेतौ प्रोच्यते ज्ञानचिन्तकैः ॥

anādinidhanāvetāvubhāveveśvarau matau | tattvasaṃjñāvubhāvetau procyate jñānacintakaiḥ

Both of them are held to be without beginning or end, and both are lords. Those who reflect on knowledge call both of them by the name of principle.

Verse 13 (12.312.13)

सर्गप्रलयधर्मत्वादव्यक्तं प्राहुरक्षरम् । तदेतद्गुणसर्गाय विकुर्वाणं पुनःपुनः ॥

sargapralayadharmatvādavyaktaṃ prāhurakṣaram | tadetadguṇasargāya vikurvāṇaṃ punaḥpunaḥ

Because its nature is creation and dissolution, they call the Unmanifest the Imperishable. It changes itself again and again for the creation of the gunas.

Verse 14 (12.312.14)

गुणानां महदादीनामुत्पद्यन्ते परम्पराः । अधिष्ठानं क्षेत्रमाहुरेतत्तत्पञ्चविंशकम् ॥

guṇānāṃ mahadādīnāmutpadyante paramparāḥ | adhiṣṭhānaṃ kṣetramāhuretattatpañcaviṃśakam

From the gunas, beginning with the Great principle, successive productions arise. They call the substratum the field, and this is the twenty-fifth.

Verse 15 (12.312.15)

यदा तु गुणजालं तदव्यक्तात्मनि संक्षिपेत् । तदा सह गुणैस्तैस्तु पञ्चविंशो विलीयते ॥

yadā tu guṇajālaṃ tadavyaktātmani saṃkṣipet | tadā saha guṇaistaistu pañcaviṃśo vilīyate

When the web of the gunas is drawn back into the Unmanifest self, then the twenty-fifth is dissolved together with those gunas.

Verse 16 (12.312.16)

गुणा गुणेषु लीयन्ते तदैका प्रकृतिर्भवेत् । क्षेत्रज्ञोऽपि यदा तात तत्क्षेत्रे संप्रलीयते ॥

guṇā guṇeṣu līyante tadaikā prakṛtirbhavet | kṣetrajño'pi yadā tāta tatkṣetre saṃpralīyate

The gunas dissolve into the gunas, and then there remains only the one Prakriti. And when the knower of the field, my son, is dissolved into his field,

Verse 17 (12.312.17)

तदाऽक्षरत्वं प्रकृतिर्गच्छते गुणसंज्ञिता । निर्गुणत्वं च वैदेह गुणेष्वप्रतिवर्तनात् ॥

tadā'kṣaratvaṃ prakṛtirgacchate guṇasaṃjñitā | nirguṇatvaṃ ca vaideha guṇeṣvaprativartanāt

then Prakriti, which bears the name of the gunas, attains imperishability, and also freedom from the gunas, O king of Videha, since she no longer turns back into the gunas.

Verse 18 (12.312.18)

एवमेव च क्षेत्रज्ञः क्षेत्रज्ञानपरिक्षयात् । प्रकृत्या निर्गुणस्त्वेष इत्येवमनुशुश्रुम ॥

evameva ca kṣetrajñaḥ kṣetrajñānaparikṣayāt | prakṛtyā nirguṇastveṣa ityevamanuśuśruma

In the same way, when the knowledge of the field is wholly exhausted, the knower of the field is, by his nature, free from the gunas; so we have heard.

Verse 19 (12.312.19)

क्षरो भवत्येष यदा तदा गुणवती मिथः । प्रकृतिं त्वभिजानाति निर्गुणत्वं तथाऽऽत्मनः ॥

kṣaro bhavatyeṣa yadā tadā guṇavatī mithaḥ | prakṛtiṃ tvabhijānāti nirguṇatvaṃ tathā''tmanaḥ

When he becomes perishable, then, in turn, he recognises Prakriti as endowed with gunas, and recognises his own freedom from the gunas.

Note on the text: Corrected त्विभजानाति → त्वभिजानाति (misprint in Wikisource; the two vowels transposed; CE has abhijānāti).

Verse 20 (12.312.20)

तदा विशुद्धो भवति प्रकृतेः परिवर्जनात् । अन्योऽहमन्येयमिति यदा बुध्यति बुद्धिमान् ॥

tadā viśuddho bhavati prakṛteḥ parivarjanāt | anyo'hamanyeyamiti yadā budhyati buddhimān

Then he becomes pure, through giving up Prakriti, when the wise one realises: "I am one, and she is another."

Verse 21 (12.312.21)

तदैषा त्वन्यतामेति न च मिश्रत्वतां व्रजेत् । प्रकृत्या चैव राजेन्द्र मिश्रोऽनन्यश्च दृश्यते ॥

tadaiṣā tvanyatāmeti na ca miśratvatāṃ vrajet | prakṛtyā caiva rājendra miśro'nanyaśca dṛśyate

Then she enters the state of being other, and he does not fall into mixture; yet through Prakriti, O best of kings, he is seen as mixed and as not other.

Verse 22 (12.312.22)

यदा तु गुणजालं तत्प्राकृतं विजुगुप्सते । पश्यते चापरं पश्यं तदा पश्यन्न संस्वजेत् ॥

yadā tu guṇajālaṃ tatprākṛtaṃ vijugupsate | paśyate cāparaṃ paśyaṃ tadā paśyanna saṃsvajet

When he comes to loathe that web of the gunas belonging to Prakriti, and, seeing, beholds the other, then, seeing, he does not cling.

Verse 23 (12.312.23)

किमहं कृतवानेवं योहं कालमिमं जनम् । यदा मत्स्योदकं ज्ञानमनुवर्तितवांस्तदा । मत्स्यो जालं ह्यविज्ञानादनुवर्तितवानिह ॥

kimahaṃ kṛtavānevaṃ yohaṃ kālamimaṃ janam | yadā matsyodakaṃ jñānamanuvartitavāṃstadā | matsyo jālaṃ hyavijñānādanuvartitavāniha

What have I done, I who for all this time have followed this creature? Then I followed her as the fish follows the water it knows, like a fish that here, through ignorance, follows the net.

Note on the text: Removed the backtick, apostrophe and doubled daṇḍa Wikisource prints around line 2. Three-line verse, as on the page: lines 1 and 3 = CE 12.295.23a,c (Wikisource किमहं कृतवानेवं and मत्स्यो जालं ह्यविज्ञानादनुवर्तितवानिह against CE kiṃ mayā kṛtam etāvad and ...anuvartitavāṃs tathā are variants and kept); line 2 (यदा मत्स्योदकं ज्ञानमनुवर्तितवांस्तदा) is not in the critical edition (found in the vulgate recension). The alignment found no match because of the added line.

Verse 24 (12.312.24)

अहमेव हि संमोहादन्यमन्यं जनाज्जनम् । मत्स्यो यथोदकज्ञानादनुवर्तितवानहम् ॥

ahameva hi saṃmohādanyamanyaṃ janājjanam | matsyo yathodakajñānādanuvartitavānaham

Through delusion I myself followed one creature after another, as a fish follows the water because it knows it.

Verse 25 (12.312.25)

मत्स्योऽन्यत्वं यथा ज्ञानादुदकान्नाभिमन्यते । आत्मानं तद्वदज्ञानादन्यत्वं चैव वेद्म्यहम् ॥

matsyo'nyatvaṃ yathā jñānādudakānnābhimanyate | ātmānaṃ tadvadajñānādanyatvaṃ caiva vedmyaham

As a fish, by its way of knowing, does not think itself other than the water, so through ignorance I took the self to be one with her; and now I know the difference.

Note on the text: Corrected वेदयहम् → वेद्म्यहम् (misprint in Wikisource; वेद + अहम् does not give a verb; CE vedmy aham).

Verse 26 (12.312.26)

ममास्तु धिगबुद्धस्य योऽहमज्ञ इमं पुनः । अनुवर्तितवान्मोहादन्यमन्यं जनाज्जनम् ॥

mamāstu dhigabuddhasya yo'hamajña imaṃ punaḥ | anuvartitavānmohādanyamanyaṃ janājjanam

Shame on me, who was unawakened, I who in my ignorance followed her again through delusion, from one creature to another.

Verse 27 (12.312.27)

अयमत्र भवेद्बन्धुरनेन सह मे क्षमम् । साम्यमेकत्वतां यास्ये यादृशस्तादृशस्त्वहम् ॥

ayamatra bhavedbandhuranena saha me kṣamam | sāmyamekatvatāṃ yāsye yādṛśastādṛśastvaham

Here let this one be my kin; with him it is fitting for me to attain equality and oneness. I shall be just as he is.

Note on the text: Corrected भेवद् → भवेद् (misprint in Wikisource; vowel sign misplaced; CE bhaved). The alignment found no match; the verse is CE 12.295.27. Wikisource सह मे क्षमम् against CE mokṣaṇam, and यास्ये against āyāto, are variants and kept.

Verse 28 (12.312.28)

तुल्यतामिह पश्यामि सदृशोऽहमनेन वै । अयं हि विमलोऽव्यक्तमहमीदृशकस्तथा ॥

tulyatāmiha paśyāmi sadṛśo'hamanena vai | ayaṃ hi vimalo'vyaktamahamīdṛśakastathā

I see here a likeness: I am the equal of this one. He is pure and unmanifest; and I am of the same kind.

Verse 29 (12.312.29)

योऽहमज्ञानसंमोहादज्ञया संप्रवृत्तवान् । ससङ्गयाऽहं निःसङ्गः स्थितः कालमिमं त्वहम् ॥

yo'hamajñānasaṃmohādajñayā saṃpravṛttavān | sasaṅgayā'haṃ niḥsaṅgaḥ sthitaḥ kālamimaṃ tvaham

I, who through the delusion of ignorance engaged with the ignorant one, I who am unattached, have stayed all this time with her who clings.

Verse 30 (12.312.30)

अनयाऽहं वशीभूतः कालमेतं न बुद्धवान् । उच्चमध्यमनीचानां तामहं कथमावसे ॥

anayā'haṃ vaśībhūtaḥ kālametaṃ na buddhavān | uccamadhyamanīcānāṃ tāmahaṃ kathamāvase

Under her sway I did not awaken for all this time. How can I dwell with her, who dwells among the high, the middle and the low?

Verse 31 (12.312.31)

समानयानया चेह सहवासमहं कथम् । गच्छाम्यबुद्धभावत्वादेषेदानीं स्थिरो भवे ॥

samānayānayā ceha sahavāsamahaṃ katham | gacchāmyabuddhabhāvatvādeṣedānīṃ sthiro bhave

How can I go on living here with this companion, who keeps level with me? Through my lack of awakening I went along with her; now let me stand firm.

Note on the text: Corrected समानया न याचेह → समानयानया चेह (misprint in Wikisource; wrong word division; the words are समानया अनया च इह, as in the CE (samānayānayā ceha)).

Verse 32 (12.312.32)

सहवासं न यास्यामि कालमेतद्धि वञ्चनात् । वञ्चितोस्म्यनया यद्धि निर्विकारो विकारया ॥

sahavāsaṃ na yāsyāmi kālametaddhi vañcanāt | vañcitosmyanayā yaddhi nirvikāro vikārayā

I shall not live with her any longer. For all this time I was deceived: I, who am free from change, was cheated by her who changes.

Verse 33 (12.312.33)

न चायमपराधोऽस्या ह्यपराधो ह्ययं मम । योऽहमत्राभवं सक्तः पराङ्मुखमुपस्थितः ॥

na cāyamaparādho'syā hyaparādho hyayaṃ mama | yo'hamatrābhavaṃ saktaḥ parāṅmukhamupasthitaḥ

This is no fault of hers; the fault is mine, that I became attached here and stood with my face turned away.

Note on the text: Corrected पराङ्भुख → पराङ्मुख (misprint in Wikisource; भ for म; CE parāṅmukham).

Verse 34 (12.312.34)

ततोस्मि बहुरूपासु स्थितो मूर्तिष्वमूर्तिमान् । अमूर्तश्चापि मूर्तात्मा ममत्वेन प्रधर्षितः ॥

tatosmi bahurūpāsu sthito mūrtiṣvamūrtimān | amūrtaścāpi mūrtātmā mamatvena pradharṣitaḥ

So I stayed in many-formed bodies, formless though embodied, bodiless yet with a bodily self, overpowered by the sense of "mine."

Verse 35 (12.312.35)

प्रकृतेरनयत्वेन तासु तास्विह योनिषु । निर्ममस्य ममत्वेन किं कृतं तासु तासु च ॥

prakṛteranayatvena tāsu tāsviha yoniṣu | nirmamasya mamatvena kiṃ kṛtaṃ tāsu tāsu ca

Through the misguidance of Prakriti, in one womb after another here, what was accomplished by the sense of "mine" in me, who am free from "mine," in each of them?

Note on the text: The alignment found no match; lines = CE 12.295.35a, 35c.

Verse 36 (12.312.36)

योनीषु वर्तमानेन नष्टसंज्ञेन चेतसा । न ममात्रानया कार्यमहंकारकृतात्मना ॥

yonīṣu vartamānena naṣṭasaṃjñena cetasā | na mamātrānayā kāryamahaṃkārakṛtātmanā

I, who wandered through the wombs with a mind that had lost its awareness, whose self was shaped by egoism, have no business here with this one.

Note on the text: The alignment found no match; line 1 = CE 12.295.35e (the CE's third line of its verse 35; the ce_ref names the CE verse holding it), line 2 = CE 12.295.36a. Wikisource अहंकारकृतात्मना (masculine instrumental) against CE ahaṃkārakṛtātmayā is a variant and kept.

Verse 37 (12.312.37)

आत्मानं बहुधा कृत्वा येयं भूयो युनक्ति माम् । इदानीमेष बुद्धोस्मि निर्ममो निरहंकृतः ॥

ātmānaṃ bahudhā kṛtvā yeyaṃ bhūyo yunakti mām | idānīmeṣa buddhosmi nirmamo nirahaṃkṛtaḥ

She who, making herself manifold, joins me to her again: now I am awake, free from "mine," free from egoism.

Note on the text: The alignment found no match; line 1 = CE 12.295.36c, line 2 = CE 12.295.36e (the CE's third line of its verse 36).

Verse 38 (12.312.38)

ममत्वमनया नित्यमहंकारकृतात्मकम् । अपेत्याहमिमां हित्वा संश्रयिष्ये निरामयम् ॥

mamatvamanayā nityamahaṃkārakṛtātmakam | apetyāhamimāṃ hitvā saṃśrayiṣye nirāmayam

Leaving this sense of "mine," which she has always produced and which is made of egoism, and abandoning her, I shall take refuge in the faultless.

Verse 39 (12.312.39)

अनेन साम्यं यास्यामि नानयाऽहमचेतसा । क्षमं मम सहानेन नैकत्वमनया सह ॥

anena sāmyaṃ yāsyāmi nānayā'hamacetasā | kṣamaṃ mama sahānena naikatvamanayā saha

I shall attain likeness with him, not with this unconscious one. It is fitting for me to be with him; for me there is no oneness with her.

Note on the text: Corrected क्षणं मम → क्षमं मम (misprint in Wikisource; ण for म; CE kṣamaṃ mama). The alignment found no match; lines = CE 12.295.38a, 38c.

Verse 40 (12.312.40)

एवं परमसंबोधात्पञ्चविंशोऽनुबुद्धवान् । अक्षरत्वं नियच्छेत त्यक्त्वा क्षरमनामयम् ॥

evaṃ paramasaṃbodhātpañcaviṃśo'nubuddhavān | akṣaratvaṃ niyaccheta tyaktvā kṣaramanāmayam

Thus, through supreme awakening, the twenty-fifth, having awakened, would hold to imperishability, free from affliction, having abandoned the perishable.

Note on the text: The alignment found no match; line 1 = CE 12.295.38e (the CE's third line of its verse 38; the ce_ref names the CE verse holding it), line 2 = CE 12.295.39a.

Verse 41 (12.312.41)

अव्यक्तं व्यक्तकर्माणं सगुणं निर्गुणं तथा । निर्गुणं परमं दृष्ट्वा तादृग्भवति मैथिल ॥

avyaktaṃ vyaktakarmāṇaṃ saguṇaṃ nirguṇaṃ tathā | nirguṇaṃ paramaṃ dṛṣṭvā tādṛgbhavati maithila

The Unmanifest, whose workings are manifest, with gunas and without gunas: having seen the supreme as free from the gunas, O king of Mithila, one becomes like that.

Note on the text: The alignment found no match; lines = CE 12.295.39c, 39e (the CE's third line of its verse 39). Wikisource परमं against CE prathamam, and व्यक्तकर्माणं against vyaktadharmāṇaṃ (a footnote variant), are variants and kept.

Verse 42 (12.312.42)

अक्षरक्षरयोरेतदुक्तं तत्वनिदर्शनम् । मयेह ज्ञानसंपन्नं यथाश्रुतिनिदर्शनात् ॥

akṣarakṣarayoretaduktaṃ tatvanidarśanam | mayeha jñānasaṃpannaṃ yathāśrutinidarśanāt

This illustration of the principle of the imperishable and the perishable has been given here by me, full of knowledge, as the tradition of the scriptures shows it.

Note on the text: Corrected यथाश्रूतिनिदर्शनात् → यथाश्रुतिनिदर्शनात् (misprint in Wikisource; long ू for short ु; CE yathāśrutinidarśanāt).

Verse 43 (12.312.43)

निःसंदिग्धं च सूक्ष्मं च विबुद्धं विमलं यथा । प्रवक्ष्यामि तु ते भूयस्तन्निबोध यथाश्रुतम् ॥

niḥsaṃdigdhaṃ ca sūkṣmaṃ ca vibuddhaṃ vimalaṃ yathā | pravakṣyāmi tu te bhūyastannibodha yathāśrutam

I shall tell you more, as I have heard it: what is free from doubt, subtle, awakened, stainless. Listen to that.

Note on the text: Corrected तुते → तु ते (misprint in Wikisource; two words run together; CE tu te).

Verse 44 (12.312.44)

साङ्ख्ययोगौ मया प्रोक्तौ शास्त्रद्वयनिदर्शनात् । यदेव शास्त्रं साङ्ख्योक्तं योगदर्शनमेव तत् ॥

sāṅkhyayogau mayā proktau śāstradvayanidarśanāt | yadeva śāstraṃ sāṅkhyoktaṃ yogadarśanameva tat

Sankhya and Yoga have been taught by me, as shown by the two treatises. What the Sankhya treatise teaches is itself the view of Yoga.

Verse 45 (12.312.45)

प्रबोधनकरं ज्ञानं साङ्ख्यानामवनीपते । विस्पष्टं प्रोच्यते तत्र शिष्याणां हितकाम्यया ॥

prabodhanakaraṃ jñānaṃ sāṅkhyānāmavanīpate | vispaṣṭaṃ procyate tatra śiṣyāṇāṃ hitakāmyayā

The knowledge of the Sankhyas, O lord of the earth, awakens; it is taught there with perfect clarity, out of a wish for the good of disciples.

Verse 46 (12.312.46)

पृथक्चैवमिदं शास्त्रमित्याहुः कुशला जनाः । अस्मिंश्च शास्त्रे योगानां पुनर्दधि पुनः शरः ॥

pṛthakcaivamidaṃ śāstramityāhuḥ kuśalā janāḥ | asmiṃśca śāstre yogānāṃ punardadhi punaḥ śaraḥ

The wise say that this treatise stands apart; and in this treatise of the Yogas it is curds once more, and once more cream.

Verse 47 (12.312.47)

पञ्चविंशात्परं तत्त्वं न पश्यति नराधिप । साङ्ख्यानां तु परं तत्त्वं यथावदनुवर्णितम् ॥

pañcaviṃśātparaṃ tattvaṃ na paśyati narādhipa | sāṅkhyānāṃ tu paraṃ tattvaṃ yathāvadanuvarṇitam

He sees no principle beyond the twenty-fifth, O lord of men; the supreme principle of the Sankhyas has been set forth exactly.

Verse 48 (12.312.48)

बुद्धमप्रतिबुद्धं च बुध्यमानं च तत्त्वतः । बुध्यमानं च बुद्धं च प्राहुर्योगनिदर्शनम् ॥

buddhamapratibuddhaṃ ca budhyamānaṃ ca tattvataḥ | budhyamānaṃ ca buddhaṃ ca prāhuryoganidarśanam

The awakened, the unawakened, and the awakening, in truth — the awakening and the awakened — this they call the illustration of Yoga.