he Known, and Knowledge, then is the Yogin said to behold the
Supreme Soul.[1622] While in Yoga, the Supreme Soul displays itself in
the Yogin's heart like a blazing fire, or like the bright Sun, or like
the lightning's flame in the sky. That Supreme Soul which is Unborn and
which is the essence of nectar, that is seen by high-souled Brahmanas
endued with intelligence and wisdom and conversant with the Vedas, is
subtiler than what is subtile and greater than what is great. That Soul,
though dwelling in all creatures, is not seen by them. The creator of the
worlds, He is seen only by a person endued with wealth of intelligence
when aided by the lamp of the mind. He dwells on the other share of thick
Darkness and transcends him called Iswara.[1623] Persons conversant with
the Vedas and endued with omniscience call Him the dispeller of Darkness,
stainless, transcending Darkness, without attributes and endued therewith.

"'"'This is what is called the Yoga of Yogins. What else is the indication
of Yoga? By such practices do Yogins succeed in beholding the Supreme
Soul that transcends destruction and decay. This much that I have told
thee in detail concerns about the science of Yoga. I shall now discourse
to thee of that Sankhya philosophy by which the Supreme Soul is seen
through the gradual destruction of errors.[1624] The Sankhyas, whose
system is built on Prakriti, say that Prakriti, which is Unmanifest, is
the foremost. From Prakriti, they say, O monarch, the second principle
called Mahat, is produced. It is heard by us that from Mahat flows the
third principle called Consciousness. The Sankhyas blessed with sight of
the Soul say that from Consciousness flow the five subtile essences of
sound, form, touch, taste, and scent. All these eight they call by the
name of Prakriti. The modifications of these eight are sixteen in number.
They are the five gross essences of space, light, earth, water, and wind,
and the ten senses of action and of knowledge including the mind. Men of
wisdom devoted to the Sankhya path and conversant with all its ordinances
and dispensations regard these four and twenty topics as embracing the
whole range of Sankhya enquiry. That which is produced becomes merged in
the producing. Created by the Supreme Soul one after another, these
principles are destroyed in a reverse order. At every new Creation, the
Gunas start into existence in the lateral order (as stated above), and
(when Destruction comes) the