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Again, Knowledge has been said to be Unmanifest and the Object of knowledge to be that which transcends the four and twenty. Once more, Knowledge has been said to be Unmanifest, and the Knower is that which transcends the four and twenty. I have now told thee what is truly the import of Vidya and Avidya.
Listen to me first as I tell thee what is Vidya among successive sets of other things, as expounded in the Sankhya philosophy. Among the senses of knowledge and those of action, the senses of knowledge are said to constitute what is known as Vidya. Of the senses of knowledge and their object, the former constitute Vidya as has been heard by us.
""Vasishtha said, 'I have thus far discoursed to thee on the Sankhya philosophy. The learned say that that Prakriti, which is fraught with the attributes of Creation and Destruction, is called Avidya; while Purusha, who is freed from the attributes of Creation and Destruction and who transcends the four and twenty topics or principles, is called Vidya.
Unfortunately he was not a bit industrious, but very lazy, and so was his wife. Neither of them made any attempt to teach their boys and girls to earn their own living; and if the other poor people in the village had not helped them, they would have starved. Hari-Sarman used to send his children out in different directions to beg or steal, whilst he and Vidya stayed at home doing nothing.
As the door opened and he saw a woman coming in by the light of a lantern held up by the guard, he cried, "Vidya my beloved!" But he soon realized that it was a stranger.
Owing to all these circumstances, non-difference of injunction and the rest, the same vidya is recognised in other sakhas also. Vaisvanara. The name of the two vidyas also is the same, viz. the knowledge of Vaisvanara. And both vidyas are declared to have the same result, viz. attaining to Brahman. All these reasons establish the identity of vidyas even in different sakhas.
For as a meditation on the Udgatri necessarily extends to the Udgitha, which is the object of the activity of singing, the latter also helps to bring about the result, viz. the mastering of enemies. There is thus no unity of vidya, although there may be non-difference of injunction, and so on. 'As in the case of the attribute of being higher than the high, &c. Up.
Their aim was, to prove the temporal existence of such an Avidyâ, not to discover its origin; and then in the Vidyâ, the Vedânta philosophy, to set forth the means by which the Avidyâ could be destroyed.
O snake, under thy very nose I shall revive it. And then that best of Brahmanas, the illustrious and learned Kasyapa, revived, by his vidya, that tree which had been reduced to a heap of ashes. And first he created the sprout, then he furnished it with two leaves, and then he made the stem, and then the branches, and then the full-grown tree with leaves and all.
Proceeding then to the tirtha of Krittika and Magha, one, O Bharata, obtaineth the merit superior to that of the Agnishtoma and Atiratha sacrifices. The man who, repairing to the excellent tirtha called Vidya, batheth there in the evening, obtaineth proficiency in every kind of knowledge. One should next reside for one night at Mahasrama capable of destroying every sin, taking a single meal.
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