Sarvadarshanasangraha 15.15

15.15

adhyātmayogādhigamena devaṃ matvā dhīro harṣaśokau jahāti/

for it is rather the student's desire to know and his derived knowledge, which should have quiet of mind, &c., as their precursors, in accordance with the words of Śruti: "Therefore having become tranquil, self-subdued, loftily indifferent, patient, full of faith and intent, let him see the soul in the soul."[6] Nor can the word atha imply the necessary precedence, in the teacher, of a profound knowledge of the truth and a desire to impart it to others; because, even granting that both these are present, they need not to be mentioned thus prominently, as they are powerless in themselves to produce the necessary intelligence and effort in the student. Still [however we may settle these points] the question arises, Is the exposition of the yoga ascertained to be a cause of final beatitude or not? If it is, then it is still a desirable object, even if certain presupposed conditions should be absent; and if it is not, then it must be undesirable, whatever conditions may be present.[7] But it is clear that the exposition in question is such a cause, since we have such a passage of the Śruti as that [in the Kaṭha Upaniṣad, ii. 12]: "By the acquirement of yoga or intense concentration on the Supreme Soul, the wise man having meditated leaves behind joy and sorrow;" and again, such a passage of the Smṛti as that [in the Bhagavad Gītā, ii.