Samkhya treatise of Vindhyavasin 2: Vindhyavāsimatāni

And this, seen in particulars, was written down by Vindhyavāsin.

And this [inference of the same fire at the same place at another time] Vindhyavāsin has written down as "seen in particular".

From the great principle (mahat) are produced six unparticularized entities—the five subtle elements (tanmātra) and the ego (ahaṃkāra)—this is Vindhyavāsin's view … that they are all-pervading (vibhu), this is Vindhyavāsin's view … that the elevenfold group [of senses originates from it], this is Vindhyavāsin's view … in the mind, is the view of Vindhyavāsin … that there is unity, is the view of Vindhyavāsin.

From the great principle six unspecific [products] are created, the five subtle elements and I-making — Vindhyavāsin's view … [the senses] are all-pervading — Vindhyavāsin's view … the instrument is elevenfold, says Vindhyavāsin … [the apprehension of all objects is] in the mind, according to Vindhyavāsin … [intention, self-assertion and ascertainment are] one, according to Vindhyavāsin.

According to Vindhyavāsin, however, because the sense organs are omnipresent, birth is [merely] their functioning at the place of the seed, and death is the abandonment of that; therefore, there is no subtle body (sūkṣmaśarīra); hence, worldly existence (saṃsāra) lacks distinctions [of vehicle]—such is his thesis.

Vindhyavāsin's view is that, the senses being all-pervading, birth is their functioning at the place of the seed and death its abandonment; hence there is no subtle body, and hence transmigration is without distinctions.

According to Vindhyavāsin, however, there is nothing inherently innate (sāṃsiddhika) corresponding to ultimate reality; what then [is it]? It is of the nature of attainment (siddhi) alone.

According to Vindhyavāsin there is no [knowledge] coeval with the principles or innate; it is always of the nature of an attainment.

By asserting that 'whatever is curd is milk, and whatever is milk is curd,' / Rudrila has indeed made known his status as a follower of Vindhyavāsin.

"What is curd is milk, and what is milk is curd": by saying this, Rudrila has shown himself a dweller in the Vindhya [wilds].

Conformity (sārūpya) means similarity (sādṛśya): this is accepted by Vindhyavāsin.

"Similarity" [as what words express] is accepted by Vindhyavāsin.

For [these] have been taught in other treatises by teachers headed by Vindhyavāsin.

For [the members of inference such as the desire to know] were taught in other treatises by Vindhyavāsin and other teachers.