Avidyā manifests itself in different forms: (1) as the afflictions (_kleśa_) of asmitā (egoism), rāga (attachment), dvesha (antipathy) and abhiniveśa (self-love); (2) as doubt and intellectual error; (3) as error of sense. All these manifestations of avidyā are also the different forms of viparyyaya or bhrama (error, illusion, mistake). This bhrama in Yoga is the thinking of something as that which it is not (_anyathākhyāti_). Thus we think the miserable worldly existence as pleasurable and attribute the characteristics of prakṛti to purusha and vice versa. All afflictions are due to this confusion and misjudgment, the roots of which stay in the buddhis in all their transmigrations from one life to another. Sāṃkhya, however, differs from Yoga and thinks that all error (_avidyā_ or _bhrama_) is due only to non-distinction between the true and the untrue. Thus non-distinction (_aviveka_) between prakṛti and purusha is the cause of all our miserable mundane existence. Avidyā and aviveka are thus synonymous with Sāṃkhya. ------------------------------------------------------------------------ TRANSCRIBER’S NOTES ● Typos fixed; non-standard spelling and dialect retained. ● Used numbers for footnotes, placing them all at the end of the last chapter. ● Enclosed italics font in _underscores_.