Sāṃkhya Kārikā verse 20

तस्मात्तत्संयोगादचेतनं चेतनावदिव लिङ्गम् । गुणकर्तृत्वे च तथा कर्तेव भवत्युदासीनः ॥ २० ॥

tasmāt-tat-saṃyogāt-acetanaṃ cetanāvat-iva liṅgam |
guṇa-kartṛtve-api tathā karteva bhavati-udāsīnaḥ ||

tasmāt - from that, on that account, thereforetat - that, thissaṃyoga - conjunction, combination, connection; union or absorption with or in; applying one's self closely to, being engaged in, undertaking; a conjunct consonant, combination of two or more consonantsacetana - without consciousness, inanimate; unconscious, insensible, senselesscetanā - soul, mind; consciousness, understanding, sense, intelligence; percipient, conscious, sentient, intelligentiva - as it were, as ifliṅga - a mark, spot, sign, token, badge, emblem, characteristic; manifest; the sign of gender or sex, organ of generationguṇa - an ingredient or constituent or attribute of nature; a property or characteristic of all created things; qualities; a quality, peculiarity, attribute or property; the peculiar properties of the letterskartṛtva - Being agent; the state of being the performer or author of anything;api - even, also, although; very; something more; moreovertathā - so, like, after that manner.karta - separation, distinctionbhava - re-emerge; coming into existence; birth; productionudāsīna - sitting apart, indifferent, free from affection; a stranger, neutral; one who is neither friend nor foe
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Commentaries and Reflections

Commentary by S Ramaswami:

Therefore from their association, the non-intelligent linga (comprising intellect, individuation etc.) becomes intelligent, as it were, acting as though it were consciousness.

tasmāt- Therefore
saṃyogāt- Because of the close identification
acetanam- With Prakṛtti and its manifestations
cetanāvat- Puruṣa
iva liṅgam- As if the non-intelligent were

Even though the three Guṇa are acting, Puruṣa exists without really taking part. Puruṣa just appears to have activity from the mix up between the Guṇa and Citta.
Puruṣa exists in total desirelessness.
—-
At this stage we can only infer Prakṛti and Puruṣa are separate, it seems there are together or integrated.
guṇakartṛtve- The capacity to act is only with the Guṇa
tathā karte- As though it’s the doer, or possesses consciousness
bhavati- Puruṣa remains in
udāsīnaḥ- Total desirelessness. Total disinterest.
—
Because of the close association with the Guṇa, Indriya, Ahaṃkhāra etc… It seems Puruṣa is part of them.
Intellect is not Puruṣa.
Manas is not Puruṣa.
They are, however subtle, only part of Prakrti.

Śloka 20 completes the preliminary analysis of Vyakta Avyakta and Puruṣa.

If Puruṣa and Prakṛti are thus together it must be for the realisation of some purpose common to one or both.
This, the next Śloka refers to.