कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते | पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते
kāryakāraṇakartṛtve hetuḥ prakṛtirucyate . puruṣaḥ sukhaduḥkhānāṃ bhoktṛtve heturucyate
在身（Kārya，迦梨耶）与感官（Kāraṇa，迦拉那）的创生方面，“原质”（Prakṛti，普拉克里蒂）被认为是原因。“神我”（Puruṣa，普鲁沙）在体验苦乐方面被认为是原因。
With regard to the source of body and organs, Nature is said to be the cause. The soul is the cause so far as enjoyership of happiness and sorrow is concerned.
苦乐是善恶行为的果报。欲望的力量作用于心智，心智驱使感官行动以获取欲望的对象。善恶行为源于“原质”（Prakṛti，普拉克里蒂），并导致幸福或痛苦。恶行产生痛苦和悲伤，善行带来幸福和喜悦。灵魂是体验者。妻子辛勤工作，准备美味佳肴，丈夫则静静地享受她劳动的果实，他安静地坐着，尽情享用。同样，“原质”运作，而灵魂体验其劳动的果实，即苦乐。当和谐占主导时，善行得以实施；当变性（Rajas，拉贾斯）占优势时，善恶行为兼而有之；当惰性（Tamas，塔玛斯）占主导时，则会做出罪恶、非法和不义的行为。在“原因”（Kāraṇa，迦拉那）一词处，有些人读作“工具”（Karaṇa，迦拉那），指五种知觉器官、五种行动器官、心智、理智和我执（身体中的十三种原理）。“身”（Kārya，迦梨耶）指物质身体。构成身体的五大元素和五种感官，以及由“原质”所生的感官对象，都属于“身”的范畴。所有由“原质”所生的属性，如苦乐和幻觉，都属于“工具”的范畴，因为这些属性存在于工具，即感官中。在身体、感官及其感觉的产生中，“原质”被认为是原因。因此，“原质”是生死轮回（Saṃsāra，桑萨拉）的原因。甘蔗是原因，甘蔗汁、糖和冰糖是甘蔗的产物或变异。牛奶是原因，凝乳、黄油和酥油（融化的黄油）是牛奶的变异。任何事物的变异都是其结果，而产生这些变异的则是其原因。“原质”是所有变异的源头或原因，它产生一切。十个器官、心智和五种感官对象是十六种变异或结果。大原理（Mahat，摩诃特，即理智）由根本原质（Mulaprakriti，穆拉普拉克里蒂）所生。从大原理中生出我执（Ahamkara，阿汉卡拉）。大原理是根本原质的结果，也是我执的原因。因此，大原理被称为“原质-变异”（Prakriti-Vikriti）。大原理、我执和五种微细元素（Tanmatras，坦马特拉）是七种“原质-变异”。它们中的每一个都是其前身的结果，并依次是其后继者的原因。五种微细元素产生五种粗大元素。它们是微细元素。这七者既是“原质”又是“变异”，既是因又是果，并包含在“原因”一词中。身体、感官、生命力、心智和理智的功能被叠加在纯粹的“我”（Atman，阿特曼）之上。因此，无知的人说：“我是黑的，我是胖的，我饿了，我生气了，我聋了，我瞎了，我是某某的儿子，我知道，我是行动者，我是体验者”等等。理智非常精微，与最精微的“我”紧密接触。“我”的意识反映在理智中（意识的反映，Chidabhasa，奇达巴萨），因此具有意识表象的理智感到“我是纯粹的意识或觉性”（Chaitanya，柴坦亚），我体验苦乐。纯粹“我”的属性被叠加在理智上。理智与“我”、“原质”与“神我”之间存在相互叠加。这是生死轮回的原因。“神我”（Puruṣa，普鲁沙）、个体灵魂（Jiva，吉瓦）、场的知晓者（Kshetrajna，克刹特拉吉那）和体验者（Bhokta，伯克塔）都是同义词。这里所指的“神我”并非至高“我”。它是受制约的灵魂，是受轮回影响、体验苦乐的灵魂。“我”或绝对者永远摆脱轮回，永恒不变。“原质”和“神我”是生死轮回的原因。“原质”产生身体、生命力、心智、理智和感官。灵魂体验苦乐。生死轮回就是苦乐的体验。灵魂是轮回者，他是苦乐的体验者。（参见第十五章第9节）
Pleasure and pain are the fruits of virtuous and vicious actions. The force of desire acts on the mind and the mind impels the senses to act to get the objects of desire. Good and evil actions proceed from Nature and lead to happiness or misery. Evil actions produce misery and sorrow. Virtuous actions cause happiness and joy. The soul is the enjoyer. The wife works and prepares nice? palatable dishes the huand silently enjoys the fruits of her labour. He sits ietly and eats them to his hearts content. Even so Nature works and the soul experiences the fruits of Her labour? viz.? pleasure and pain.When harmony predominates? virtuous actions are performed. When there is a preponderance of Rajas? both virtuous and vicious actions are performed. When Tamas predominates? sinful? unlawful and unrighteous actions are done.In the place of Kaarana (कारण) which means cause? some read Karana (करण) which means instrument such as the five organs of knowledge? five organs of action? mind? intellect and egoism (thirteen principles located in the body).Karya The effect? viz.? the physical body. The five elements which form the body and the five senses? and which form the senseobjects which are born of Nature come under the term effect. All alities? such as pleasure and pain and delusion which are born of Nature? come under the term instruments because these alities reside in the instruments? the senses.In the production of the body? the senses and their sensations Nature is said to be the cause. Thus Nature is the cause of Samsara.Sugarcane is the cause. Sugarcane juice? sugar and sugarcandy are the effects or modifications of sugarcane. Milk is the cause. Curd? butter and ghee (meleted butter) are the modifications of milk. Whatever is a modification of something is its effect? and that from which the modifications come is their cause. Nature is the source or cause of all modifications. She generates everything. The ten organs? mind and the five objects of the senses are the sixteen modifications or effects.Mahat (intellect) is born of Mulaprakriti. From Mahat Ahamkara (egoism) is born. Mahat is the effect of Mulaprakriti and the cause of Ahamkara. Therefore Mahat is called PrakritiVikriti. Mahat? Ahamkara and the five Tanmatras (rootelements of matter) are the seven PrakritiVikriti. Each of these is a modification of its predecessor and is in turn the cause of its successor. The five rootelements generate the five gross elements. They are the subtle elements. These seven are both Nature and modification (Prakriti and Vikriti)? cause and effect? and are included under the term cause.The functions of the body? senses? lifeforce? mind and intellect are superimposed on the pure Self. So the ignorant man says I am black I am fat I am hungry I am angry I am deaf I am blind I am the son of so and so? I know? I am the doer? I am the enjoyer? etc.The intellect is very subtle. It is in close contact with the most subtle Self. The Consciousness of the Self is reflected in the intellect (Chidabhasa) and so the intellect which has the semblance of,the Consciousness feels I am pure consciousness or Chaitanya. I experience pleasure and pain. The attributes of the pure Self are superimposed on the intellect. There is mutual superimposition between the intellect and the Self? Nature and Spirit. This is the cause of Samsara.Purusha? Jiva? Kshetrajna and Bhokta are all synonymous terms. Purusha here referred to is not the Supreme Self. He is the conditioned soul? the soul subject to transmigration who experiences pleasure and pain. The Self or the Absolute is ever free from Samsara and is unchanging.Prakriti and Purusha are the cause of Samsara. Nature generates the body? lifeforce? mind? intellect and the senses. The soul experiences pleasure and pain. Samsara is the experience of pleasure and pain. The soul is the Samsarin. He is the experiencer of pleasure and pain. (Cf.XV.9)