कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते | पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते
kāryakāraṇakartṛtve hetuḥ prakṛtirucyate . puruṣaḥ sukhaduḥkhānāṃ bhoktṛtve heturucyate
在身心與感官的生成方面，原質（Prakriti）被稱為因。在苦樂的體驗方面，神我（Purusha）被稱為因。
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.
快樂和痛苦是善惡業的果報。慾望的力量作用於心智，心智驅使感官行動以獲取慾望的對象。善惡業源於原質（Prakriti），並導致幸福或痛苦。惡業產生痛苦和悲傷。善業帶來幸福和喜悅。神我（Purusha）是享受者。妻子工作並準備美味可口的菜餚，丈夫默默享受她勞動的果實。他靜靜地坐著，盡情享用。同樣，原質（Prakriti）工作，神我（Purusha）體驗她勞動的果實，即快樂和痛苦。當和諧佔主導時，善業被執行。當變性（Rajas）佔優勢時，善惡業都被執行。當惰性（Tamas）佔主導時，罪惡、非法和不義的行為被執行。在「因」（Kaarana）這個詞的地方，有些人讀作「工具」（Karana），意指五種知覺器官、五種行動器官、心智、智性和我慢（Ahamkara）（身體中十三個原理）。業果（Karya）：即肉體。構成身體的五大元素和五種感官，以及構成感官對象並源於原質（Prakriti）的，都屬於「業果」這個詞。所有屬性，如快樂、痛苦和妄想，都源於原質（Prakriti），都屬於「工具」這個詞，因為這些屬性存在於工具，即感官中。在身體、感官及其感覺的產生中，原質（Prakriti）被稱為因。因此，原質（Prakriti）是輪迴（Samsara）的因。甘蔗是因。甘蔗汁、糖和冰糖是甘蔗的業果或變異。牛奶是因。凝乳、奶油和酥油（融化的奶油）是牛奶的變異。任何事物的變異都是其業果，而產生這些變異的則是其因。原質（Prakriti）是所有變異的來源或因。她產生一切。十個器官、心智和五個感官對象是十六個變異或業果。大我（Mahat）（智性）源於根本原質（Mulaprakriti）。從大我（Mahat）產生我慢（Ahamkara）。大我（Mahat）是根本原質（Mulaprakriti）的業果，也是我慢（Ahamkara）的因。因此，大我（Mahat）被稱為原質與變異（Prakriti-Vikriti）。大我（Mahat）、我慢（Ahamkara）和五種微細元素（Tanmatras）（物質的根本元素）是七種原質與變異（Prakriti-Vikriti）。它們每一個都是其前身的變異，反過來又是其後繼者的因。五種微細元素產生五種粗大元素。它們是微細元素。這七者既是原質（Prakriti）又是變異（Vikriti），既是因又是果，並包含在「因」這個詞中。身體、感官、生命力、心智和智性的功能都疊加在純粹的自性（Atman）之上。所以無知的人說：「我是黑的，我是胖的，我餓了，我生氣了，我聾了，我瞎了，我是某某人的兒子，我知道，我是行動者，我是享受者等等。」智性非常精微。它與最精微的自性（Atman）緊密接觸。自性（Atman）的意識反映在智性中（意識之影 Chidabhasa），因此具有意識表象的智性感覺「我是純粹的意識或覺性。我體驗快樂和痛苦。」純粹自性（Atman）的屬性疊加在智性上。智性與自性（Atman）、原質（Prakriti）與神我（Purusha）之間存在相互疊加。這是輪迴（Samsara）的原因。神我（Purusha）、個體靈魂（Jiva）、場域知者（Kshetrajna）和享受者（Bhokta）都是同義詞。這裡所指的神我（Purusha）不是至高自性（Supreme Self）。祂是受制約的靈魂，是經歷快樂和痛苦的輪迴者（Samsarin）。自性（Atman）或絕對者永遠超脫輪迴（Samsara），是不變的。原質（Prakriti）和神我（Purusha）是輪迴（Samsara）的因。原質（Prakriti）產生身體、生命力、心智、智性和感官。神我（Purusha）體驗快樂和痛苦。輪迴（Samsara）就是快樂和痛苦的體驗。神我（Purusha）是輪迴者（Samsarin）。祂是快樂和痛苦的體驗者。（參見第十五章第九節）
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)