In plain words
is established by reason. Now, as for the elements -- that is, the five gross elements beginning with space -- these are employed as the very instruments of living: for the jīva's experiences, for the construction of jīvas' bodies, and for the worlds they come to dwell in, each according to its own karma. Why speak of 'worlds one dwells in according to one's karma'? Because for some very great merits, and for some grievous sins, neither the world nor the lands that we can see will serve.
For these there must be fitting bodies, and worlds suited to them. These are heaven, hell and the like. The terms jīvatva and vyaktitva point to one and the same meaning. The root of this vyaktitva, or jīvatva, is avidyā. Though avidyā possesses all three guṇas, it is the rajo-guṇa that predominates in it. The very existence of the world is nothing but the existence of avidyā. In accordance with the combinations of the guṇas, the jīva comes to bear manifold distinctions; this combination is dependent upon the fruit of karma. If sattva predominates in the jīva, he becomes a god or an exalted devotee; because rajas predominates, he attains the human state; because tamas predominates, he attains the forms of beasts, birds, and the like. The very thought that the jīva is itself an effect, and that Īśvara is its cause, is itself what became the effect. Avidyā became the causal upādhi; avidyā is the root. If it is uprooted by Ātma-vidyā, the delusion of jīva and world will perish. It is for the sake of uprooting this very avidyā that the Veda-enjoined karma-kāṇḍa flourishes. As long as avidyā exists, the world, jīvatva, the upper and lower worlds, Dharma and adharma, karma, Bhakti, Jñāna and the rest remain supreme truths, and things that must necessarily be practised. As long as the delusion of reality persists, human action proceeds subject to Īśvara's ordinance; the world is an existent entity, not a non-existent one. Therefore, if the true nature of the jīva is not properly known, the true nature of Brahman cannot be grasped either. Just as, upon the sky, by those who do not know its true nature, out of delusion, smoke,