Bhashya
ब्रह्मण उपाधिभूतयोर्मूर्तामूर्तयोः कार्यकारणविभागेन अ-ध्यात्मआधिदैवतयोः विभागो व्याख्यातः सत्यशब्दवाच्य-योः ।अथेदानीं तस्य हैतस्य पुरुषस्य करणात्मनो लिङ्गस्यरूपं वक्ष्यामः वासनामयं मूर्तामूर्तवासनाविज्ञानमयसंयोग-जनितं विचित्रं पटभित्तिचित्रवत् मायेन्द्रजालमृगतृष्णिको-पमं सर्वव्यामोहास्पदम्—एतावन्मात्रमेव आत्मेति विज्ञान-वादिनो वैनाशिका यत्र भ्रान्ताः, एतदेव वासना रूपं पट-रूपवत् आत्मनो द्रव्यस्य गुण इति नैयायिका वैशेषिकाश्चसंप्रतिपन्नाः, इदम् आत्मार्थं त्रिगुणं स्वतन्त्रं प्रधानाश्रयंपुरुषार्थेन हेतुना प्रवर्तत इति सांख्याः ॥
In plain words
We've already explained how Brahman shows up in two conditioned forms — one with shape, one without — split into cause and effect, into the personal and the cosmic, both going by the name 'truth.' Now it's time to describe something else: the shape this same being takes as the subtle body, the bundle of inner instruments. This shape is woven entirely of impressions, born where formed and formless impression meets awareness — a shifting, many-coloured thing, like a picture painted on cloth or wall, no more solid than a magic trick, a conjurer's illusion, or a mirage. It's the one place every kind of confusion takes root. Some say this impression-bundle simply is the self — that's the Buddhist idealists, the nihilists, and it's exactly where they go wrong. Others, the logicians of Nyāya and Vaiśeṣika, say this same impression-form is just a quality, the way colour belongs to cloth, a property riding on the self as its underlying substance. And the Sāṃkhya thinkers say it exists for the sake of puruṣa alone — made of the three guṇas, independent, rooted in primal matter, set moving by nothing but puruṣa's purpose.
Close to the Sanskrit
Of Brahman, in respect of its two condition-adjuncts, the embodied and the disembodied — by the division into effect and cause — the division into adhyātma and adhidaivata, of the two denoted by the word 'satya,' has been explained. Now, at this point, we shall describe the form of that same person consisting of the instruments, the subtle body: a form made of latent impressions, produced by the conjunction of embodied-and-disembodied impression and cognition, variegated like a painting on cloth or wall, comparable to a magical illusion, a conjurer's show, and a mirage — the seat of all delusion. 'This much alone is the Self' — so say the Vijñānavādins, the nihilists, wherein they are mistaken. 'This very impression-form, like the colour of cloth, is a quality of the substance that is the self' — so the Naiyāyikas and Vaiśeṣikas have concluded. 'This, for the sake of the self, threefold in guṇa, independent, resting on the Pradhāna, operates owing to the purpose of puruṣa as its cause' — so say the Sāṃkhyas.