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कृशोऽहं स्थूलोऽहम् अमुष्य पुत्रोऽस्य नप्ता’ इत्येवमात्मको रागद्वेषादिसमन्वितः चरन् विमार्गान् श्रौतस्मार्तविपरीतमार्गान् न चात्मनः परमात्मनो योगं समाधिलक्षणम् उपैति किञ्चिदपि ।अथवा, अविद्याकामकर्माणि संसारस्य प्रयोजकभूतानि ।पूर्वत्र मोहो मृत्युः संमतो यः इत्यनेनाग्रहणान्यथाग्रहणात्मिका अविद्योक्ता; उत्तरत्र कर्मोदये इति कर्म वक्ष्यति ।अथेदानीं कामोऽभिधीयत—अस्यन्ते क्षिप्यन्तेऽनेन संसारे प्राणिन इत्यास्यः कामः ।अथवा, आस्यवदास्यं सर्वजग्धृत्वात् ।तथा चोक्तं भगवता—‘काम एष क्रोध एषः’ इति ।एष मृत्युरास्यात्मना कामात्मना स्थित्वा ततः क्रोधात्मना परिणमते ।उक्तं च—‘कामात्क्रोधोऽभिजायते’ इति ।ततः अहंगतेन अहंकारमापन्नेनाज्ञानेन अहंकारममकारफलकारूढेन चिदाभासेन चरन्विमार्गान्न चात्मनो योगमुपैति किञ्चित् ॥
In plain words
'I am thin, I am stout, I am this one's son, his grandson'—identified with such bodily notions, caught in likes and dislikes, wandering down crooked paths forbidden by shruti and smriti, such a person never reaches the uniting samadhi of the supreme self. Alternatively, ignorance, desire, and karma are the driving forces of samsara. Earlier, delusion was identified as death—referring to avidyā in the forms of non-apprehension and false apprehension; later, karma will be discussed when action arises. Now desire is explained: living beings are cast about in samsara by it, hence it is called 'asya'. Or it is called 'asya' like a mouth because it devours everything, as the Lord declared: 'This is desire, this is anger...' This death, residing as the ego and as desire, next transforms into anger, as scripture says: 'Anger is born from desire.' Then, identified with the ego and clouded by ignorance, trapped in the pride of 'I' and 'mine,' the reflected consciousness wanders down wrong paths and fails utterly to attain union with the self.
Close to the Sanskrit
'I am lean, I am stout, amuṣya's son, grandson'—having such a self-nature, endowed with attachment, aversion and the like, wandering in evil paths contrary to shruti and smriti, he does not approach the yoga of the self, the supreme self, characterized by samadhi, even a little. Or, ignorance, desire, and actions are the driving forces of samsara. In the former place, delusion was agreed to be death—by this, avidyā having the nature of non-apprehension and misapprehension was spoken of; in the later place, he will speak of karma at the rise of karma. Now then, desire is explained: living beings are thrown in samsara by this, hence 'asya' is desire. Or, 'asya' like a mouth because of devouring everything. And thus it is said by the Lord: 'This is desire, this is anger...' This death, abiding in the form of asya, in the form of desire, then transforms into the form of anger. And it is said: 'Anger is born from desire.' Then, by ignorance imbued with ego, having attained ego, mounted on the fruit of egoism and mine-ness, the reflected consciousness, wandering in evil paths, does not approach the yoga of the self even a little.