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कावषेयगीतासु—‘न जायते न म्रियते न वध्यो न च घातकः ।न बद्धो बन्धकारी वा न मुक्तो न च मोक्षदः ॥पुरुषः परमात्मा तु यत्ततोऽन्यदसच्च तत्’ इति ।तथा चाह भगवान्परमेश्वरः—‘अहं प्रशास्ता सर्वस्य मायातीतस्वभावतः ।न चाप्ययं संसरति न च संसारयेत्प्रभुः’ इति ।किञ्च, मायानिमित्तभेदेऽभ्युपगम्यमाने अस्य परमात्मनः कार्यकारणात्मना अवस्थितस्यापि आधिक्यं स्वरूपाधिक्यं नापैति किञ्चित् किञ्चिदपि, मायात्मकत्वात्संसारस्य पूर्ववत्कूटस्थ एव भवतीत्यर्थः ।यस्मादेवं तस्मात् अनादियोगेन अनाद्यविद्यायोगेन भवन्ति पुंसः पुमांसो जीवाः बहवो भवन्ति ।अथवा, पुंसः पुरुषस्य पूर्णस्य परमात्मनो या माया अनादिसिद्धा तद्योगेन बहवो भवन्ति ।तथा चैतत्सर्वमनुगीतासु स्पष्टमाह—
In plain words
In the Kavāṣeya Gītās it is said: 'He is neither born nor dies; he is neither slain nor the slayer; neither bound nor the creator of bondage; neither liberated nor the giver of liberation. The Puruṣa, the supreme self—whatever is other than that is unreal.' And the blessed supreme Lord declares: 'I am the ruler of all because my nature transcends māyā. This individual self does not transmigrate, nor does the Lord cause it to transmigrate.' Moreover, even if one concedes a distinction created by māyā, wherein the supreme self appears in the form of causes and effects, its essential majesty suffers not the slightest diminution. Because transmigration is merely illusory, the self remains immutable just as before. Because of this beginningless association with ignorance, the one supreme spirit appears as many individual souls. Alternatively, through association with the beginningless māyā inherent in the complete supreme self, the many souls come into being. The Anugītās state all this quite clearly.
Close to the Sanskrit
In the Kavāṣeya Gītās: 'He is not born, nor dies, nor is he slain, nor is he the killer; nor is he bound, nor the creator of bondage, nor liberated, nor the bestower of liberation. The person, the supreme self, however—whatever is other than that is unreal', thus. And the blessed supreme Lord says: 'I am the ruler of all, due to the nature of being beyond illusion; nor indeed does this self transmigrate, nor does the lord cause transmigration', thus. Furthermore, when a difference caused by illusion is admitted, even though this supreme self exists in the form of cause and effect, its superiority—the superiority of its essential nature—does not depart even slightly, not even a little bit; because transmigration has the nature of illusion, it remains unchanging just like before, thus is the meaning. Since it is thus, therefore through beginningless association, through the association with beginningless ignorance, the persons, the souls, become many. Or else, the illusion which belongs to the person, the full supreme self, being beginningless, through association with that they become many. And the Anugītās clearly state all this thus...