किमाश्रयाः पुना रूपादिसंस्कारादय इति ।उच्यते ।यत्र कामादयः ।क्व पुनस्ते कामादयः? ' कामः सङ्कल्पो विचिकित्सा ' इत्यादिश्रुतेःबुद्धावेव ।तत्रैव रूपादिसंस्कारादयोऽपि, 'कस्मिन्नु रूपाणिप्रतिष्ठितानीति हृदये ' इति श्रुतेः ।' कामा येऽस्य हृदि श्रिताः','तीर्णो हि तदा सर्वान् शोकान् हृदयस्य', 'असङ्गो ह्ययम्','तद्वा अस्यैतदतिच्छन्दाः' इत्यादिश्रुतिभ्यः ।' अविकार्योऽयमुच्यते','अनादित्वान्निर्गुणत्वात्' इत्यादिभ्यः ।इच्छाद्वेषादि च क्षेत्रस्यैव विषयस्यधर्मो नात्मन इति स्मृतिभ्यश्च कर्मस्थैवाशुद्धिः नात्मस्था इति ॥ ३६ ॥
In plain words
Where, then, do the Saṃskāras left by forms and other perceptions reside? Wherever desire and the rest reside. And where is that? Śruti answers, 'Desire, resolve, doubt': they rest in Buddhi. The impressions of form rest there too, for Śruti asks, 'In what are forms established?' and answers, 'In the heart.' Other passages speak of desires rooted in the heart, of crossing all the heart's sorrows, of Ātman as unattached and beyond desire, immutable, beginningless, and free from Guṇas. Smṛti likewise places desire and aversion in Kṣetra, the field that is perceived, never in Ātman. Impurity therefore belongs to the object of experience, not to the knower.
Close to the Sanskrit
Again, what is the locus of the Saṃskāras of form and the rest? It is said: where desire and the rest reside. And where do desire and the rest reside? In Buddhi alone, from the Śruti beginning, 'Desire, resolve, doubt.' The Saṃskāras of form and the rest are there alone as well, from the Śruti, 'In what are forms established? In the heart.' This follows from Śrutis such as 'The desires that rest in his heart,' 'For then he has crossed all the sorrows of the heart,' 'For this Ātman is unattached,' and 'That is indeed his state beyond desire'; and from passages such as 'This is said to be immutable' and 'Because it is beginningless and free from Guṇas.' From the Smṛtis also, desire, aversion, and the rest are properties of Kṣetra alone—the object—and not of Ātman. Thus impurity rests in the object of action, not in Ātman.