अस्ति खल्वन्योऽपरो भूतात्मा योऽयं सितासितैः कर्मफलैरभिभूयमानः सदसदयोनिमापद्यत इत्यवाचीं वोर्ध्वां गतिं द्वन्द्वैरभिभूयमानः परिभ्रमतीत्यस्योपव्याख्यानं पञ्च तन्मात्राणि भूतशब्देनोच्यन्ते पञ्च महाभूतानि भूतशब्देनोच्यन्तेऽथ तेषां यः समुदायः शरीरमित्युक्तमथ यो ह खलु वाव शरीरमित्युक्तं स भूतात्मेत्युक्तमथास्ति तस्यात्मा बिन्दुरिव पुष्कर इति स वा एषोऽभिभूतः प्राकृत्यैर्गुणैरित्यतोऽभिभूतत्वात्संमूढत्वं प्रयात्यसंमूढस्त्वादात्मस्थं प्रभुं भगवन्तं कारयितारं नापश्यद्गुणौघैस्तृप्यमानः कलुषीकृतास्थिरश्चञ्चलो लोलुप्यमानः सस्पृहो व्यग्रश्चाभिमानत्वं प्रयात इत्यहं सो ममेदमित्येवं मन्यमानो निबध्नात्यात्मनात्मानं जालेनैव खचरः कृतस्यानुफलैरभिभूयमानः परिभ्रमतीति ॥३.२ ॥
In plain words
There is indeed another, a further one, the elemental self, who, overcome by the bright and dark fruits of deeds, enters a good or an evil womb, so that, going downward or upward, and overcome by the pairs of opposites, he wanders about. This is the explanation of him. The five subtle elements are called by the word "element," and the five gross elements are called by the word "element." What is the aggregate of these is called the body. And what is called the body, that is called the elemental self. And its self is like a drop of water on a lotus leaf. This one is overcome by the strands that belong to nature; and being so overcome, he falls into confusion. Being confused, he does not see the Lord who stands within, the blessed one, the maker of action. Carried along by the flood of the strands, made turbid, unsteady, wavering, hankering, full of longing and distracted, he falls into self-conceit; thinking "I am he" and "this is mine," he binds himself with himself as a bird with a net, and, overcome by the fruits that follow upon what he has done, he wanders about.