Existence of prakṛti, existence and plurality of puruṣa

SK 15

Because distinct things are [finite and] measured; because of [their] homogeneity [pointing to a common source]; because [effects] proceed from [the cause's] potency; because of the distinction between cause and effect; and because of the non-distinction [merging] of the entire manifold [at dissolution] —

SK 16

— [therefore] the vyakta / avyakta (unmanifest) cause exists. It operates through the three guṇa (sattva, rajas, tamas) (guṇas) and through their commingling [and] by transformation, like water [taking on different forms], according to the distinctions [arising] from the particular dominance of each respective guṇa.

SK 17

Because every aggregate exists for another's sake; because there must be something contrary to [that which has] the three guṇas and the rest; because there must be a [conscious] superintendent; because there must be an experiencer; and because activity tends toward kaivalya (isolation) — [therefore] the puruṣa (self) exists.

SK 18

Because birth, death, and the [bodily] instruments are severally allotted [to each]; because activity is not simultaneous [in all]; and because the proportions of the three guṇas vary [from one to another] — the plurality of puruṣa (selves) is established.

SK 19

And from that contrariety [of the self to nature] it is established that this puruṣa (self) is a witness, and possesses isolation, neutrality, the role of mere seer, and non-agency.

SK 20

Therefore, through that conjunction [of the two], the unconscious liṅga (mark-body) appears as if conscious; and likewise, though agency belongs to the guṇa (sattva, rajas, tamas) (guṇas), the indifferent [self] appears as if it were the agent.

SK 21

For the puruṣa (self)'s sake of seeing [nature] and for prakṛti / pradhāna / mūlaprakṛti (the primary nature)'s sake of [bringing about the self's] kaivalya (isolation), the conjunction of the two [occurs] — as of a lame man and a blind man; and from it [arises] creation.