Karika 20

तस्मात्तत्संयोगादचेतनं चेतनावदिव लिङ्गम्।
गुणकर्तृत्वेऽपिAlternative: गुणकर्तृत्वे च तथा कर्तेव भवत्युदासीनः॥ २०॥

Translation by Henry Thomas Colebrooke (1837): Therefore, by reason of union with it, insensible body seems sensible; and though the qualities be active, the stranger (soul) appears as the agent.

Translation by John Davies (1881): It is thus, from this union, that the unintelligent body (the liṅga) appears to be intelligent, and from the activity of the modes the stranger (the soul) appears to be an agent.

Translation by Ganganath Jha (1896): Thus, from this union the unintelligent Linga (Buddhi, &c.,) appears as intelligent; and from the activity of the Attributes, the indifferent Spirit appears as an (active) agent.

Translation by Nandalal Sinha (1915): Therefore (the inference that intelligence and agency belong to one and the same subject is a mistake). Through conjunction with Puruṣa, the non-intelligent Effect appears as if it were intelligent, and although agency is of the Guṇas, the indifferent (Puruṣa) appears, in the same way, as if he were the agent.

Translation by Har Dutt Sharma (1933): Therefore, the non-intelligent liṅga becomes as if intelligent on account of its contact with that (Spirit). And although the activity belongs to the Attributes, yet the indifferent (Spirit) seems as if it were an agent.

Translation by Radhanath Phukan (1960): Hence (i.e., from the fact that the Puruṣa contemplates upon the Buddhi) the Liṁga, i.e., the non-conscious Buddhi, by virtue of its connection (Saṃyoga) with the Puruṣa behaves like a conscious being or appears to be conscious; thus, though activity is a function of the Guṇas only, the disinterested non-doer (i.e., the Puruṣa) thinks himself to be the doer.

Translation by Swami Virupakshananda (1995): Therefore, through this union, the insentient evolute appears as if it is intelligent; and similarly, also from agency belonging to the guṇas, the neutral Spirit appears as if it were the Agent.

Translation by G. Srinivasan (recent): Because of the proximity of the static and dynamic states the static state seems dynamic and as though the action of the gunas were brought to a standstill. The dynamic seems to behave in a neutral mode that maintains a balance.