न ते तत्सदृशास्त्वन्ये पारम्पर्यसमुत्थिताः| सारूप्याद्ये त एवेति निर्दिश्यन्ते नवा नवाः ||४६||
Here, the author has given his opinion on other philosophies that do not accept the causality of Purusha but rather believe that there is always a new doer with every birth. They opine that there is no permanent Purusha as such. They believe that the Purusha is merely a combination of ephemeral elements devoid of any permanent controlling agent or consciousness.
भावास्तेषां समुदयो निरीशः सत्त्वसञ्ज्ञकः| कर्ता भोक्ता न स पुमानिति केचिद्व्यवस्थिताः ||४७||
Certain schools of thought, including schools within Buddhism share this view. In their opinion, it is sattva and not the Aatma (Purusha) that becomes the doer and sufferer of its previous deeds. (This is also known as kshanabhangavada)
Those who subscribe to the above theory do not accept the soul as the cause or reason for existence. To them, the results of actions performed by one would be enjoyed by some other similar (momentary) entities.
करणान्यान्यता दृष्टा कर्तुः कर्ता स एव तु| कर्ता हि करणैर्युक्तः कारणं सर्वकर्मणाम् ||४९||
The bodily organs of a living being might be different but the soul i.e. the agent of action (deeds) is one and the same. The agent (doer) of action (deed) like a sculptor is an efficient cause of all actions (viz. sculpture etc.) by virtue of his possession of the various karana (equipment).
निमेषकालाद्भावानां कालः शीघ्रतरोऽत्यये| भग्नानां न [१] पुनर्भावः कृतं नान्यमुपैति च ||५०||
Physical elements can get destroyed at a rate faster than the twinkling of an eye. Those destroyed do not come back to their original form again and the results of the deeds (like yagna) of one individual may not be enjoyable to another individual.