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Sanskrit text, Unicode transliteration, Word-for-word and English translation of S奴tra 1.4.26:

啶嗋い啷嵿ぎ-啶曕�冟い啷囙�� 啶�啶班た啶｀ぞ啶�啶距い啷�

腻迟尘补-办峁泃别岣� 辫补谤颈峁嚹乵腻迟

腻迟尘补 鈥� self; 办峁泃别岣� 鈥� because of making; 辫补谤颈峁嚹乵腻迟 - because of transformation.

鈥淸Brahman is both the creator and the ingredient of the creation] because He transformed Himself [into the world].鈥� (26)

S奴tra pagination:
础诲丑测腻测补 1:
  The subject matter of all Vedic literatures is Brahman;
笔腻诲补 4:
  Some scriptural texts that may seem to describe the 箩墨惫补蝉 or some other topic actually describe the Supreme Brahman.;
础诲丑颈办补谤补峁嘺 7:
  Brahman is Both Primary and Secondary Cause.

Baladeva Vidy膩bh奴峁�a峁嘺鈥檚 commentary (Govinda-bh膩峁�ya)

The 罢补颈迟迟颈谤墨测补 鲍辫补苍颈峁�a诲 [2.6.2] says:

啶膏�� 鈥樴�曕ぞ啶�啶�啶�

so 鈥榢膩mayata

鈥淗e desired: 鈥業 shall become many.鈥� 鈥�

It also says [2.7.1]:

啶むう啷� 啶嗋い啷嵿ぎ啶距え啶� 啶膏�嵿さ啶�啶�啷� 啶呧�曕�佮ぐ啷佮い

tad 膩tm膩na峁� svayam akuruta

鈥淗e created the world from His own Self.鈥�

In this way the scriptures explain that Brahman is both the creator and the ingredient from which the creation is made.

Someone may object: 鈥淗ow can the eternally perfect creator be also the creation?鈥�

To answer this objection he says 辫补谤颈峁囜箖腻迟: 鈥淏ecause He has transformed Himself.鈥� This does not contradict the changelessness of Brahman, for a certain kind of transformation is not incompatible with changelessness.

Here is the truth of this.

In the following passages the 艣谤耻迟颈 explains that Brahman has three potencies:

啶�啶班ぞ啶膏�嵿く 啶多�曕�嵿い啶苦ぐ啷� 啶掂た啶掂た啶о�堗�� 啶多�嵿ぐ啷佮く啶む��

par膩sya 艣aktir vividhaiva 艣ruyate

鈥淭he Supreme has many potencies.鈥� [艢惫别迟腻艣惫补迟补谤补 鲍辫补苍颈峁�a诲 6.8]

啶�啷嵿ぐ啶оぞ啶�-啶曕�嵿し啷囙い啷嵿ぐ啶溹�嵿��-啶�啶むた啶班�� 啶椸�佮ぃ啷囙ざ啶�

辫谤补诲丑腻苍补-办峁�e迟谤补箩帽补-patir gu峁噀艣a岣�

鈥淭he Supreme Personality of Godhead is the master of 辫谤补诲丑腻苍补 [material nature], 办峁�e迟谤补箩帽补 [the individual spirit souls], and 驳耻峁嘺 [the three material modes].鈥� [艢惫别迟腻艣惫补迟补谤补 鲍辫补苍颈峁�a诲 6.16]

The 蝉尘峁泃颈 [痴颈峁ａ箛耻 笔耻谤腻苍补] also explains:

啶掂た啶粪�嵿ぃ啷�-啶多�曕�嵿い啶苦�� 啶�啶班�� 啶�啷嵿ぐ啷嬥�曕�嵿い啶�
啶曕�嵿し啷囙い啷嵿ぐ啶溹�嵿�炧ぞ啶栢�嵿く啶� 啶むぅ啶� 啶�啶班��
啶呧さ啶苦う啷嵿く啶�-啶曕ぐ啷嵿ぎ-啶膏�傕�溹�嵿�炧ぞ啶ㄠ�嵿く啶�
啶む�冟い啷�啶�啶� 啶多�曕�嵿い啶苦ぐ啷� 啶夃�氞�嵿く啶む��

vi峁ａ箛u-艣akti岣� par膩 prokt膩
k峁�etraj帽膩khy膩 tath膩 par膩
补惫颈诲测腻-办补谤尘补-蝉补峁僯帽腻苍测腻
t峁泃墨y膩 艣aktir ucyate

鈥淭he potency of Lord 痴颈峁ａ箛耻 is summarized in three categories: namely the spiritual potency, the living entities, and ignorance. The spiritual potency is full of knowledge; the living entitles, although belonging to the spiritual potency, are subject to bewilderment; and the third energy, which is full of ignorance, is always visible in fruitive activities.鈥�

In this way the scriptures explain that Brahman is both the creator and the ingredient of which the creation is made. He is the creator by the agency of His spiritual potency and He is the ingredient of which the creation is made by the agency of the other two potencies. This interpretation is confirmed by the aphorism 蝉补-惫颈艣别峁�e峁嘺 vidhi-ni峁�edhau vi艣e峁�a峁嘺m upasa峁卥r膩mate: 鈥淎n adjective describes both what a noun is and what it is not.鈥�

The scriptures also explain [艢惫别迟腻艣惫补迟补谤补 鲍辫补苍颈峁�a诲 4.1]:

啶� 啶忇�曕�� 鈥樴さ啶班�嵿ぃ啷� 啶�啶灌�佮ぇ啶� 啶多�曕�嵿い啶�-啶�啷嬥�椸ぞ啶︵��
啶掂ぐ啷嵿ぃ啶距え啷� 啶呧え啷囙�曕ぞ啶ㄠ�� 啶ㄠた啶灌た啶むぞ啶班�嵿ぅ啷� 啶︵ぇ啶距い啶�
啶掂た 啶氞�堗い啶� 啶氞ぞ啶ㄠ�嵿い啷� 啶掂た啶多�嵿さ啶�啷� 啶嗋う啷� 啶� 啶︵�囙さ啶�
啶� 啶ㄠ�� 啶�啷佮う啷嵿ぇ啷嵿く啶� 啶多�佮き啶�啶� 啶膏�傕く啷佮え啶曕�嵿い啷�

ya eko 鈥榲ar峁噊 bahudh膩 艣akti-yog膩d
var峁嚹乶 anek膩n nihit膩rtho dadh膩ti
vi caiti c膩nte vi艣vam 膩dau sa deva岣�
sa no buddhy膩 艣ubhay膩 sa峁儁unaktau

鈥淢ay the one, unrivaled Supreme Personality of Godhead, who for His own purpose created the many varieties of living entities by the agency of His potencies, who created everything in the beginning and into whom everything enters at the end, grant pure intelligence to us.鈥�

As the supreme unchangeable, the Supreme Brahman is the original cause of creation, and as the 辫补谤颈峁嚹乵颈 [the transformable], Brahman is also the ingredient of which the creation is made. Brahman is the creator in His subtle nature, and He is the creation itself in His nature as gross matter. In this way it is established that the Supreme Brahman is both creator and creation.

The creation is thus like a lump of clay that may be shaped in different ways. The word 辫补谤颈峁嚹乵腻迟 [because of transformation] in this 蝉奴迟谤补 clearly refutes the theory that declares the material world a vivarta [illusion] that has no reality. The statement that the material world is an illusion superimposed on Brahman, just as the existence of silver is an illusion superimposed on an oyster shell with a silvery sheen, cannot be accepted because the oyster shell is an object that can be placed before the viewer; but Brahman, cannot be placed before the viewer because He is all-pervading, and therefore an illusion cannot be superimposed on Him. One may object that although the sky is all-pervading, illusions may be superimposed on it. However, Brahman is not like the sky in the sense that the sky may be approached by the material observer, but Brahman remains beyond the reach of the material senses; and therefore an illusion cannot be superimposed on Him. Furthermore, the existence of an illusion implies the existence of something different from the thing on which the illusion is superimposed. Without the existence of something separate there is no possibility of an illusion.

In the end, therefore, the vivarta theory postulates the existence of something different from Brahman. This is the fault in their theory. When the scriptures state that the material world is an illusion, it should be understood these words are are a device intended to create renunciation. This is the opinion of they who know the truth. The material world, however, displays a complicated structure of different elements grouped in categories of higher and lower, and in this way it is very much unlike an illusion, where nothing is very stable and one things is continually changing into another. In this way it may be understood that the vivarta theory, that the material world is an illusion, is untrue and the 辫补谤颈峁嚹乵补 theory that the material world is a transformation of Brahman is the truth taught in the Vedic scriptures.