Bhashya
कथम् ? मनोमय मन प्राय, मनुतेऽनेनेति मन तत्स्ववृत्त्या विषयेषु प्रवृत्त भवति, तन मनसा तन्मय , तथाप्रवृत्त इव तत्प्रायो निवृत्त इव च ।अत एव प्राणशरीरप्राणो लिङ्गात्मा विज्ञानक्रियाशक्तिद्वयसमूच्छित , 'यो वैप्राण सा प्रज्ञा या वा प्रज्ञा स प्राण ' इति श्रुत ।स शरीर यस्य, स प्राणशरीर , 'मनोमय प्राणशरीर-नेता' इति च श्रुत्यन्तरात् ।भारूप भा दीप्ति चैतन्य-लक्षण रूप यस्य स भारूप ।सत्यसकल्प सत्याअवितथा सकल्पा यस्य, सोऽय सत्यसकल्प , न यथाससारिण इवानैकान्तिकफल सकल्प ईश्वरस्येत्यर्थ ।ससारिण अनृतेन मिथ्याफलत्वहेतुना प्रत्यूढत्वात् सकल्पस्यमिथ्याफलत्व वक्ष्यति—' अनृतेन हि प्रत्यूढा ' इति ।आकाशात्मा आकाश इव आत्मा स्वरूप यस्य स आकाशात्मा ।सर्वगतत्व सूक्ष्मत्व रूपादिहीनत्व च आकाशतुल्यता इश्वरस्य ।सर्वकमा सर्व विश्व तेनेश्वरेण क्रियत इति जगत्सर्वकर्म यस्य स सर्वकर्मा, 'स हि सर्वस्य कर्ता' इति श्रुते ।सर्वकाम सर्वे कामा दोषरहिता अस्येति सर्वकाम , 'धमाविरुद्धो भूतेषु कामोऽस्मि' इति स्मृत ।ननु कामोऽस्मीतिवचनात् इह बहुव्रीहिर्न सभवति सर्वकाम इति ।न, कामस्य कर्तव्यत्वात् शब्दादिवत्पारार्थ्यप्रसङ्गाच्च देवस्य ।तस्मात्
In plain words
How is this explained? 'Consisting of mind' means predominantly mental. The mind is the instrument of thought; by its own modifications, it reaches out toward external objects. Identified with that mind, the self appears to be active when the mind is active, and appears to be quiet when the mind is quiet. For this very reason, He is 'clothed in the life-force.' This life-force is the subtle body, the vehicle of expression, in which the dual powers of knowing and doing are fully integrated. As the scripture says: 'What is life-force is consciousness, and what is consciousness is life-force.' He whose body is this life-force is 'clothed in the life-force'—as another text confirms: 'He consists of mind, and is the leader of life and body.' He is 'of the nature of light'—light here means the brilliance of pure consciousness; He whose very nature is this light is 'of the nature of light.' He is 'of unfailing will'—His resolves are always true and never in vain. Unlike the erratic and uncertain desires of worldly beings, the will of the Lord always bears fruit. The scripture will later point out how the desires of worldly beings fail because they are veiled by untruth: 'For they are covered by untruth.' He is 'all-pervading like space'—He whose essential nature is like space. The Lord's similarity to space lies in His omnipresence, His extreme subtlety, and His being entirely free from form. He is 'the source of all action'—since the entire universe is created by Him, the whole world is His work, as the scripture says: 'For He is the maker of all.' He is 'the source of all pure desires'—all desires that are free from blemish belong to Him, as the Smriti declares: 'I am that desire in living beings which is not contrary to righteousness.' An objection is raised: 'If the Lord says 'I am desire,' then the compound 'possessing all desires' cannot be analyzed as a possessive attribute.' We reply: No, for if desire were an external object to be acquired by Him, it would make the Lord dependent on something else, just as ordinary beings depend on sound and other sensory objects. Therefore...
Close to the Sanskrit
How? 'Consisting of mind' means predominantly mind. Mind is that by which one thinks; that, by its own modification, becomes active towards objects. By that mind, it is 'consisting of that' (identified with it), as if active, so predominantly active, and as if withdrawn. For this very reason, 'having prana as body'—prana is the subtle body, the self of indication, integrated with the two powers of knowledge and action. 'Verily, what is prana is consciousness, and what is consciousness is prana,' so it is heard. He whose body is that is 'having prana as body,' also from another scripture: 'consisting of mind, leader of prana and body.' 'Of the form of light'—light is brilliance, characterized by consciousness; he whose form is that is 'of the form of light.' 'Of true resolve'—whose resolves are true, not false; he is this 'of true resolve,' meaning the resolve of the Lord does not have inconstant fruits like that of transmigrating souls. He will declare the falsity of the resolve of transmigrating souls due to being obstructed by untruth, which is the cause of false fruits: 'For they are obstructed by untruth.' 'Whose self is like space'—he whose self, or essential nature, is like space is 'whose self is like space.' Omnipresence, subtlety, and being devoid of form, etc., are the Lord's similarity to space. 'Of all actions'—all, the universe, is done by that Lord, thus the entire world is the action of him, so he is 'of all actions,' from the scripture: 'For He is the maker of all.' 'Of all desires'—all desires, free from faults, belong to him, so he is 'of all desires,' from the Smriti: 'I am desire in beings not opposed to dharma.' Objection: From the statement 'I am desire,' a Bahuvrihi compound is not possible here as 'of all desires.' Answer: No, because desire is something to be accomplished, and because of the contingency of subservience to another, like sound etc., for the deity. Therefore...