Bhashya
तानि संकल्पादीनि कर्मफलान्तानि चित्तैकायनानि चि-त्तात्मानि चित्तोत्पत्तीनि चित्ते प्रतिष्ठितानि चित्तस्थितानी-त्यपि पूर्ववत् ।किंच चित्तस्य माहात्म्यम् ।यस्माच्चित्तं सं-कल्पादिमूलम् , तस्मात् यद्यपि बहुवित् बहुशास्त्रादिपरिज्ञा-नवान्सन् अचित्तो भवति प्राप्तादिचेतयितृत्वसामर्थ्यविरहितोभवति, तं निपुणाः लौकिकाः नायमस्ति विद्यमानोऽप्यसत्समएवेति एनमाहुः ।यच्चायं किंचित् शास्त्रादि वेद श्रुतवान्तदप्यस्य वृथैवेति कथयन्ति ।कस्मात् ? यद्ययं विद्वान्स्यात्इत्थमेवमचित्तो न स्यात् , तस्मादस्य श्रुतमप्यश्रुतमेवेत्याहुरि-त्यर्थः ।अथ अल्पविदपि यदि चित्तवान्भवति तस्मा एतस्मैतदुक्तार्थग्रहणायैव उत अपि शुश्रूषन्ते श्रोतुमिच्छन्ति तस्मा-च्च ।चित्तं ह्येवैषां संकल्पादीनाम् एकायनमित्यादि पूर्ववत् ॥
In plain words
All these faculties—starting with resolve and ending with the fruit of action—find their single home in the mind. The mind is their very self, their source, their foundation, and their resting place, as has been said before. Consider the greatness of the mind: because the mind is the root from which resolve and all other thoughts spring, a person may be deeply learned in the scriptures, yet if he lacks a focused mind—if he is stripped of inner presence and mastery—discerning people look at him and say that though he exists physically, he is as good as nothing. They declare that whatever scriptures he has studied are entirely in vain. Why? Because if he were truly wise, he would not be thus empty of mind. Therefore, they say, even his learning is as though he had never heard it at all. On the other hand, even one who knows very little, if he possesses a unified and focused mind, becomes someone to whom others eagerly listen simply to grasp the truth. For the mind is indeed the final refuge of all these faculties.
Close to the Sanskrit
Those resolves and other faculties ending with the fruit of action have the mind as their sole destination, have the mind as their self, originate from the mind, are established in the mind, and are situated in the mind, as before. Furthermore, the greatness of the mind: since the mind is the root of resolve and others, therefore, even if someone is very learned and possesses comprehensive knowledge of scriptures yet is devoid of mind—being stripped of the capacity for conscious direction starting with attainment—discerning worldly people say of him that he, though existing, is just equal to a non-existent thing. And they tell that whatever he has heard of scriptures, that too is in vain for him. Why? If this person were truly learned, he would not be thus devoid of mind; therefore they say that even his heard knowledge is unheard—such is the meaning. Now, even if one is of modest learning, if he possesses a focused mind, people desire to hear from him and wish to listen to him for the very purpose of grasping that stated meaning. And therefore, the mind indeed is the sole destination of these resolves and others, and so forth, as before.