Bhashya
अथ अनन्तरं यदिदं वक्ष्यमाणं दहरम् अल्पं पुण्डरीकंपुण्डरीकसदृशं वेश्मेव वेश्म, द्वारपालादिमत्त्वात् ।अस्मिन्ब्रह्मपुरे ब्रह्मणः परस्य पुरम्—राज्ञोऽनेकप्रकृतिमद्यथा पुरम्,तथेदमनेकेन्द्रियमनोबुद्धिभिः स्वाम्यर्थकारिभिर्युक्तमिति ब्र-ह्मपुरम् ।पुरे च वेश्म राज्ञो यथा, तथा तस्मिन्ब्रह्मपुरेशरीरे दहरं वेश्म, ब्रह्मण उपलब्ध्याधिष्ठानमित्यर्थः ।यथाविष्णोः सालग्रामः ।अस्मिन्हि स्वविकारशृङ्गे देहे नामरू-पव्याकरणाय प्रविष्टं सदाख्यं ब्रह्म जीवेन आत्मनेत्युक्तम् ।तस्मादस्मिन्हृदयपुण्डरीके वेश्मनि उपसंहृतकरणैर्बाह्यविषय-विरक्तैः विशेषतो ब्रह्मचर्यसत्यसाधनाभ्यां युक्तैः वक्ष्यमाण-गुणवद्द्व्यायमानैः ब्रह्मोपलभ्यत इति प्रकरणार्थः ।दहरःअल्पतरः अस्मिन्दहरे वेश्मनि वेश्मुनः अल्पत्वात्तदन्तर्वर्ति-नोऽल्पतरत्वं वेश्मनः ।अन्तराकाशः आकाशारख्यं ब्रह्म ।'आकाशो वै नाम' इति हि वक्ष्यति ।आकाश इव अ-शरीरत्वात् सूक्ष्मत्वसर्वगतत्वसामान्याच्च ।तस्मिन्नाकाशा-ख्ये यदन्तः मध्ये तदन्वेष्टव्यम् ।तद्भाव तदेव च विशेषेणजिज्ञासितव्यं गुर्वाश्रयश्रवणाद्युपायैरन्विष्य च साक्षात्कर-णीयमित्यर्थः ॥
In plain words
Now begins the explanation of the upcoming text concerning the 'small lotus'—the tiny, palace-like chamber of the heart, so called because, like a palace, it has its own gatekeepers in the form of the senses. This body is called the 'city of Brahman.' Just as a king's city is filled with ministers and citizens working for the king, this body is filled with senses, mind, and intellect, all working for the sake of their inner Master. And just as a king has a private palace within his city, there is a small chamber within this body: the heart. This is the designated place where Brahman is to be realized, just as the sacred Sālagrāma stone is the locus for worshiping Lord Viṣṇu. It is into this very body—the highest peak of nature's physical evolution—that the supreme Reality entered as the living soul to manifest name and form. Therefore, the central theme of this section is that Brahman is realized within this inner chamber of the heart by seekers who have quieted their senses, turned away from external cravings, established themselves in celibacy and truthfulness, and meditated on the divine attributes described here. The word 'dahara' means extremely small. Because this inner chamber is so small, whatever is inside it must be conceived as smaller still. This 'inner space' is Brahman, referred to as 'space' because, like physical space, it is formless, infinitely subtle, and all-pervading. Whatever lies at the very center of this inner space must be sought out. It must be deeply inquired into by taking refuge in a wise teacher, listening to the teachings, and reflecting on them, until it is directly realized as one's own true Self.
Close to the Sanskrit
Now, immediately after, that which is about to be spoken: the small, little lotus, a dwelling-like dwelling, because of possessing gatekeepers, etc. In this city of Brahman, the city of the supreme Brahman—just as a king's city has many citizens, so this body is equipped with many senses, mind, and intellect which act for the sake of the master, thus it is called the city of Brahman. And just as there is a dwelling of the king in a city, so in that city of Brahman, in the body, there is a small dwelling, meaning the seat of perception of Brahman. Just as the Sālagrāma stone is for Viṣṇu. Indeed, in this body, which is the peak of its own modifications, the Brahman called 'Sat' (Existence) entered for the manifestation of name and form as the individual soul, so it is said. Therefore, in this dwelling of the lotus of the heart, by those with withdrawn senses, detached from external objects, especially endowed with the two practices of celibacy and truthfulness, and meditating on the qualities about to be spoken, Brahman is perceived—this is the meaning of the section. 'Dahara' means smaller. In this small dwelling, because of the smallness of the dwelling, there is an even greater smallness of that which is within it. 'The space within' is Brahman called space. Indeed, the scripture will say, 'Space indeed is the name.' It is like space because of being bodiless, and because of the common features of subtlety and all-pervasiveness. In that which is called space, that which is within, in the middle, that is to be sought after. That itself is to be specially inquired into, having sought through means such as taking refuge in a teacher, hearing, etc., and must be directly realized—this is the meaning.