Bhashya
तत्र अशरीरस्य संप्रसादस्य अविद्यया शरीरेणाविशेषतांसशरीरतामेव संप्राप्तस्य शरीरात्समुत्थाय स्वेन रूपेण यथाअभिनिष्पत्तिः, तथा वक्तव्येति दृष्टान्त उच्यते- अशरी-रो वायुः अविद्यमानं शिरःपाण्यादिमच्छरीरमस्येत्यशरीरः ।किं च अभ्रं विद्युत्स्तनयित्नुरित्येतानि च अशरीराणि ।तत्तत्रैवं सति वर्षादिप्रयोजनावसाने यथा, अमुष्मादितिभूमिष्ठा श्रुतिः द्युलोकसंबन्धिनमाकाशदेशं व्यपदिशति, ए-तानि यथोक्तान्याकाशसमानरूपतामापन्नानि स्वेन वाय्वादि-रूपेणागृह्यमाणानि आकाशख्यतां गतानि- यथा संप्रसादःअविद्यावस्थायां शरीरात्मभावमेव आपन्नः, तानि च तथा-भूतान्यमुष्मात् द्युलोकसंबन्धिन आकाशाद्देशात्समुत्तिष्ठन्तिवर्षणादिप्रयोजनाभिनिर्वृत्तये ।कथम्? शिशिरापाये सावित्रंपरं ज्योतिः प्रकृष्टं ग्रैष्मकमुपसंपद्य सावित्रमभितापं प्राप्ये-त्यर्थः ।आदित्याभितापेन पृथग्भावमापादिताः सन्तः स्वेनस्वेन रूपेण पुरोवातादिवायुरूपेण स्तिमितभावं हित्वा अभ्र-मपि भूमिपर्वतहस्त्यादिरूपेण विद्युदपि स्वेन ज्योतिर्लतादि-चपलरूपेण स्तनयित्नुरपि स्वेन गर्जिताशानिरूपेणेत्येवं प्रा-वृडागमे स्वेन स्वेन रूपेणाभिनिष्पद्यन्ते ॥
In plain words
An illustrative example is given here to explain how the disembodied soul—who through ignorance has fallen into identifying with a physical body—emerges from that body into its own true nature. Wind is bodiless, for it has no head or hands; clouds, lightning, and thunder are likewise bodiless. When their work of raining is done, the earth-bound scripture points to them merged in the vast space of the heavenly realm, where, indistinguishable from space itself, they are no longer perceived as distinct winds or clouds. Just as the soul in deep sleep is wrapped in body-identification through ignorance, these elements dissolve into space and later emerge once again from that celestial region to fulfill their function of bringing rain. How does this happen? At the end of winter, touched by the blazing heat of the summer sun, they lose their motionless dormancy. Abandoning their stillness, the winds blow, clouds take on dense shapes like mountains and elephants, lightning flashes like glowing creepers across the sky, and thunder rolls with mighty force. Thus, with the arrival of the monsoons, each element steps forth once more into its own distinct form.
Close to the Sanskrit
There, an illustrative example is stated regarding how the manifestation of the bodiless samprasada who has attained embodiment through ignorance, rising from the body by his own form, takes place: wind is bodiless, meaning that a body possessing head, hands, etc., does not exist for it. Moreover, cloud, lightning, and thunder are also bodiless. That being so, at the conclusion of the purpose of rain etc., just as the scripture situated on earth designates the space region connected to the heavenly world from that place—these having attained identity with space and, not being perceived in their wind and other forms, having gone to the state of being called space—just as samprasada, having attained the state of body-as-self in the state of ignorance, and those elements having become likewise, arise from that space region connected with the heavenly world for the fulfillment of the purpose of raining and the like. How? At the passing of winter, having attained the supreme solar light, which is intense summer heat, meaning having encountered solar baking: caused to attain distinctness by the sun's heat, being in their own respective forms, abandoning their motionless state as winds like eastern breezes, the cloud also in the form of earth, mountain, elephant, etc., lightning also in its flickering form of a creeper of light, and thunder also in the form of roaring thunderbolt—thus at the onset of the rainy season they fully manifest in their respective forms.