Bhashya
अथ यो वेद- इदं मन्वानीति मननव्यापारमिन्द्रियासंस्पृष्टं केवलं मन्वानीति वेद, स आत्मा, मननाय मनः ।यो वेद स आत्मेत्येवं सर्वत्र प्रयोगात् वेदनमस्य स्वरूपमित्यवगम्यते- यथा यः पुरस्तात्प्रकाशयति स आदित्यः, यो दक्षिणतः यः पश्चात् उत्तरतो य ऊर्ध्वं प्रकाशयति स आदित्यः- इत्युक्ते प्रकाशस्वरूपः स इति गम्यते ।दर्शनादिक्रियानिर्वृत्त्यर्थानि तु चक्षुरादिकरणानि ।इदं च अस्य आत्मनः सामर्थ्यादवगम्यते- आत्मनः सत्तामात्र एव ज्ञानकर्तृत्वम् , न तु व्यापृततया- यथा सवितुः सत्तामात्र एव प्रकाशनकर्तृत्वम् , न तु व्यापृततयेति- तद्वत् ।मनोऽस्य आत्मनो दैवमप्राकृतम् इतरेन्द्रियैरसाधारणं चक्षुः चष्टे पश्यत्यनेनेति चक्षुः ।वर्तमानकालविषयाणि च इन्द्रियाणि अतो अदैवानि तानि ।मनस्तु त्रिकालविषयोपलब्धिकरणं मृदितदोषं च सूक्ष्मव्यवहितादिसर्वोपलब्धिकरणं च इति दैवं चक्षुरुच्यते ।स वै मुक्तः स्वरूपापन्नः अवि-प्राकृतदेहेन्द्रियमनोवियुक्तः सर्वात्मभावमापन्नः सन् एष व्योमवद्विशुद्धः सर्वेश्वरो मनउपाधिः सन् एतेनैवेश्वरेण मनसा एतान्कामान् सवितृप्रकाशवत् नित्यप्रततेन दर्शनेन पश्यन् रमते ।कान्कामानिति विशिनष्टि-- य एते ब्रह्मणि लोके हिरण्यनिधिवत् बाह्यविषयासङ्गानुतेनापिहिताः संकल्पमात्रलभ्याः तानित्यर्थः ॥
In plain words
Now, whoever understands thought as pure, silent awareness untouched by the senses realizes: 'I am the Self, and the mind is simply the instrument for contemplation.' Just as universal experience tells us that whatever illuminates from the east, south, west, north, or above is the sun, and therefore light is its very nature, so too is knowing the very essence of the Self. The outer senses exist merely to serve specific actions like seeing, but the true agency of the Self lies in its mere existence alone, just like the effortless radiance of the sun. The mind of the Self is a divine, extraordinary inner eye unlike any ordinary sense. While the outer senses are bound to the present moment and are therefore mundane, the mind is the supreme instrument that spans past, present, and future, piercing through subtle and hidden things once its flaws are washed away. Established in his true nature, detached from all gross and subtle vestments, the liberated sage becomes the Self of all. Pure as open space and lord of all, yet retaining the mind as a luminous adjunct, he beholds all desires through an unbroken, all-pervading vision like the constant light of the sun, and rejoices in supreme freedom. What are these desires? They are those hidden treasures in the world of Brahman, veiled by the falsehood of attachment to outer things, yet easily won through pure intention alone.
Close to the Sanskrit
Now, if one knows thus: 'Let me think this, let me think the pure mental activity untouched by the senses alone,' he is the self, the mind is for reflection. Because of the universal usage that whoever knows thus is the self, it is understood that knowing is his intrinsic nature - just as it is understood that whoever illuminates from the east, south, west, north, or upward is the sun, he is of the nature of light. But the sense organs are for completing actions like seeing. And this is understood from the capability of this self: the self's agency of knowledge consists in mere existence alone, not in being engaged in activity - just as the sun's agency of illumination consists in mere existence alone, not in being engaged in activity, similarly. The mind of this self is divine, unmundane, extraordinary as a sense compared to other senses; it sees by this, hence it is called the eye. The senses have present time as their object, hence they are non-divine. But the mind is the instrument of apprehending objects of all three times, with its flaws rubbed away, and the instrument of apprehending all subtle, obstructed, and other objects, hence it is called the divine eye. He indeed, liberated, established in his true nature, detached from unmundane body, senses, and mind, having attained the state of being the self of all, being pure like space, lord of all, having the mind as his limiting adjunct, seeing these desires with constant expansive vision like the sun's illumination, sports. Which desires? He specifies: those which, like a treasure of gold in the world of Brahman, are covered by the untruth of attachment to external objects, attainable by mere will - meaning those.