Bhāṣya
ननु सर्वत्र ग्रन्थादौ शिष्टानामिष्टदेवतास्तुतिनमस्कारपूर्विका प्रवृत्तिरुपलब्धा ; अयं च विना स्तुतिनमस्कारौ प्रवर्तमानोऽशिष्टत्वात् अनादरणीयवचनः प्रसज्येतेति चेत् — न ; स्तुतिनमस्कारयोस्त्रैविध्यात् ; त्रिविधौ हि स्तुतिनमस्कारौ — कायिकौ वाचिकौ मानसिकौ चेति ।तत्र कायिकवाचिकयोरभावेऽपि परमशिष्टत्वादाचार्यस्य ग्रन्थस्य अविघ्नेन परिसमाप्तेश्च मानसिकौ स्तुतिनमस्कारावकरोदयमाचार्य इत्यवगम्यते ; यत्किञ्चिदेतत् ।प्रकृतमनुसरामः — मनश्च चक्षुश्च मनश्चक्षुषी, ते आदिर्येषां तानि मनश्चक्षुरादीनि ; आदिशब्दः प्रत्येकमभिसम्बध्यते ; ततश्च अयमर्थो भवति — मनआदीनां मनोऽहङ्कारबुद्धिचित्तानां चतुर्णामन्तःकरणानाम् , तथा चक्षुरादीनां चक्षुस्त्वक्श्रोत्रजिह्वाघ्राणानां पञ्चबुद्धीन्द्रियाणाम् , एवं वाक्पाणिपादपायूपस्थानां पञ्चकर्मेन्द्रियाणाम् , प्रवृत्तौ स्वस्वव्यापारे, निमित्तं हेतुः यः, सोऽहमात्मेति सम्बन्धः ।स कीदृश इत्याकाङ्क्षायामाह — नित्योपलब्धिरिति ।नित्या च असावुपलब्धिश्चेति नित्योपलब्धिः, सा स्वरूपं यस्य स तथोक्तः ।रविः आदित्यः यथा येन प्रकारेण प्रकाशकत्वेन लोकानां चेष्टायां स्पन्दने निमित्तं हेतुः, तथैव अधिष्ठातृत्वेन यो निमित्तं सोऽहमात्मेत्यर्थः — इति इयं दृष्टिः आत्मज्ञानोपायत्वेन दर्शिता ।परमार्थतस्तु निरस्ताः निराकृताः अखिलाः निरवशेषाः उपाधयो बुद्ध्यादिलक्षणाः यस्य स तथोक्तः ।निरस्ताखिलोपाधित्वादेव अयमाकाशकल्पः आकाशवद्विशुद्ध इत्यर्थः ॥
In plain words
Here's an objection someone might raise: every proper treatise opens with praise to one's chosen deity -- so isn't it improper, even disrespectful, for this one to begin without any such invocation? Not at all, comes the reply, because homage comes in three forms -- physical, spoken, and mental. Even with no bow and no spoken verse, we can be confident the teacher paid mental homage, both because of his own exemplary character and simply because the work reached its end without hindrance. But that's a minor point -- let's return to the verse itself. 'Mind and eye and the rest' is built the way any such list is: mind and eye are joined, and 'and the rest' quietly extends the list further -- separately, in fact, to each of the three groups being named. So here is what the verse means: 'mind and the rest' covers the four inner faculties -- mind, ego, intellect, and the stream of thought; 'eye and the rest' covers the five senses of perception -- eye, skin, ear, tongue, and nose; and quietly folded in too are the five organs of action -- speech, hands, feet, and the rest. Whatever it is that makes all of these actually function, each in its own way -- that is what the verse means by 'I am the Self.' And what is that Self like? The verse answers: it is awareness itself, and that awareness never lapses -- it doesn't come and go, it simply is what the Self is. Think of the sun: it doesn't have to do anything to make the world move and stir -- its mere shining is enough to set everything in motion. In just the same way, the Self needs to do nothing at all; its mere presence is what makes the mind and senses function. That is the picture offered here, useful as a first step toward knowing the Self. But in the deepest sense, the truth is even simpler: the Self is that from which every limiting condition -- everything belonging to intellect and its kin -- has fallen away completely, with nothing left over. And because nothing at all clings to it any longer, it is, quite literally, like space itself: perfectly, untouched clear.
Close to the Sanskrit
An objection: it is observed everywhere that at the start of a treatise, the learned proceed only after praise and salutation to their chosen deity; and if it be objected that this work, proceeding without such praise and salutation, would -- through impropriety -- result in words unworthy of respect, [we answer:] no, because praise and salutation are of three kinds. For praise and salutation are indeed threefold: bodily, verbal, and mental. Among these, even in the absence of the bodily and verbal, it is understood that the teacher performed the mental praise and salutation, both from his supreme propriety and because the treatise reached completion without obstacle -- but this is a minor matter. Let us follow the matter at hand: 'mind' and 'eye' [together] are 'mind-and-eye'; those of which these are first are '[the group] beginning with mind and eye'; the word 'ādi' ("and the rest") is to be connected with each member separately. And so this is the meaning: of the [group] beginning with mind -- the four internal organs, mind, ego, intellect, and thought-stuff; and of the [group] beginning with eye -- the five organs of perception, eye, skin, ear, tongue, and nose; and likewise of the five organs of action, speech, hands, feet, anus, and genitals -- in [each of] their own respective functioning, that which is the cause: 'that am I, the Self' -- such is the [grammatical] connection. When the question arises, 'Of what kind is that [Self]?', he says: 'eternal awareness'. That awareness which is itself eternal is 'eternal-awareness'; he whose very own nature that is, is so called. Just as the sun, by its very quality of illumining, is the cause of the movement of beings, in that same way, whatever is the cause by presiding [over the senses] -- that am I, the Self: such is the meaning. Thus this view has been shown as a means to Self-knowledge. In ultimate truth, however: he from whom all limiting adjuncts characterized by intellect and so on have been cast off without remainder, is so called. Precisely because all adjuncts are cast off, this [Self] is 'akin to space' -- meaning it is pure like space.