Bhashya
दिव्य द्योतनवान्, स्वयञ्ज्योतिष्ट्वात् ।दिवि वा स्वात्मनि भव अलौकिको वा ।हि यस्मात् अमूर्तः सर्वमूर्त्तिवर्जित, पुरुषः पूर्णः पुरिशयो वा, सबाह्याभ्यन्तर सह बाह्याभ्यन्तरेण वर्तत इति ।अज न जायते कुतश्चित्, स्वतोऽजस्य जन्मनिमित्तस्य चाभावात्, यथा जलबुद्बुदादेर्वाय्वादि, यथा नभःसुषि- रभेदानां घटादि ।सर्वभावविकाराणां जनिमूलत्वात् तत्प्रति- षेधेन सर्वे प्रतिषिद्धा भवन्ति ।सबाह्याभ्यन्तरो ह्यजः अतो ऽजरोऽमृतोऽक्षरो ध्रुवोऽभय इत्यर्थः ।यद्यपि देहाद्युपा- धिभेददृष्टिभेदेषु सप्राणः समनाः सेन्द्रियः सविषय इव प्रत्यवभासते तलमलादिमदिवाकाशम्, तथापि तु स्वतः परमार्थस्वरूपदृष्टीनाम् अप्राणः अविद्यमान क्रियाशक्तिभेदवान् चलनात्मको वायुर्यस्मिन्सोऽसौ अप्राणः ।तथा अमनाः अनेकज्ञानशक्तिभेदवत्सङ्कल्पाद्यात्मकं मनो- ऽप्यविद्यमानं यस्मिन्सोऽयममनाः ।अप्राणो ह्यमनाश्चेति प्राणादिवायुभेदाः कर्मेन्द्रियाणि तद्विषयाश्च तथा बुद्धिम- नसी बुद्धीन्द्रियाणि तद्विषयाश्च प्रतिषिद्धा वेदितव्याः, यथा श्रुत्यन्तरे ध्यायतीव लेलायतीवेति ।यस्माच्चैव प्रति-षिद्धोपाधिद्वयस्तस्मात् शुभ्र शुद्ध ।अतोऽक्षरान्नामरूपबीजोपाधिलक्षितस्वरूपात् सवकार्यकरणबीजत्वेनोपलक्ष्यमाणत्वात्पर तत्त्व तदुपाधिलक्षणमव्याकृताख्यमक्षर सर्वविकारेभ्यस्तस्मात्परतोऽक्षरात्पर निरूपाधिक पुरुष इत्यर्थ ।यस्मिंस्तदाकाशारयमक्षर सव्यवहारविषयमोत च प्रोत च ।कथ पुनरप्राणादिमत्त्व तस्येत्युच्यते ।यदि हि प्राणादय प्रागुत्पत्ते पुरुष इव स्वेनात्मना सन्ति, तदा पुरुषस्य प्राणादिना विद्यमानेन प्राणादिमत्त्व स्यात्, न तु ते प्राणादय प्रागुत्पत्ते सन्ति ।अत प्राणादिमान्पर पुरुष , यथानुत्पन्ने पुत्रे अपुत्रो देवदत्त ॥
In plain words
Divine and radiant, by virtue of being self-luminous, dwelling either in the celestial sphere or within one's own self, transcending all. For from him comes the formless Puruṣa, utterly devoid of any shape, full, dwelling within the bodily city, pervading both inside and outside simultaneously. He is unborn, never born from anything whatsoever, because there is neither any birth nor any cause of birth for the unborn—just as bubbles and the like arise from wind and water, or as spaces are partitioned by pots and enclosures. Because origination is the root of all modifications of existing things, by negating origination, all modifications are simultaneously negated. The unborn indeed encompasses both inside and outside; therefore he is ageless, deathless, imperishable, eternal, and fearless. Although to those whose vision is clouded by bodily adjuncts he appears to possess breath, mind, senses, and objects—just as space appears stained with surface dirt—yet to those who perceive the ultimate truth, he is completely without breath, since all kinetic functional energy is absent in him. Similarly, he is without mind, since all psychological functions of willing and doubting are totally absent in him. Thus 'without breath and without mind'—know that all variations of breath, air, motor organs, objects, intellect, mind, and sensory faculties are negated, as declared in another Vedic passage: 'It meditates as it were, it trembles as it were.' And because both these sets of adjuncts are thus denied, he is immaculate and pure. Beyond this imperishable avyakta—which is characterized by the seed of name and form and serves as the seed for all instruments and effects—lies the supreme reality, the unconditioned Puruṣa, free from all modifications. In this imperishable reality, space itself is woven lengthwise and crosswise like warp and woof. How then is his breathlessness established? If prana and the rest truly existed in the Puruṣa prior to creation by their own intrinsic nature, then the Puruṣa would indeed be associated with them; but they do not exist prior to creation. Therefore, the Supreme Puruṣa is free from them, just as Devadatta is sonless before a son is born.
Close to the Sanskrit
Divine, possessing light, because of being self-luminous, existing in heaven or in one's own self, or transcendental. For from which the formless, devoid of all forms, person, full, or dwelling in the city, exists with the exterior and interior along with the interior and exterior. Unborn, is not born from anywhere, due to the absence of birth and of the cause of birth of the unborn, like water bubbles and the like from wind and others, like differences of space cavities from pot and others. Since origination is the root of all modifications of existing things, by the negation of that all are prohibited. The unborn indeed has the interior and exterior; hence he is ageless, deathless, imperishable, eternal, fearless, is the meaning. Although to those whose vision is of differences of adjuncts like body, he appears to possess prana, mind, senses, and objects, like space with surface impurities and the like, nevertheless to those whose vision is of the ultimate reality, he is without prana, breath movement being absent in him. Thus without mind, mind consisting of resolves with various knowledge power differences also being absent in him, he is thus without mind. 'Without prana indeed and without mind' — thus the variations of prana and air, the motor organs and their objects, and similarly intellect and mind, the cognitive sense faculties and their objects are to be known as prohibited, as in another shruti 'meditates as it were, trembles as it were'. And since both these adjuncts are prohibited, therefore he is bright, pure. Hence from the imperishable whose nature is characterized by the adjunct of name and form seed, being observed as the seed of all instruments and effects, the supreme reality whose adjunct is defined as the unmanifested imperishable, beyond all modifications, beyond that imperishable is the supreme person, is the meaning. In which rests that space-supported imperishable, woven lengthwise and crosswise with the empirical realm. How again is his state of having no prana stated? If indeed prana and others existed by their own nature in the person prior to creation, then of the person there would be the state of having prana by the pre-existing prana, but those prana and others do not exist prior to creation. Therefore the supreme person is one who has prana, just as Devadatta is sonless when the son is not born.