Bhāṣya
। । , । । , , । , , । । । । ॥
In plain words
What causes both bodies is Ātma-ajñāna, ignorance of Ātma, accompanied by ābhāsa, the reflection of consciousness. This is called Avyakṛta, the Unmanifest, and is Ātma’s kāraṇa śarīra, its causal body. It is neither sat, existent, nor asat, non-existent, nor both at once. It is neither different nor non-different, nor somehow both; neither partless nor made of parts, nor both. Only Brahmaikatva-jñāna, the knowledge of oneness with Brahman, removes it. When every kind of knowing falls silent and Buddhi, the intellect, rests in its causal form, this is suṣupti, deep sleep. The Ātma that takes both the causal body and deep sleep to be itself is Prājña. These three make up M-kāra, the sound M.
Close to the Sanskrit
Ātma-ajñāna, the ignorance of Ātma, accompanied by ābhāsa, the reflection of consciousness, is the cause of the two bodies and is called Avyakṛta, the Unmanifest. This is the kāraṇa śarīra, the causal body, of Ātma. And it is neither sat, existent, nor asat, non-existent; nor is it both sat and asat. It is neither bhinna, different, nor abhinna, non-different, nor in any way both different and non-different. It is neither niravayava, partless, nor sāvayava, possessed of parts, nor both. Rather, it is removable only by Brahmaikatva-jñāna, knowledge of oneness with Brahman. When every kind of cognition is withdrawn, Buddhi’s abiding in its causal form is suṣupti, deep sleep. The Ātma identifying with both of these is Prājña. This triad is M-kāra, the sound M.