Bhashya
प्रसिद्धा ।सा च अन्तरेण तालुके मध्ये तालुकयोगता ।यश्च एष तालुकयोर्मध्ये स्तन इव अवलम्बत मासखण्ड , तस्य च अन्तरेण इत्येतत् ।यत्र च असौ केशान्त केशा- नामन्तो मूल केशान्त निवर्तत विभागेन वर्तत, मूर्धप्रदेश इत्यथ , त देश प्राप्य तेनान्तरेण व्यपोह्य विभज्य विदार्य शीषकपाले शिर कपाले, विनिर्गता या, सा इन्द्रयोनि इन्द्रस्य ब्रह्मण योनि माग , स्वरूपप्रतिपत्तिद्वारमित्यर्थ ।तथा एव विद्वान्मनोमयात्मदर्शी मूर्ध्नो विनिष्क्रम्य अस्य लोकस्याधिष्ठाता भूरिति व्याहृतिरूपो योऽग्नि महतो ब्रह्म- णोऽङ्गभूत , तस्मिन् अग्नौ प्रतितिष्ठति, अग्न्यात्मना इम लोक व्याप्नोतीत्यर्थ ।तथा भुव इति द्वितीयव्याहृत्यात्मनि वायौ, प्रतितिष्ठतीत्यनुवर्तते ।सुवरिति तृतीयव्याहृत्यात्मनि आदित्ये ।मह इत्याङ्गनि चतुर्थव्याहृत्यात्मनि ब्रह्मणि प्रति तिष्ठतीति ।तच्चात्मभावन स्थित्वा आप्नोति ब्रह्मभूत स्वा राज्य स्वराड्भाव स्वयमेव राजा अधिपतिर्भवति अङ्गभू- ताना देवताना यथा ब्रह्म , देवाश्च सर्वे अस्मै अङ्गिने बलि- मावहन्ति अङ्गभूता यथा ब्रह्मणे ।आप्नोति मनसस्पतिम्, सर्वेषा हि मनसा पति , सर्वात्मकत्वाद्ब्रह्मण सर्वैर्हि मनोभि स्तन्मनुते ।तदाप्नोत्येव विद्वान् ।किं च, वाक्पति सर्वासावाचा पतिर्भवति ।तथैव चक्षुष्पति चक्षुषा पति ।श्रोत्रपति श्रोत्राणा च पति ।विज्ञानपति विज्ञानाना च पति ।सर्वात्मकत्वात्सर्वप्राणिना करणैस्तद्वान्भवतीत्यर्थः ।कि च,ततोऽपि अधिकतरम् एतत् भवति ।किं तत् ? उच्यते—आकाशशरीरम् आकाश शरीरमस्य, आकाशवद्वा सूक्ष्मशरीरमस्येत्याकाशशरीरम् ।किं तत् ? प्रकृत ब्रह्म ।सत्यात्म,सत्य मूर्तामूर्तम् अवितथ स्वरूप वा आत्मा स्वभावोऽस्य,तदिद सत्यात्म ।प्राणारामम्, प्राणेष्वारमणमाक्रीडा यस्यतत्प्राणारामम्, प्राणाना वा आरामो यस्मिन्, तत्प्राणारा-मम् ।मन आनन्दम्, आनन्दभूत सुखकृदेव यस्य मन,तन्मन आन दम् ।शान्तिसमृद्धम् शान्तिरूपशम, शान्तिश्च तत्समृद्ध च शान्तिसमृद्धम्, शान्त्या वा समृद्धवत्त-दुपलभ्यत इति शान्तिसमृद्धम् ।अमृतम् अमरणधर्मि,एतच्चाधिकरणाविशेषण तत्रैव मनोमय इत्यादौ द्रष्टव्यमिति ।एव मनोमयत्वादिधर्मैर्विशिष्ट यथोक्त ब्रह्म हे प्राचीनयोग्य,उपास्व इत्याचार्यवचनोक्तिरादरार्था ।उक्तस्तूपासनाश-ब्दार्थ ॥
In plain words
It is well known. Between the two palates in the middle is the connection, and what hangs down like a nipple in the midst of the palates is a piece of flesh; and that lies between them. Where the hair ends, where the roots of the hairs terminate and turn back separately—meaning the region of the crown—reaching that place and parting the cranial bones through the middle, what emerges is the gateway of Indra, the source of Brahman, the path and door to the realization of one's true nature. Just so, the wise seeker who perceives the mind-made self, having issued forth from the crown, becomes established in fire—the controller of this world, who as the vyāhṛti 'Bhūr' is a limb of the great Brahman—pervading this world in the nature of fire. Likewise, he becomes established in wind, the second vyāhṛti; in the sun, the third; and in 'Maha,' the fourth vyāhṛti, which is Brahman. Remaining established in that contemplation of the self, he attains Brahman-hood, his own sovereign realm; he himself becomes king and overlord, just as Brahman is to the subsidiary deities, and all deities bring tribute to him as they do to Brahman. He attains the lord of the mind, for Brahman is the lord of all minds by virtue of being the Self of all, since all minds think through Him. That knower truly attains Him. Furthermore, he becomes the lord of all speech, of sight, of eyes, of hearing, of ears, of intellect, of cognitions—becoming one who possesses the instruments of all living beings because he is the Self of all. And even beyond that is this: What is it? It is spoken of as having space for its body—space being its subtle body, or subtle like space. What is that? The Brahman under discussion. The 'truth-self'—whose intrinsic nature is truth, unerring and real, comprising the formed and the formless. The 'breath-delighted'—whose play and playground are the vital breaths, or in whom the breaths delight. 'Mind-bliss'—whose mind is constituted of bliss, the very maker of happiness. 'Peace-abundant'—abundant in the tranquility of peace, or perceived as overflowing with peace. 'Immortal'—possessing a deathless nature. This is to be understood as qualifying the locus mentioned in connection with the mind-made self. Thus, O Prācīnayogya, meditate upon the aforesaid Brahman, so qualified by mind-made and other attributes—this instruction being uttered by the teacher out of respect.
Close to the Sanskrit
Well-known. That and between the palates, in the middle of the palate connection. And whichever this hangs like a nipple in the middle of the palates, a piece of flesh, and of that in between, this. And where that hair end, of hairs the end, root, hair end turns back, exists with division, crown region meaning, having reached that place, through that middle, having pushed aside, having divided, having torn open, in the head skulls, the one which went forth, that Indra's womb, of Indra of Brahman the womb, path, door to self-realization meaning. Thus indeed the knower of the mind-made self, having issued forth from the crown, controller of this world, having the form of the vyāhṛti bhūr which fire of great Brahman limb-constituted, in that fire becomes established, pervading this world in the nature of fire meaning. Thus also in wind in the second vyāhṛti nature, becomes established continues. Suvar in the sun in the third vyāhṛti nature. Maha in the limb in the fourth vyāhṛti nature in Brahman becomes established. And having remained in that self-contemplation, attains Brahman-state own kingdom, self-ruler state himself indeed king overlord becomes, of limb-constituted deities just as Brahman, and all deities bring tribute to this possessor of limbs just as to Brahman. Attains lord of the mind, lord indeed of all minds, from all-form-ness of Brahman by all minds indeed thinks that. Attains that indeed the knower. And what, lord of speech of all speech becomes. Thus indeed lord of sight of eyes. Lord of hearing of ears. Lord of intellect of cognitions. From all-form-ness of all beings possessing instruments becomes meaning. And, than that even more excessive this becomes. What that? Is spoken—space-bodied, space body of this, or subtle body of this thus space-bodied. What that? Discussed Brahman. Truth-self, formed-formless unerring nature or self intrinsic nature of this, that this truth-self. Breath-delighted, sport playground of whose that breath-delighted, or delight of breaths in which, that breath-delighted. Mind-bliss, bliss-constituted happiness-maker indeed whose mind, that mind-bliss. Peace-abundant, peace-form tranquility, and peace and that abundant peace-abundant, or by peace like abundant that is perceived thus peace-abundant. Immortal, having deathless nature, and this locus-qualifier right there in mind-made etc. should be seen thus. Thus qualified by mind-made etc. attributes as stated Brahman O Prākīnayogya, meditate thus is teacher's word utterance for respect. But meaning of meditation word stated.