p. 266
तानि सनद्धानि वर्तन्त ।तस्या मूल पृथ्वीदेवता बिस्रतन्तुतनीयसी कुण्डलिन्यधोमुखावरणशक्तिर्निद्राति ।तस्या दक्षिणभागे इलानामनाडी भ्रूमध्यपर्यन्त प्रसृता ।वामे पिङ्गला तथा ।तथा च जाग्रदवस्थाया नेत्रयो दपत्यात्मनाश्रुतिप्रतिपादित , स्वप्ने मनउपाधिक,सुषुप्तावज्ञानोपाधिक , जाग्रति स्थूलशरीराभिमानी विश्व इत्युच्यत,सूक्ष्माभिमानी तैजस , सुषुप्तौ कारणाभिमानी प्राज्ञ ।सुषुप्तौ कारणात्मना स्थितानि स्थूलसूक्ष्मशरीरजन्यभोगमाधनप्रारब्धकर्मवशेन पुरीतद्द्वारा नाडीमार्गेण तत्तद्गोलकानि प्रविशन्ति इन्द्रियाणि ।तदुपरमप्रारब्धोद्बोधे आन्दोलिकाया विद्यमानो राजा गृहान्तरे सोपानमागद्वारा प्रासादे विहृत्य तदवच्छिन्नान्तः पुरपर्यङ्के शयान इव नाडीद्वारा पुरीतत्प्रविश्य तदवच्छिन्नहृदयोपाधिक परमात्मान यदा प्रविशति तदासुप्त इत्युच्यते ।लिङ्गशरीर कारणात्मना लीयत ।तदा प्राणादिवायवः प्रलीनवृत्तयः सन्तः आयुःस्वरूपेण शरीरं रक्षन्ति ।तथा च भाविजाग्रत्स्वप्नभोगानुकूलकर्मानुबन्धप्रणधारण सुषुप्तौ सोपाधिकचैतन्यस्यैव दृश्यतेय तत्सत्तया च नाडीनांप्राणसचारयोग्यतापि ।एवं च सति न प्राणेन नापानेनमत्यों जीवति कश्चन ।इत्तरेण तु जीवन्ति यस्मिन्नेतावुपा-
In plain words
Those senses remain held in their source. At the root, the delicate earth deity sleeps—the downward-veiling power of Kundalini, finer than a lotus thread. To her right runs the channel Ila up to the brow, and to the left, Pingala. Scripture explains that in the waking state, operating through the pair of eyes, conditioned by the mind in dreaming, and by ignorance in deep slumber, the ego identifying with the gross body is Viśva, with the subtle is Taijasa, and with the causal ground in deep sleep is Prājña. Resting in deep sleep as the unmanifest cause, driven by the momentum of past karma that shaped gross and subtle experiences, the senses withdraw through the puritat and the subtle channels back to their source. Just as a king returning from a palanquin stroll through his palace chambers lies down upon an inner bed, and entering the heart's sanctuary through the subtle nerves merges into the Supreme Self conditioned by the heart, so too is a person said to be asleep. The subtle body then dissolves into its causal state. The vital breaths, their active functions quieted, remain merely as the sustaining life-force protecting the frame. The karmic threads preparing future waking and dream states belong entirely to this conditioned consciousness, and through its reality alone do the subtle channels retain the capacity to carry the breath. Truly, no mortal lives by the outward breath of prana or apana alone; they live because of that other reality upon which these two depend.
Close to the Sanskrit
Those bound senses remain. At the root of that, the earth deity, thinner than a lotus fiber, the downward-facing veiling power of Kundalini sleeps. On her right side the nerve named Ila extends up to the eyebrow center; on the left, Pingala similarly. And thus, as propounded by scripture, in the waking state through both eyes as a pair, in dream conditioned by the mind, in deep sleep conditioned by ignorance, in waking he who identifies with the gross body is called Viśva, he who identifies with the subtle is Taijasa, in deep sleep he who identifies with the cause is Prājña. In deep sleep, remaining as a cause, by the force of past karma yielding enjoyment born of gross and subtle bodies, through the puritat via the path of channels, the senses enter their respective globes. Upon the awakening of prarabdha after its cessation, just as a king residing in a palanquin, walking through another house via a stairway path inside the palace, lying on a couch inside, entering through the channels into the puritat, when he enters the Supreme Self conditioned by that heart, then he is said to be asleep. The subtle body dissolves in the causal state. Then the vital breaths like prana, having their functions dissolved, remain as the form of life and protect the body. And thus the preservation of karma bondage favorable to future waking and dream experiences is seen in deep sleep only of conditioned consciousness, and by its reality also the capability of channels for prana circulation. And thus when this is not so, no mortal lives by prana nor by apana; but they live by another, in which these two depend.