Bhashya
उपासनप्रकार उच्यत— क्षम इति वाचि ।क्षेमो नामउपात्तपरिरक्षणम् ।ब्रह्म वाचि क्षेमरूपेण प्रतिष्ठितमित्युपास्यम् ।योगक्षेम इति, योग अनुपात्तस्योपादानम् ।तौ हि योगक्षेमौ प्राणापानयोर्बलवतो सतोर्भवतयद्यपि, तथापि न प्राणापाननिमित्तावेव, किं तर्हि, ब्रह्मनि-मित्तौ ।तस्माद्ब्रह्म योगक्षेमात्मना प्राणापानयोः प्रतिष्ठितमित्युपास्यम् ।एवमुत्तरेष्वन्येषु तेन तेन आत्मना ब्रह्मैवोपास्यम् ।कर्मणो ब्रह्मनिर्वर्त्यत्वात् हस्तयोः कर्मात्मना ब्रह्मप्रतिष्ठितमित्युपास्यम् ।गतिरिति पादयोः ।विमुक्तिरितिपायौ ।इत्येता मानुषी मनुष्येषु भवा मानुष्या समाज्ञा ,आध्यात्मिक्य समाज्ञा ज्ञानानि विज्ञानान्युपासनानीत्यर्थः ।अथ अनन्तरं दैवी दैव्य देवेषु भवा समाज्ञा उच्यन्ते ।तृप्तिरिति वृष्टौ ।वृष्टेरन्नादिद्वारेण तृप्तिहेतुत्वाद्ब्रह्मैव तृप्त्या-त्मना वृष्टौ व्यवस्थितमित्युपास्यम् , तथा अन्येषु तेन तेना-त्मना ब्रह्मैवोपास्यम् ।तथा बलरूपेण विद्युति ॥
In plain words
The method of meditation is now explained: 'Kshama' is speech. 'Kshema' means the preservation of what has been acquired; thus Brahman, in the form of security, is established in speech and is to be meditated upon in that way. Regarding 'yogakshema': yoga is the acquisition of what is not yet possessed. Even though these two, yoga and kshema, operate through the outgoing and incoming breaths, they are not merely the products of the breath; rather, their ultimate cause is Brahman. Therefore, Brahman is established in the breath as yogakshema, and should be meditated upon thus. In the same way, in all subsequent symbols, Brahman alone is to be contemplated in that respective form. Because all action is enabled by Brahman, Brahman is established in the hands as the form of action. Movement is in the feet; release is in the excretory organ. These are the human designations—internal meditations and forms of knowledge. Now the divine designations are described: satisfaction is in rain. Because rain brings fulfillment through food and other means, Brahman resides within rain as satisfaction and is to be meditated upon accordingly. Similarly, in all other phenomena, Brahman alone is to be contemplated in that specific form, such as strength in lightning.
Close to the Sanskrit
The mode of meditation is spoken: 'kshama' as speech. 'Kshema' is named protection of what is acquired. Brahman in the form of security is established in speech, thus it is to be meditated. 'Yogakshema' as—yoga is the acquisition of what is unacquired. Even though those two yogakshema, being powerful, exist in out-breath and in-breath, nevertheless they are not merely caused by out-breath and in-breath, what then? Caused by Brahman. Therefore Brahman, in the form of yogakshema, is established in out-breath and in-breath, thus it is to be meditated. Thus in subsequent other ones, by that very respective nature, Brahman alone is to be meditated. Because action is accomplished by Brahman, in the hands, Brahman is established in the form of action, thus it is to be meditated. Movement as feet. Release as excretory organ. Thus these human, arising in humans, human designations, spiritual designations, knowledges, realizations, meditations is the meaning. Now afterwards divine, arising in deities, designations are spoken. Satisfaction as rain. Because rain is the cause of satisfaction through the door of food and the like, Brahman alone, in the form of satisfaction, is situated in rain, thus it is to be meditated, and similarly in others, by that very respective nature, Brahman alone is to be meditated. Thus in the form of strength in lightning.