प्राण इति प्राणापानरूपा जीवनस्वभावा येयं चिद्रूपस्य स्थितिः , सा तावत्सामान्यपरिस्पन्दरूपा , देहप्राणादेरचेतनस्य चेतनायमानतासंपादनात्मिका अहमितिस्वात्रन्र्यारोपसारा सती विकल्पपरामर्शमयी सैव प्राणापानादिविशेषात्मना पञ्चरूपतां भजते । तत्र किञ्चिज्जहती क्वचित्पतन्ती च श्वासनिःश्वासरूपा क्रमेण प्राणत्वमपानत्वं च विशेषं दर्श्यति । तदिदं विशेषद्वयं जाग्रति तावत् स्फुटमेव देहात् प्रसृत्य विषेये विश्रान्तेः , ततो ऽपि देहे ; स्मृत्यादौ वाभ्यन्तरे वेद्ये विश्रान्तेः प्राणापानयोः सुस्पष्टत्वात् । स्वप्ने ऽपि तद्द्वयमस्त्येव ; स्वपतो ऽपि हि प्राणापानौ निर्गमप्रवेशात्मानौ स्फुटमेव परेण लक्ष्येते । स्वयमेव च वेद्य संवेदनात् त्यागोपादानरूपा स्थितिः संवेद्यत एव , तेन प्राणना प्राणापानविशेषद्वयमयी जाग्रति , तथा स्वप्ने ; सुप्तं स्वप्नः , तदेव तु यदा सुतरां पुष्टं भवति , तदा सुषुप्तः प्रमाता , तस्येदं सौषुप्तं पदम् । तत् द्विविधमपि समानाख्यरूपविशेषं प्राणीयं स्वीकरोति । सवेद्ये तावत्सुषुप्ते यद्यपि प्राणापानस्पन्दो लक्ष्यते , तथापि तयोर्मध्ये या विश्रान्तिहृदयसदने निरिन्द्रिये प्रदेशे तदेव मुख्यतः सुषुप्तमिति । तत्र प्राणापानयोर्यश्छेदो विश्रान्तिः कंचित्कालं तदात्मा सकलरसादिवर्गस्योर्ध्वाधरतिर्यक्षु समानीकरणव्यापारात्मा , तत एव हृत्पद्मविकासदानाद्भुक्तपीतजरणकारी समानो दिनरात्रिरूपयोः प्राणापानयोः कंचित्कालं साम्याद्विच्छेदाच्च विषुवत्कालतुल्यः । विषुं व्याप्तिं समानीकरणमर्हति , ---- इति , {तदर्हम्}(पाषू।५-१-११७) इति वतिः । उपमाने वतेरेव चाव्यवत्वम् उद्धतो निवतः इति प्रयोगात् ; तद्धि न्यायसिद्धं न वाचनिकम् । विशेषं वा दिनरात्रितदूनाधिकर्वलक्षणं सुवति प्रेरयत्यविरतम् , ---- इति शतरि विषुवत् । तत्र च विषुवति विच्छिद्यमानस्य प्राणापानस्य संस्काररूपतया सद्भावः , सैव हि विच्छेदो न तु सर्वात्मना नाशोऽस्ति , ---- इत्युक्तमसकृत् । ततश्च हानादानयोर्बीजरूपता सुषुप्ते ; इयति च सर्वः प्रलयाकलान्तः पशुवर्गः ।
In plain words
“”: this standing of what is in form, in the form of and , whose own nature is living, is, to begin with, in the form of a general stirring. Its self is making the insentient, the body, and the rest, act as though sentient; its essence is laying on it as “I”; it is made of the of ; and it takes on five forms, as the particulars , and the rest. There, letting go of something and falling on something, in the form of breathing out and breathing in, it shows in turn the particulars, being and being . This pair of particulars is plain in waking, to begin with, since it goes out from the body and rests in the object, and from there rests again in the body; or, in remembering and the like, since it rests in what is known within; for and are very clear. In dream too the pair is there; for in one who sleeps too, and , going out and coming in, are plainly marked by another. And one feels for oneself, since one feels what is known, a standing in the form of letting go and taking up. So breathing, made of the pair of particulars and , is in waking, and so in dream. “Sleep” is dream. But when that grows very full, the is “well asleep”, and this is his level of deep sleep. Both kinds of it take on the particular form of breath named . In deep sleep with something known, to begin with, though the stirring of and is marked, still it is the resting between them, in the dwelling of the heart, a place without senses, that is deep sleep in the chief sense. There has for its self that cutting off of and , their resting for some time. Its self is the work of making even the whole mass of juices and the rest, upward, downward and across; for that very reason, by opening the lotus of the heart, it digests what is eaten and drunk. Since and , which are day and night, are even for some time and cut off, is like the time of an equinox. “”: it is worthy of viṣu, that is, of pervasion, of making even; so the suffix is , by “tadarham”. And only in the sense of likeness is indeclinable, because of the usage “uddhato nivataḥ”; for that is established by reasoning, not stated in a rule. Or else: it unceasingly sets going, “suvati”, the particular marked by day, night, and their being less or more; so is with the present participle. And there, at the equinox, and , as they are cut off, are present in the form of ; for that is what cutting off is, and not utter destruction, as has been said more than once. And so in deep sleep letting go and taking up are there in the form of a seed; and within this much is the whole class of , up to the .