किमस्य महायोगिनः काश्चित् तत्त्वाधिरोहप्रत्यासन्ना भूमिकाः सन्ति ? याभिस्तत्त्वोर्ध्ववर्तिनी भूमिर्लक्ष्यते ।सन्ति इत्याह -विस्मयो योगभूमिकाः ॥ १२ ॥यथा सातिशयवस्तुदर्शने कस्यचित् विस्मयो भवति तथा अस्य महायोगिनो नित्यं तत्तद्वेद्यावभासामर्शाभोगेषु निःसामान्यातिशयनवनवचमत्कारचिद्धनस्वात्मावेशवशात् स्मेरस्मेरस्तिमितविकसितसमस्तकरणचक्रस्य यो विस्मयोऽनवच्छिन्नानन्दे स्वात्मनि अपरितृप्तत्वेन मुहुर्मुहुराश्चर्यायमाणता ता एव योगस्य परतत्त्वैक्यस्य संबन्धिन्यो भूमिकाः तदध्यारोहविश्रान्तिसूचिकाः परिमिता भूमयो न तु कन्दबिन्द्वाद्यनुभववृत्तयः ।तदुक्तं श्रीकुलयुक्तौआत्मा चैवात्मना ज्ञातो यदा भवति साधकैः ।तदा विस्मयमात्मा वै आत्मन्येव प्रपश्यति ॥इति ।एतच्चतमधिष्ठातृभावेन स्वभावमवलोकयन् ।स्मयमान इवास्ते यस्तस्येयं कुसृतिः कुतः ॥इति कारिकया संगृहीतम् ॥ १२ ॥
In plain words
Wonder is the stages of yoga. Are there, for this great yogin, any stages close to the ascent into reality, by which a stage above the tattvas is marked? There are, he says. As anyone is struck with wonder on seeing something extraordinary, so it is with this great yogin. In his constant experience of the reflective awareness of every appearing object, he enters his own Self, dense with consciousness, a delight ever new, of an excellence shared with nothing, and by its power his whole circle of senses smiles and smiles, stilled and blossoming. His wonder is this: being amazed again and again at his own Self, whose bliss is unbroken, and never being sated. These very wonders are the stages belonging to yoga, to oneness with the supreme reality; they are limited stages that point to rest in the ascent to it, and not the experiences of the kanda, the bindu and the like. As the Kulayukti says: "When the Self is known by the Self by those who practise, then the Self indeed beholds wonder in the Self alone." And this is gathered up in the verse: "One who abides as though smiling, seeing that nature of his as the one who presides: how could this wretched path be his?"