येषां तु एवं-विधमेतन्मन्त्रवीर्यं प्रोक्तमहाह्रदानुसंधानौपयिकमपि परमेश्वरेच्छात एव न हृदयङ्गमीभवति अपि तु आनुषङ्गिकमात्रविन्दुनादादिकलाजनितासु मितसिद्धिषु चित्तं रोहति तेषाम् -गर्भे चित्तविकासोऽविशिष्टविद्यास्वप्नः ॥ ४ ॥गर्भः अख्यातिर्महामाया तत्र तदात्मके मितमन्त्रसिद्धिप्रपञ्चे यश्चित्तस्य विकासः तावन्मात्रे प्रपञ्चे संतोषः असावेव अविशिष्टा सर्वजनसाधारणरूपा विद्या किञ्चिज्ज्ञत्वरूपा अशुद्धविद्या सैव स्वप्नो भेदनिष्ठो विचित्रो विकल्पात्मा भ्रमः ।तदुक्तं पातञ्जलेते समाधावुपसर्गा व्युत्थाने सिद्धयः ॥इति ।तदेतत्अतो विन्दुरतो नादो रूपमस्मादतो रसः ।प्रवर्तन्तेऽचिरेणैव क्षोभकत्वेन देहिनः ॥इत्यनेन दर्शितम् ॥ ४ ॥
In plain words
In the womb, the expanding of the mind is ordinary knowledge, a dream. But there are those in whose heart this potency of mantra, such as has been described, does not take hold, by the will of the Supreme Lord alone, even though it is the means to the contemplation of the great lake described; instead their mind climbs into the limited attainments produced, merely in passing, by the kalās of bindu, nāda and the like. For them: The womb is non-recognition, great māyā. In that, in the array of limited attainments of mantra which is made of it, the expanding of the mind is contentment with that array alone. This is ordinary knowledge, common to all people, whose form is limited knowing: impure knowledge. That itself is dream, a varied illusion made of thought-constructs and resting in difference. As the Pātañjala says: "They are obstacles in samādhi and attainments in the waking out of it." This is shown in the verse: "From this come bindu, from this nāda, from this form, from this taste; they arise very soon, stirring up the embodied being."