एवं ध्यानाख्यमाणवमुपायं प्रदर्श्य तदेकयोगक्षेमान् प्राणायाम-धारणा-प्रत्याहार-समाधीन् प्रदर्शयति -नाडीसंहार-भूतजय-भूतकैवल्य-भूतपृथक्त्वानि ॥ ५ ॥योगिना भावनीयानि इति शेषः ।नाडीनां प्राणापानादिवाहिनीनां सुषीणां संहारः प्राणापानयुक्त्या एकत्र उदानवह्न्यात्मनि मध्यनाड्यां विलीनतापादानम् ।यदुक्तं श्रीमत्स्वच्छन्देअपसव्येन रेच्येत सव्येनैव तु पूरयेत् ।नाडीनां शोधनं ह्येतन्मोक्षमार्गपथस्य च ॥रेचनात्पूरणाद्रोधात्प्राणायामास्त्रिधा स्मृताः ।सामान्या बहिरेते तु पुनश्चाभ्यन्तरे त्रयः ॥आभ्यन्तरेण रेच्येत पूर्येताभ्यन्तरेण तु ।निःस्पन्दं कुम्भकं कृत्वा कार्याश्चाभ्यन्तरास्त्रयः ॥इति ।भूतानां पृथिव्यादीनां जयो धारणाभिर्वशीकारः ।यथोक्तं तत्रैववायवी धारणाङ्गुष्ठे आग्नेयी नाभिमध्यतः ।माहेयी कण्ठदेशे तु वारुणी घण्टिकाश्रिता ॥आकाशधारणा मूर्ध्नि सर्वसिद्धिकरी स्मृता ।इति ।भूतेभ्यः कैवल्यं चित्तस्य ततः प्रत्याहरणम् ।यदुक्तं तत्रैवनाभ्यां हृदयसंचारान्मनश्चेन्द्रियगोचरात् ।प्राणायामश्चतुर्थस्तु सुप्रशान्त इति स्मृतः ॥इति ।हृदयान्नाभौ प्राणस्य विषयेभ्यो मनसश्च तत्रैव संचारणादित्यर्थः ।भूतेभ्यः पृथक्त्वं तदनुपरक्तस्वच्छस्वच्छन्दचिदात्मता ।यदुक्तं तत्रैवभित्त्वा क्रमेण सर्वाणि उन्मनान्तानि यानि च ।पूर्वोक्तलक्षणैर्देवि त्यक्त्वा स्वच्छन्दतां व्रजेत् ॥इति ।भूतसंधानभूतपृथक्त्वविश्वसंघट्टाः इति यत् पूर्वमुक्तम् तत् शाम्भवोपायसमाविष्टस्य अयत्नतो भवति ।इदं तु आणवोपायप्रयत्नसाध्यमिति विशेषः ॥ ५ ॥
In plain words
The withdrawal of the channels, mastery of the elements, isolation from the elements, separation from the elements. Having shown in this way the āṇava upāya called meditation, he shows prāṇāyāma, dhāraṇā, pratyāhāra and samādhi, which go together with it: These are to be cultivated by the yogin: the words are to be supplied. The withdrawal of the channels, the passages that carry prāṇa, apāna and the rest, is bringing them, by the method of prāṇa and apāna, to dissolve in one place, in the central channel, which is the fire of udāna. As the Svacchanda says: "Let him breathe out by the right and fill by the left; for this is the cleansing of the channels and of the road that is the path to liberation. Prāṇāyāmas are taught as threefold, by expelling, filling and holding; these are the outer ones, the common ones, and again there are three within. Let him expel by the inner and fill by the inner; making the kumbhaka still, the three inner ones are to be done." Mastery of the elements, earth and the rest, is bringing them under control by the dhāraṇās. As it says in the same place: "The dhāraṇā of air at the big toe, that of fire at the centre of the navel, that of earth at the throat, that of water resting at the uvula, the dhāraṇā of space at the crown of the head: it is taught as bringing every siddhi." Isolation from the elements is drawing the mind back from them. As it says in the same place: "From the moving of prāṇa to the navel from the heart, and of the mind from the field of the senses, the fourth prāṇāyāma is called the well-stilled." The meaning is: by moving prāṇa from the heart to the navel, and the mind from its objects to that same place. Separation from the elements is being consciousness, clear and free, uncoloured by them. As it says in the same place: "Piercing in order all those up to unmanā, by the marks described before, and leaving them, O Devī, let him go to the freedom of Svacchanda." What was said earlier, in "The joining of the elements, the separating of the elements, and the bringing together of the universe", comes without effort to one absorbed through the śāmbhava upāya. This, though, is to be achieved by the effort of the āṇava upāya. That is the difference.