यदा तु उपायान्तरम् असौ स्वसंस्कारार्थं विकल्पो ऽपेक्षते तदा बुद्धिप्राणदेहघटादिकान् परिमितरूपान् उपायत्वेन गृह्णन् अणुत्वं प्राप्त आणवं ज्ञानम् आविर्भावयति तत्र बुद्धिः ध्यानात्मिका प्राणः स्थूलः सूक्ष्मश् च आद्य उच्चारणात्मा उच्चारणं च नाम पञ्च प्राणाद्या वृत्तयः सूक्ष्मस् तु वर्णशब्दवाच्यो वक्ष्यते देहः सन्निवेशविशेषात्मा करणशब्दवाच्यः घटादयो बाह्याः कुम्भस्थण्डिललिङ्गपूजाद्युपायतया कीर्तयिष्यमाणाः
Transliteration (IAST)
yadā tu upāyāntaram asau svasaṃskārārthaṃ vikalpo 'pekṣate tadā buddhiprāṇadehaghaṭādikān parimitarūpān upāyatvena gṛhṇan aṇutvaṃ prāpta āṇavaṃ jñānam āvirbhāvayati tatra buddhiḥ dhyānātmikā prāṇaḥ sthūlaḥ sūkṣmaś ca ādya uccāraṇātmā uccāraṇaṃ ca nāma pañca prāṇādyā vṛttayaḥ sūkṣmas tu varṇaśabdavācyo vakṣyate dehaḥ sanniveśaviśeṣātmā karaṇaśabdavācyaḥ ghaṭādayo bāhyāḥ kumbhasthaṇḍilaliṅgapūjādyupāyatayā kīrtayiṣyamāṇāḥ
But when this conceptual construct requires another means for its own refinement, then, taking up the intellect, breath, body, pot, and the like — things of limited form — as its means, and having thereby attained the condition of a limited individual (aṇu), it brings to manifestation the Āṇava knowledge. Therein the intellect has meditation as its essence; the breath is both gross and subtle — the first being of the nature of [vital] utterance (uccāra), and "utterance" means the five vital functions beginning with prāṇa, while the subtle [breath] is what is denoted by the term "phoneme" (varṇa), to be explained later; the body, having a particular configuration, is denoted by the term "instrument" (karaṇa); and the external [supports] — pot and the rest — will be described as means such as worship of the jar, altar-ground, liṅga, and so on.