ऐश्वर्याष्टदलं श्वेतं परं वैराग्यकर्णिकम् छिद्राणि च दिशो यस्य प्राणाद्याश् च प्रतिष्ठिताः
It has eight white petals of sovereignty, the supreme pericarp of detachment; its openings are the directions, in which the vital airs and others are established.
प्राणाद्यैश्चैव संयुक्तः पश्यते बहुधा क्रमात् दशप्राणवहा नाड्यः प्रत्येकं मुनिपुङ्गवाः
United with the vital airs and others, one perceives in many ways, successively, the ten channels carrying the vital airs, each individually, O best of sages.
द्विसप्ततिसहस्राणि नाड्यः सम्परिकीर्तिताः नेत्रस्थं जाग्रतं विद्यात् कण्ठे स्वप्नं समादिशेत्
Seventy-two thousand channels are described; know that wakefulness is situated in the eyes, and dream is said to be in the throat.
सुषुप्तं हृदयस्थं तु तुरीयं मूर्धनि स्थितम् जाग्रे ब्रह्मा च विष्णुश् च स्वप्ने चैव यथाक्रमात्
Deep sleep is indeed in the heart, and the fourth state is established in the head; in waking, Brahmā and Viṣṇu are present, and likewise in dream, in due order.
ईश्वरस्तु सुषुप्ते तु तुरीये च महेश्वरः वदन्त्य् एवम् अथान्ये ऽपि समस्तकरणैः पुमान्
But Īśvara is in deep sleep, and Maheśvara in the fourth state; thus do others also declare, with all the faculties, the person.
वर्तमानस्तदा तस्य जाग्रदित्यभिधीयते मनोबुद्धिर् अहङ्कारं चित्तं चेति चतुष्टयम्
When one abides in these, that is called wakefulness; mind, intellect, ego, and consciousness—these four.
यदा व्यवस्थितस्त्वेतैः स्वप्न इत्यभिधीयते करणानि विलीनानि यदा स्वात्मनि सुव्रताः
When one is established in these, it is called dream; when the faculties are dissolved into the self, O virtuous ones,
सुषुप्तः करणैर्भिन्नस् तुरीयः परिकीर्त्यते परस्तुरीयातीतो ऽसौ शिवः परमकारणम्
That is deep sleep, distinct from the faculties; the fourth is so designated. Beyond the fourth, transcending it, is Śiva, the supreme cause.
जाग्रत्स्वप्नसुषुप्तिश् च तुरीयं चाधिभौतिकम् आध्यात्मिकं च विप्रेन्द्राश् चाधिदैविकमुच्यते
Waking, dream, deep sleep, and the fourth—these are called adhibhautika, and also, O best of Brahmins, they are said to be ādhyātmika and adhidaivika.
तत्सर्वमहम् एवेति वेदितव्यं विजानता बुद्धीन्द्रियाणि विप्रेन्द्रास् तथा कर्मेन्द्रियाणि च
All this, 'I am indeed that,' should be understood by one who knows; the senses of knowledge, O best of Brahmins, and likewise the organs of action.
मनोबुद्धिर् अहङ्कारश् चित्तं चेति चतुष्टयम् अध्यात्मं पृथगेवेदं चतुर्दशविधं स्मृतम्
Mind, intellect, ego, and consciousness—these four are called adhyātma separately; this is remembered as fourteenfold.
द्रष्टव्यं चैव श्रोतव्यं घ्रातव्यं च यथाक्रमम् रसितव्यं मुनिश्रेष्ठाः स्पर्शितव्यं तथैव च
To be seen, to be heard, to be smelled in due order, to be tasted, O best of sages, and likewise to be touched.
मन्तव्यं चैव बोद्धव्यम् अहंकर्तव्यमेव च तथा चेतयितव्यं च वक्तव्यं मुनिपुङ्गवाः
To be thought, to be understood, to be made into 'I,' and likewise to be considered, to be spoken, O foremost of sages.
आदातव्यं च गन्तव्यं विसर्गायितमेव च आनन्दितव्यमित्येते ह्य् अधिभूतमनुक्रमात्
To be taken, to be gone to, to be released, and to be enjoyed—these, in order, are the adhibhautika.
आदित्यो ऽपि दिशश्चैव पृथिवी वरुणस् तथा वायुश्चन्द्रस् तथा ब्रह्मा रुद्रः क्षेत्रज्ञ एव च
The sun also, and the directions, the earth, likewise Varuṇa, the wind, the moon, Brahmā, Rudra, and also the knower of the field.
अग्निरिन्द्रस् तथा विष्णुर् मित्रो देवः प्रजापतिः आधिदैविकमेवं हि चतुर्दशविधं क्रमात्
Agni, Indra, likewise Viṣṇu, Mitra the god, Prajāpati—thus, in order, the adhidaivika is said to be fourteenfold.
राज्ञी सुदर्शना चैव जिता सौम्या यथाक्रमम् मोघा रुद्रामृता सत्या मध्यमा च द्विजोत्तमाः
The queens Sudarśanā, Jitā, and Saumyā, in due order, Moghā, Rudrāmṛtā, Satyā, and Madhyamā, O best of twice-born.
नाडी राशिशुका चैव असुरा चैव कृत्तिका भास्वती नाडयश्चैताश् चतुर्दशनिबन्धनाः
The channels, Rāśi, Śukā, and likewise Asurā and Kṛttikā, Bhāsvatī—these channels are bound in fourteen ways.
वायवो नाडिमध्यस्था वाहकाश् च चतुर्दश प्राणो व्यानस्त्वपानश् च उदानश् च समानकः
The winds situated in the middle of the channels, and the carriers, are fourteen: prāṇa, vyāna, apāna, udāna, and samāna.
वैरम्भश् च तथा मुख्यो ह्य् अन्तर्यामः प्रभञ्जनः कूर्मकश् च तथा श्येनः श्वेतः कृष्णस् तथानिलः
Vairambha, likewise Mukhya, Antaryāma, Prabhañjana, Kūrmaka, likewise Śyena, Śveta, Kṛṣṇa, and Anila.
नाग इत्येव कथिता वायवश् च चतुर्दश यश्चक्षुःष्वथ द्रष्टव्ये तथादित्ये च सुव्रताः
The so-called nāgas and the fourteen winds, as well as the sense of sight and what is to be seen, and likewise the sun, O virtuous ones—
नाड्यां प्राणे च विज्ञाने त्व् आनन्दे च यथाक्रमम् हृद्याकाशे य एतस्मिन् सर्वस्मिन्नन्तरे परः
In the nāḍī, in the breath, in knowledge, and in bliss, in due order, in the space within the heart—within all these, the Supreme abides.
आत्मा एकश् च चरति तमुपासीत मां प्रभुम् अजरं तमनन्तं च अशोकममृतं ध्रुवम्
The Self, though one, moves within them; meditate upon Me, the Lord—ageless, infinite, free from sorrow, immortal, and unchanging.
चतुर्दशविधेष्वेव संचरत्येक एव सः लीयन्ते तानि तत्रैव यदन्यं नास्ति वै द्विजाः
He alone moves among these fourteen forms; they dissolve there itself, for there is truly nothing else, O twice-born ones.
एक एव हि सर्वज्ञः सर्वेशस्त्वेक एव सः एष सर्वाधिपो देवस् त्व् अन्तर्यामी महाद्युतिः
He alone is all-knowing, the Lord of all; He alone is the ruler of all, the god who dwells within, of great splendor.
उपास्यमानः सर्वस्य सर्वसौख्यः सनातनः उपास्यति न चैवेह सर्वसौख्यं द्विजोत्तमाः
Being worshipped by all, He is the eternal source of all happiness; yet, O best of twice-born, not everyone here attains all happiness by worshipping Him.
उपास्यमानो वेदैश् च शास्त्रैर्नानाविधैरपि न वैष वेदशास्त्राणि सर्वज्ञो यास्यति प्रभुः
Even when worshipped through the Vedas and the various scriptures, this all-knowing Lord does not go to the Vedas and scriptures.
अस्यैवान्नमिदं सर्वं न सो ऽन्नं भवति स्वयम् स्वात्मना रक्षितं चाद्याद् अन्नभूतं न कुत्रचित्
All this is His food, yet He Himself is not food; what is protected by the Self may be eaten, but He never becomes food anywhere.
सर्वत्र प्राणिनामन्नं प्राणिनां ग्रन्थिरस्म्यहम् प्रशास्ता नयनश्चैव पञ्चात्मा स विभागशः
Everywhere I am the food of living beings, I am the bond of creatures, the ruler and the guide, the fivefold Self in its divisions.
अन्नमयो ऽसौ भूतात्मा चाद्यते ह्यन्नमुच्यते प्राणमयश्चेन्द्रियात्मा संकल्पात्मा मनोमयः
This embodied self is made of food, and is called the eater of food; the self made of breath, the self of the senses, the self of intention, and the self made of mind.