पंचभूतात्मकानां च मुषित्वैव सुनिश्चलः । षड्विंशतिसु तत्वानां मध्ये चैष विराजते
Having abandoned the five-elemental bodies, it becomes perfectly still; among the twenty-six principles, it shines forth in the midst.
शुद्धात्मा केवलो नित्यः प्रकृतेः संगतिं गतः । तद्भावैर्वायुरूपैश्च चलते स्थानतो यदा
The pure self, alone, eternal, having come into contact with nature, moves from its place when affected by those conditions in the form of wind.
आत्मनस्तेजसश्चैव प्रतितेजः प्रजायते । अंतरात्मा शुभं नाम तस्य एव प्रकथ्यते
From the Self and its radiance, another radiance is indeed produced; this is called the inner self, O auspicious one.
पयसश्च यथा भिन्ना भवंत्यंबुकणाः शुभे । आत्मनस्तु तथा तेज अंतरात्मा प्रकथ्यते
Just as, O auspicious one, separate drops arise from water, so too from the Self's radiance, the inner self is said to arise.
स हि पृथ्वी स वै वायुः स चाप्याकाश एव हि । स वै तोयं स दीप्येत एते पंच पुरा कृताः
That indeed is earth, that is air, and that is truly space; that is water, that shines forth—these five were made in the beginning.
आत्मनस्तेजसो भूता मलरूपा महात्मनः । तस्यापि संगतिं प्राप्ता एकत्वं हि प्रयांति ते
The elements, which are forms of impurity, arise from the radiance of the great Self; having attained union with it, they return to oneness.
स्वात्मभावप्रदोषेण नाशयंति वरानने । तत्पिंडमन्यमिच्छंति वारं वारं वरानने
Through the corruption of their own nature, O beautiful-faced one, they bring about destruction, and again and again desire another embodiment.
तेषां क्रीडाविहारोयं सृष्टिसंबंधकारणम् । उदकस्य तरंगस्तु जायते च विलीयते
For them, this play and sport is the cause of the connection with creation; just as a wave of water arises and dissolves.
पुनर्भूतिः पुनर्हानिस्तादृशस्य पुनः पुनः । अपां रूपस्य दृष्टांतं तद्वदेषां न संशयः
Repeated arising and dissolution happens again and again for such forms; this is the example of water—so it is for them, without doubt.
आत्मा न नश्यते देवि तेजो वायुर्न नश्यति । न नश्यतो धराकाशौ न नश्यंत्याप एव च
The Self does not perish, O goddess, nor does radiance or air perish; nor do earth and space perish, nor indeed do waters.
पंचैव आत्मना सार्द्धं प्रभवंति प्रयांति च । आत्मादयो ह्यमी भद्रे नित्यरूपा न संशयः
These five, together with the Self, arise and dissolve; these, beginning with the Self, O blessed one, are of eternal nature, without doubt.
पिंड एव प्रणश्येत तेषां संजात एव च । विषयाणां सुदोषैः स रागद्वेषादिभिर्हतः
Only the body perishes, and is born among them; afflicted by the faults of the senses, struck by passion, hatred, and the like.
प्राणाः प्रयांति वै पिंडात्पंचपंचात्मका द्विज । पिंडांते वसते आत्मा प्रतिरूपस्तु तस्य च
The vital breaths depart from the body, O twice-born one, being of fivefold nature; at the end of the body, the Self abides, and its reflection as well.
अंतरात्मा यथा चाग्नेः स्फुलिंगस्तु प्रकाशते । तथा प्रकाशमायाति दृश्यादृश्यः प्रजायते
Just as a spark appears from fire, so the inner self manifests, becoming both visible and invisible.
शुद्धात्मा च परं ब्रह्म सदा जागर्ति नित्यशः । अंतरात्मा प्रबद्धस्तु प्रकृतेश्च महागुणैः
The pure Self, which is the supreme Brahman, always remains awake eternally; but the inner self is bound by the great qualities of nature.
अन्नाहारेण संपुष्टैरंतरात्मा सुखं व्रजेत् । सुसुखाज्जायते मोहस्तस्मान्मनः प्रमुह्यति
When nourished by food, the inner self attains happiness; from excessive comfort arises delusion, and thus the mind becomes bewildered.
पश्चात्संजायते निद्रा तामसी लयवर्द्धिनी । नाडीमार्गेण यः सूर्यो मेरुमुल्लंघ्य गच्छति
Afterwards, sleep arises, tamasic and increasing dissolution; through the pathway of the nāḍīs, the sun crosses over Meru.
तदा रात्रिः प्रजायेत यावन्नोदयते रविः । विषयांधकारैर्मुक्तस्तु अंतरात्मा प्रकाशते
Then night is produced, until the sun rises; freed from the darkness of the senses, the inner self shines forth.
भावैस्तत्त्वात्मकानां तु पंचतत्त्वैः प्रपोषितैः । पूर्वजन्मस्थितैः पिंडैरंतरात्मा प्रगृह्यते
Through the dispositions composed of the five elements, nourished by the five principles, and by bodies acquired from previous births, the inner self is grasped.
स यास्यति च वै स्थानमुच्चावचं महामते । संसार अंतरात्मा वै दोषैर्बद्धः प्रणीयते
It will go to a higher or lower state, O wise one; the inner self, bound by faults, is led through the cycle of existence.
कायं रक्षति जीवात्मा पश्चात्तिष्ठति मध्यगः । उदानः स्फुरते तीव्रस्तस्माच्छब्दः प्रजायते
The living soul protects the body, remaining behind in the middle; the udāna force stirs intensely, and from this, sound arises.
शुष्का भस्त्रा यथा श्वासं कुरुते वायुपूरिता । तद्वच्छब्दवशाच्छ्वासमुदानः कुरुते बलात्
Just as a dry bellows produces breath when filled with air, so too, by the power of sound, udāna forcibly creates breath.
आत्मनस्तु प्रभावेण उदानो बलवान्भवेत् । एवं कायः प्रमुग्धस्तु मृतकल्पः प्रजायते
Through the influence of the self, udāna becomes strong; thus, the body, being greatly bewildered, becomes like one dead.
ततो निद्रा महामाया तस्यांगेषु प्रयाति सा । हृदि कंठे तथा चास्ये नासिकाग्रे प्रतिष्ठति
Then sleep, the great illusion, enters his limbs; it settles in the heart, throat, mouth, and at the tip of the nose.
बाहू संकुच्य संतिष्ठेद्धृद्गतो नाभिमंडले । आत्मनस्तु प्रभावाच्च उदानो नाम मारुतः
With arms contracted, it remains, having entered the heart's region at the navel; and by the power of the self, the wind called udāna arises.
प्रजायते महातीव्रा बलरोधं करोति सः । यथा रज्ज्वा प्रबद्धस्तु दारु कीलधरः स्थितः
It arises with great intensity and causes a restraint of strength; just as wood bound with a rope and held by a peg remains fixed.
तथा चात्मासु संलग्नः प्राणवायुर्न संशयः । अंतरात्मप्रसक्तस्तु प्राणवायुः शुभानने
So too, the vital wind is joined to the self, without doubt; the vital wind, attached to the inner self, O auspicious one.
बुद्धिवद्रोहितो भद्रे अंतरात्मा प्रधावति । पूर्वजन्मार्जितान्वासान्स्मृत्वा तत्र प्रधावति
When the intellect is disturbed, O gentle one, the inner self rushes forth, recalling impressions acquired in previous births, it rushes there.
तत्र संस्थो महाप्राज्ञः स्वेच्छया रमते पुनः । एवं नानाविधान्स्वप्नानंतरात्मा प्रपश्यति
There, the great wise one, established, delights again at will; thus, the inner self perceives various kinds of dreams.
उत्तमांश्च विरुद्धांश्च कर्मयुक्तान्प्रपश्यति । गिरींस्तथा सुदुर्गांश्च उच्चावचान्प्रपश्यति
He perceives excellent and adverse actions, those joined with karma; he perceives mountains, difficult places, and high and low regions.