मुह्यतापि मनुष्येण प्रष्टव्याः सुहृदो बुधाः । ते च पृष्टा यथा ब्रूयुस्तत्कर्त्तव्यं यथोचितम्
Even when confused, a person should ask wise friends; and when asked, they should speak as is appropriate, and one should act accordingly.
सर्वोपायेन कर्त्तव्यो निग्रहः कामकोपयोः । श्रेयोऽर्थिना यतस्तौ हि श्रेयोघातार्थमुद्यतौ
By every means, one seeking welfare should restrain desire and anger, for those two are ever intent on destroying welfare.
कामो हि बलवान्राजञ्छरीरस्थो रिपुर्महान् । न तस्य वशगो भूयाज्जनः श्रेयोभिलाषुकः
Desire is indeed powerful, O King, a great enemy residing in the body; one who seeks welfare should not become subject to it.
यः कामो देवदेवेन पुरा तेनैव शूलिना । ललाटवह्निना दग्धः कृतोनंग इति स्थितिः
That very desire, which was formerly burned by the god of gods, the wielder of the trident, with the fire from his forehead, is known as Ananga.
यदा वांछत्यसौ नारीं निहंतुं समनोभवः । पुंसां कायं समाश्रित्य स्वरूपं दर्शयत्यसौ
Whenever he wishes to destroy a woman, the mind-born god, taking the form of men, reveals his own nature.
चिंत्यमानस्य वै पुंसो नार्या रूपं पुनःपुनः । तमदृष्टं समाश्रित्य नरमुन्मादयत्यसौ
When a man repeatedly contemplates the form of a woman, desire, relying on that unseen image, maddens him.
तथैवोन्मादयत्येष योषिदंगं न संशयः । स्मरः संस्मरणान्नाम जातं तस्य ततो नृप
In the same way, he certainly maddens women through their own bodies; there is no doubt. Because he is remembered, O King, he is called Smara.
यादृशस्तादृशो रंगो वस्त्रं वीरसमाश्रयेत् । आत्मतेजः प्रकाशात्सोऽश्रुधारा पेयतां व्रजेत्
As is the play, so is the garment; the hero should rely on his own brilliance. From its manifestation, he may proceed to a stream of tears.
नार्यारूपं समारुह्य धीरं तमपि मोहयेत् । पुरुषं तु समाश्रित्य द्रावयत्येष योषितम्
Ascending the form of a woman, he even deludes the steadfast; but relying on a man, he drives away women.
स एव सहजो राजन्नशरीरी शरीरगः । शरीरकस्यापि विभो कथं पापं विधीयते
He is indeed innate, O King, bodiless yet present in the body; how then, O Lord, is sin assigned to the embodied one?
यं प्राप्यातिपवित्राणि पंचगव्यहवींषि च । अशुचित्वं क्षणं यांति कोऽन्य स्यादशुचिस्ततः
Upon encountering even the most purified offerings, the five products of the cow, they become impure for a moment; who else, then, could be impure?
जिघ्रन्नपि स्वदुर्गंधं पश्यन्नपि मलं स्वकम् । न विरज्यति लोकोऽयं पीडयन्नपि नासिकाम्
Even smelling one's own foul odor, even seeing one's own filth, people do not turn away, even while tormenting their own noses.
हृद्यान्नमन्नपानानि यं प्राप्य सुरभीणि च । अशुचित्वं प्रयांत्याशु कोऽन्यस्यादशुचिस्ततः
The food and drink that are pleasant to the heart, when received, become fragrant; but if they become impure, who else would eat such impurity?
यस्योदरगतं चान्नं स्वं हि रूपं परित्यजेत् । कृमिमिश्रममेध्यत्वं शीघ्रं प्रज्ञायते किल
When food enters the stomach and loses its own form, it quickly becomes mixed with worms and filth, this is indeed observed.
तथापि देहे भूपाल निजरूपं परित्यजेत् । शुनतां याति वै पश्चात्कृमिदुर्गंधिसंकुले
In the same way, O king, the body loses its own form and afterwards becomes empty, filled with worms and foul odors.
जायंते तत्र वै यूकाः कृमयो वा न संशयः । सकृमिः कुरुते स्फोटं कंडूश्च परिदारुणः
There, certainly, lice and worms are born, without doubt; the worm creates eruptions and severe itching.
व्यथामुत्पादयेद्भूयः सर्वांगं परिचालयेत् । नखाग्रैर्घृष्यमाणा सा कंडूः शांता प्रजायते
It produces pain and agitates the whole body; when the itching is scratched with the tips of the nails, relief arises.
तद्वत्सुखं भवत्येव सुरतस्य न संशयः । भुंजत्येवं रसान्मर्त्यः सुभक्षान्पिबते पुनः
In the same way, pleasure is surely produced from sexual union; thus, a mortal enjoys tastes and drinks delicious things again.
तत्रस्थं पचते वह्निरपाने पातयेन्मलम् । सारभूतो रसस्तत्र उद्रिक्तस्तु प्रजायते
There, fire cooks what is present, and the waste is expelled downward; the essence, which is the juice, is generated there in abundance.
निर्मलः शुद्धवीर्यस्तु ब्रह्मस्थानं प्रयाति च । आकृष्टः स समानेन नीतस्तेनापि वायुना
That pure, immaculate essence proceeds to the seat of Brahman; drawn by the equalizing wind, it is carried there.
स्थानं न लभते वीर्यं चंचलत्वेन वर्तते । प्राणिनां हि कपालेषु कृमयः संति पंच वै
The essence does not find a stable place and remains unsteady; indeed, there are five worms in the skulls of living beings.
द्वावेतौ कर्णमूले तु नेत्रस्थाने ततः पुनः । कनिष्ठांगुलिमानेन रक्तपुच्छाश्च भूपते
Two of these are at the root of the ears, and again at the place of the eyes; O king, they are the size of the little finger and have red tails.
नवनीतस्य वर्णेन कृष्णपुच्छा न संशयः । तेषां नामानि भद्रं ते मत्तो निगदतः शृणु
With the color of fresh butter and black tails, without doubt; listen, O blessed one, as I tell you their names.
पिङ्गली शृंगली नाम द्वौ कृमी कर्णमूलयोः । शृंगली जंगली चान्यौ नेत्रयोरंतरस्थितौ
Piṅgalī and Śṛṅgalī are the two worms at the roots of the ears; Śṛṅgalī and Jaṅgalī are the other two, situated within the eyes.
कृमीणां शतपंचाशत्तादृग्भूता न संशयः । ललाटांतः स्थिताः सर्वे राजिकायाः प्रमाणतः
There are fifty such worms, without doubt; all are situated at the end of the forehead, each the size of a mustard seed.
कपालरोगिणः सर्वे कुर्वंति न संशयः । अन्यमेवं प्रवक्ष्यामि प्राजापत्यो महाकृमिः
All those afflicted with skull disease are affected by them, without doubt; now I will tell you of another, the great worm called Prājāpatya.
सतंडुलप्रमाणेन तद्वद्वर्णेन संशयः । केशद्वयं मुखे तस्य विद्यते शृणु भूपते
It is the size and color of a grain of rice, without doubt; it has two hairs in its mouth, listen, O king.
प्राणिनां संक्षयाबुद्धिस्तत्क्षणाद्धि न संशयः । स्वस्थाने संस्थितस्यापि प्राजापत्यस्य वै मुखे
Because of this, the intellect of living beings is destroyed instantly, without doubt; even when the Prājāpatya worm is situated in its own place, in the mouth.
तद्वीर्यं रसरूपेण पतते नात्र संशयः । सुखेन पिबते वीर्यं तेन मत्तः प्रजायते
Its essence, in the form of juice, falls—of this there is no doubt; by that, it drinks the essence with ease and thus is born from me.
तालुस्थानं प्रभेद्यैव चंचलत्वेन वर्त्तते । इडा च पिंगला नाडी सुषुम्ना तत्र संस्थिताः
Breaking through the palate, it remains unsteady; there are the channels iḍā, piṅgalā, and suṣumnā established there.