मनोभ्रूमध्यरन्ध्राधोविशदब्वृत्तिचञ्चला । अनारतं रसस्यन्दैः प्लवमानैव तिष्ठति
Below the central channel between the eyebrows, the mind, restless and ever-moving, remains afloat, ceaselessly bathed in streams of essence.
अस्या अभ्यन्तरे तस्मिन् कदलीकोशकोमले । या वातशक्तिस् स्फुरति वेणाव् इव लसद्गतिः
Within it, in that tender sheath like the core of a plantain, the power of air vibrates, moving with a shining motion as in a hollow reed.
सोक्ता कुण्डलिनी नाम्ना कुण्डलाकारवाहिनी । प्राणिनः परमा शक्तिस् सर्वशक्तिजवप्रदा
This is called by the name Kuṇḍalinī, flowing in a coiled form; she is the supreme power of living beings, the source of all the speed of energies.
अनिशं निश्श्वसद्रूपा कुपितेव भुजङ्गमी । संस्थितोर्ध्वीकृतमुखी स्पन्दानां हेतुतां गता
Constantly exhaling, in the form of breath, she appears like an enraged serpent, stationed with her mouth turned upward, having become the cause of all vibrations.
यदा प्राणानिलो याति हृदि कुण्डलिनीपदम् । तदा संविद् उदेत्य् अन्तर् भूततन्मात्रबीजभूः
When the vital wind enters the seat of Kuṇḍalinī in the heart, then consciousness arises within, the source-seed of the subtle elements.
यदा कुण्डलिनी देहे स्फुरत्य् अब्ज इवालिनी । तदा संविद् उदेत्य् अन्तर् मृदुस्पर्शवशोदया
When Kuṇḍalinī stirs in the body, like a line of bees in a lotus, then consciousness arises within, awakened by a gentle touch.
स्पर्शेन मृदुना नाड्या लिङ्गकामातपत्रयोः । यथा संविद् उदेत्य् उच्चैस् तथा कुण्डलिनी जवात्
By the gentle touch of the channel upon the linga and the desire-leaf, just as consciousness arises intensely, so too does Kuṇḍalinī swiftly.
तस्यां समस्तास् सम्बद्धा नाड्यो हृदयकोशगाः । उत्पद्यन्ते विलीयन्ते महार्णव इवापगाः
In her are bound all the channels that go to the heart-lotus; they arise and dissolve, like rivers in the great ocean.
नित्यं वातात्मकतया स्पन्दोन्मुखतया तया । सा सर्वसंविदां बीजम् एकम् आद्यम् उदाहृतम्
Constantly, by its nature as air and its tendency toward vibration, it is spoken of as the one primordial seed of all consciousness.
दिक्कालाद्यनवच्छिन्ना चित्संवित् सर्वगास्ति हि । तस्याः कुण्डलिनीकोशात् केनार्थेनोदयस् स्फुटः
Consciousness, which is not limited by directions, time, or anything else, is indeed all-pervading; from its sheath as kundalini, what clear purpose or manifestation arises?
सर्वदा सर्वतस् सत्यं चित्संविद् विद्यते ऽनघ । किं त्व् अस्या भूततन्मात्रवशाद् अभ्युदयः क्वचित्
O sinless one, consciousness truly exists everywhere and at all times; yet, its emergence in certain places is due to the influence of the elemental essences.
सर्वत्र विद्यमाना चिद् देहेषु तरलायते । सर्वगो ऽप्य् आतपस् साररत्नेष्व् अतिविजृम्भते
Although present everywhere, consciousness appears restless in bodies; though all-pervading, it expands greatly in the core gems of radiance.
क्वचिन् नष्टं क्वचित् सुप्तं क्वचिद् उच्छूनतां गतम् । वस्तु वस्तुनि यद् दृष्टं तत् स्वभावविजृम्भितम्
In some places it is lost, in others asleep, elsewhere it reaches fullness; whatever is seen in any object is its own natural manifestation.
एतद् भूयः क्रमेणाहं शृणु वक्ष्यामि ते ऽनघ । देहेष्व् एव यथोदेति भृशं संविन्मयः क्रमः
I will explain this further to you, O sinless one; listen as I describe, step by step, how the sequence of consciousness arises intensely within bodies.
चेतनाचेतनं भूतजातं व्योम तथाखिलम् । सर्वं चिन्मात्रसन्मात्रं शून्यमात्रं यथा नभः
All the aggregate of sentient and insentient beings, as well as space itself, is nothing but pure consciousness and pure existence, just as the sky is mere emptiness.
तद् धि चिन्मात्रसन्मात्रम् अविकाराद्य् अनामयम् । क्वचित् स्थितं संविदैव कृततन्मात्रपञ्चकम्
That is pure consciousness and pure existence, unchanging and free from affliction; in some places, only consciousness itself remains, having produced the five subtle elements.
तत् पञ्चकं गतं द्वित्वं लिक्षाद्यन्तं स्वसंविदा । अन्तर्भूतविकारादि दीपाद् दीपशतं यथा
That fivefold aggregate, having become dual, from the beginning of the atom to its end, is encompassed by one's own awareness, along with all its modifications, just as from one lamp, a hundred lamps may be lit.
स्वसत्तामात्रकेणैव सङ्कल्पलवरूपिणा । पञ्चकानि व्रजन्तीह देवत्वं तानि कानिचित्
By the mere presence of one's own being, taking the form of a subtle intention, some of these fivefold groups here attain the state of divinity.
कानिचित् तिर्यगादित्वं हेमादित्वं च कानिचित् । कानिचिद् दृषदादित्वं द्रव्यादित्वं च कानिचित्
Some attain the state of animals and the like, some become gold and such, some become stone and so forth, and some become other substances.
एवं हि पञ्चकं स्पन्दमात्रं जगद् इति स्थितम् । चित्संविद् अत्र सर्वत्र विद्यते रघुनन्दन
Thus, this fivefold aggregate, being mere vibration, is established as the world; and consciousness-awareness is present everywhere in this, O delight of the Raghu lineage.
केवलं पञ्चकवशाद् देहादौ चेतनाभिधा । जडस्पन्दाभिधा वारि स्थावरादौ जडाभिधा
Only due to the influence of the fivefold aggregate is it called 'consciousness' in bodies and the like, 'inert vibration' in water and the like, and 'inertness' in immovable things.
यथाब्धिष्व् अम्ब्व् इतो वीचिर् इतस् तलम् इति स्थितम् । पञ्चकेषु तथेतश् चिल् लोलरूपा जडा त्व् इतः
Just as in the ocean, water is here, a wave is there, and the bottom is elsewhere, so too in the fivefold aggregate, consciousness appears as restless here, and as inert there.
इतस् सोम्य इतो लोलः किम् अब्धिर् इति नो यथा । विकल्पार्हस् तथैवैतत् पञ्चकं हि जडाजडम्
Just as one may wonder, 'Is this the moon, is this a wave, or is this the ocean?'—so too, this fivefold aggregate is fit for such distinctions, being both inert and sentient.
देहादिपञ्चकं जीवत्स्पन्दि शैलादिकं जडम् । स्थावराद्य् अनिलस्पन्दि स्वभाववशतो ऽनघ
The fivefold aggregate in bodies and the like is living and vibrant; in mountains and such, it is inert. In immovable things and so forth, it vibrates by the force of its own nature, O sinless one.
न च पर्यनुयोक्तव्यास् स्वभावा रघुनन्दन । शीतोष्णं किं हिमाग्न्यादि वक्तेति परिहस्यते
And, O delight of the Raghu lineage, natures are not to be questioned; it is like asking cold or heat, or snow and fire, to explain themselves—such questioning is futile.
गृहीतवासनांशानां पुष्टभावविकारिणाम् । स्थितयः पञ्चकानां हि योग्याः पर्यनुयोजने
But for those who have taken on tendencies and are subject to the changes of strengthened states, the five conditions are indeed suitable for inquiry.
वासनांशविपर्यस्ता इतो नेतुम् इतश् च ताः । पुंसा प्राज्ञेन शक्यन्ते सुखं पर्यनुयोजिना
A wise person, skilled in investigation, can easily direct those whose tendencies are mixed, leading them this way or that.
अशुभे वा शुभे वापि तेन पर्यनुयोज्यते । प्रबुद्धवासनं नान्यत् पञ्चकं सुप्तवासनम्
By such investigation, whether in what is unwholesome or wholesome, only that which has awakened tendencies is engaged; the other five, with dormant tendencies, are not.
यत्र पर्यनुयोगस्य फलं समनुभूयते । तत्र तं सम्प्रयुञ्जीत नाकाशं मुष्टिभिः क्षिपेत्
Wherever the fruit of inquiry is experienced, there one should apply it; one should not throw one's effort into empty space.
तृणाग्रनिष्ठा मेर्वाद्याः पञ्चकानां हि राशयः । विरिञ्चनिष्ठाः कीटाद्या एते स्थावरजङ्गमाः
The groups of the five—such as those ending in blades of grass or in Meru—are the abodes of the five; creatures like insects and so on, both immobile and mobile, have their basis in Brahma.