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.
प्रसुप्तवासनाः केचिद् यथा स्थावरजातयः । प्रबुद्धवासनाः केचिद् यथा नरसुरादयः
Some, like the immobile species, have dormant tendencies; others, like humans and gods, have awakened tendencies.
स्ववासनाबिलाः केचिद् यथा वै तिर्यगादयः । प्रक्षीणवासनाः केचिद् यथैते मोक्षभागिनः
Some, like animals and the like, are confined within their own tendencies; others, whose tendencies are exhausted, are those who attain liberation.
यथास्वास्व् एव संवित्सु मनोबुद्ध्यादिभिः कृताः । हस्तपादादिसंयुक्तैः सञ्ज्ञाः पञ्चकराशिभिः
Just as, in each being, consciousness itself, through mind, intellect, and the rest, assumes designations—together with hands, feet, and other limbs—by means of the fivefold aggregates,
तिर्यगादिभिर् अप्य् अन्यैर् अन्यास् सञ्ज्ञाः प्रकल्पिताः । स्थावरादिभिर् अप्य् अन्यैर् अन्यथा संविदः कृताः
So too, among other beings such as animals, different designations are imagined; and among others like plants and immobile entities, consciousness takes on other forms in other ways.
इति साधो स्फुरन्तीमे चित्राः पञ्चकराशयः । रूपैर् आद्यन्तमध्येषु चलाचलजडाजडैः
Thus, O noble one, these fivefold aggregates, vibrant and varied, appear—changing and unchanging, sentient and insentient—in forms at the beginning, middle, and end.
एषाम् एको हि सङ्कल्पपरमाणुर् महामते । बीजम् आकाशवृक्षाणां सर्गाणां तेष्व् इमानि तु
Among these, O wise one, a single atom of intention is the seed of the trees of space; and within them, these creations arise.
इन्द्रियाण्य् अङ्ग पुष्पाणि विषयामोदवन्ति हि । इच्छाभ्रमर्यो राजन्त्यो मञ्जर्यश् चञ्चलाः क्रियाः
The senses are the flowers of the limbs, fragrant with the enjoyment of objects; desires are the shining creepers, and actions are the restless tendrils.
लोकान्तराणि गुच्छानि गुल्मा मलयमेरवः । पल्लवानीह जलदा लतालीला दिशो दश
Other worlds are the clusters, thickets are the Malaya and Meru mountains, clouds here are the leaves, and the ten directions are the playful vines.
वर्तमानानि भूतानि भविष्यन्ति च यानि तु । जगन्ति तान्य् असङ्ख्यानि फलानि रघुनन्दन
All beings existing now or yet to be, and the countless worlds, O Raghunandana, are the fruits.
एवंबीजास् त एते हि राम पञ्चकपादपाः । स्वयं स्वभावाज् जायन्ते स्वयं नश्यन्ति कालतः
Such are these fivefold trees, O Rama, born from such seeds; they arise naturally and perish in time by themselves.