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.
स्वयं नानात्वम् आयान्ति चिरं जाड्यात् स्फुरन्ति च । सुविविक्ताश् शमं यान्ति तरङ्गा इव तोयधेः
They themselves assume various forms, for a long time remaining inert, then suddenly become active; clearly distinguished, they settle into tranquility, like waves in the ocean.
यतो यान्ति समुत्सेधं यतो यान्ति शमं स्वयम् । एते जाड्यविवेकाभ्यां तरङ्गा इव तोयधेः
Wherever they rise up, wherever they subside on their own, these waves, through inertia and discernment, are like those of the ocean.
ये विवेकवशतो लयं गता राम पञ्चकविलासराशयः । ते न भूय इह यान्ति संस्थितिं प्रभ्रमन्ति जगतीतरे मुहुः
Those who, through discernment, have dissolved—the fivefold play of tendencies, O Rama—do not again establish themselves here, but the rest continually wander throughout the world.
एतत् पञ्चकबीजं यत् कुण्डलिन्यां तद् अन्तरे । प्राणमारुतरूपेण तस्यां स्फुरति सर्वदा
This fivefold seed, which is within the Kundalini, always manifests there in the form of the vital breath and wind.
सान्तः कुण्डलिनी स्पन्दस्पर्शसंवित्कलामला । कलोक्ता कलनेनाशु कथिता चेतनेन चित्
The inner Kundalini, pure in the form of vibration, touch, awareness, and art, is called 'art' by the process of art, and is swiftly described as consciousness by the conscious mind.
जीवनाज् जीवतां याता मननाच् च मनस् स्थिता । सङ्कल्पात् सैव सङ्कल्पो बोधाद् बुद्धिर् इति स्मृता
From living, it becomes the life of living beings; from thinking, it abides as mind; from intention, it itself becomes intention; from knowledge, it is remembered as intellect.
अहङ्कारकलां याता सैषा पुर्यष्टकाभिधा । स्थिता कुण्डलिनी देहे जीवशक्तिर् अनुत्तमा
Having become the faculty of ego, this is called the 'eightfold subtle body'; the Kundalini remains in the body as the supreme vital power.
अपानताम् उपागत्य सततं प्रवहत्य् अधः । समाननाम्नी मध्यस्था उदानाख्योपरिस्थिता
Having assumed the form of apana, it constantly flows downward; as samana, it is situated in the middle; as udana, it is established above.
अधस् त्व् अपानरूपैव मध्ये सोम्यैव सर्वदा । पृष्ठाद् उदानरूपैव पुंसस् स्वस्थस्य तिष्ठति
Below, it always abides in the form of apāna; in the middle, ever as soma; and at the back, it remains as udāna in a person who is healthy.
सर्वयत्नम् अधो याता यदि यत्नान् न धार्यते । तत् पुमान् मृतिम् आयाति तया निर्गतया बलात्
If, by every effort, it moves downward and is not restrained by effort, then that person meets death when it forcefully departs in that way.