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.
समस्तैवोर्ध्वम् आयाता यदि युक्त्या न धार्यते । तत् पुमान् मृत्युम् आयाति तया निर्गतया बलात्
If it rises entirely upward and is not held by proper means, then that person meets death when it forcefully departs in that way.
सर्वथात्मनि चेत् तिष्ठेत् त्यक्त्वोर्ध्वाधोगमागमम् । तज् जन्तोर् जायते व्याधिर् मलमारुतरोधतः
If, in every way, it remains in the self, abandoning movement upward and downward, then disease arises in that being due to obstruction of waste and wind.
सामान्यनाडीवैधुर्यात् सामान्यव्याधिसम्भवः । प्रधाननाडीवैधुर्यात् प्रधानव्याधिसम्भवः
From disorder of the ordinary nāḍīs arises common disease; from disorder of the principal nāḍīs arises principal disease.
किंविनाशाः किमुत्पादाश् शरीरे ऽस्मिन् मुनीश्वर । आधयो व्याधयश् चैव यथावत् कथयाशु मे
O best of sages, what are the causes of destruction and origin in this body? Tell me quickly and properly about afflictions and diseases.
आधयो व्याधयश् चैव द्वयं दुःखस्य कारणम् । तन्निवृत्तिं सुखं विद्यात् तत्क्षयो मोक्ष उच्यते
Afflictions and diseases—these two are the causes of suffering; their cessation is to be known as happiness, and their destruction is called liberation.
मिथः कदाचिज् जायेते कदाचित् समम् एव तु । पर्यायेण कदाचित् ताव् आधिव्याधी शरीरके
Sometimes they arise alternately, sometimes together, and sometimes, in turn, both affliction and disease occur in the body.
देहदुःखं विदुर् व्याधिम् आध्याख्यं वासनामयम् । मौर्ख्यमूले हि ते विद्यात् तत्त्वज्ञानपरिक्षये
They recognize bodily suffering as a disease called 'mental affliction,' which arises from latent tendencies; indeed, know that it is rooted in ignorance and appears when true knowledge is lacking.
अतत्त्वज्ञानवशतस् स्वेन्द्रियाक्रमणं विना । हृदि तानवम् उज्झत्सु रागद्वेषेष्व् अनारतम्
Subject to ignorance of reality, without mastery over their own senses, and with the heart ceaselessly tossed between attachment and aversion, they become weary within.
इदं प्राप्तम् इदं नेति जाड्यान्ध्यघनमोहदाः । आधयस् सम्प्रवर्तन्ते वर्षासु मिहिका इव
Obsessed with thoughts like 'I have obtained this' or 'I have not obtained that,' and enveloped in dullness, blindness, and deep delusion, afflictions arise just as mist appears during the rainy season.
भृशं स्फुरन्तीष्व् इच्छासु मौर्ख्याच् चेतस्य् अनिर्जिते । दुरन्नाभ्यवहारेण दुर्देशाक्रमणेन च
When desires surge intensely and the mind, due to ignorance, remains unconquered, suffering arises from consuming improper food and from entering unsuitable places.