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.
दुष्कालव्यवहारेण दुष्क्रियास्फुरणेन च । दुर्जनासङ्गदोषेण दुर्भावोद्भवनेन च
It also arises from acting at improper times, from engaging in wrongful deeds, from the fault of associating with wicked people, and from the emergence of unfavorable circumstances.
क्षीणत्वाद् वा प्रपूर्णत्वान् नाडिष्व् असुखसंसृतौ । प्राणे विधुरतां याते कुपथेव नवाध्वगे
Whether due to depletion or excess, when the channels are disturbed and the vital energy becomes unsettled, suffering arises in the body, just as a traveler faces difficulty on a newly made, rough road.
दौस्स्थित्यकारणं दोषाद् व्याधिर् देहे प्रवर्तते । नद्यां प्रावृण्निदाघाभ्याम् इवाकारविपर्ययः
Because of some fault that causes instability, disease arises in the body, just as the appearance of a river changes with the onset of the rainy season or the heat of summer.
प्राक्तनी वैहिकी वापि शुभा वाप्य् अशुभा मतिः । यैवाधिका सैव तथा तस्मिन् योजयति क्रमे
Whether one's disposition is inherited, acquired in this life, virtuous or unvirtuous, whatever is predominant, that alone directs one accordingly in each situation.
आधयो व्याधयश् चैवं जायन्ते भूतपञ्चके । कथं शृणु विनश्यन्ति राघवाणां कुलोद्वह
Afflictions and diseases arise in the body composed of the five elements; now listen, O best of the Raghus, how they are destroyed.
द्विविधो ह्य् आधिर् अस्तीह सामान्यस् सार एव च । व्यवहारस् तु सामान्यस् सारो जन्ममयस् स्मृतः
There are indeed two kinds of affliction here: the ordinary and the essential; the ordinary is practical, while the essential is said to be born of ignorance.
प्राप्तेनाभिमतेनैव नश्यन्ति व्यावहारिकाः । आधिक्षयेणाधिभवाः क्षीयन्ते व्याधयो ऽप्य् अलम्
Ordinary afflictions are removed by obtaining what is desired; afflictions arising from ignorance are destroyed by the destruction of ignorance, and diseases too are thus ended.
आत्मज्ञानं विना सारो नाधिर् नश्यति राघव । भूयो रज्ज्ववबोधेन रज्जुसर्पो हि नश्यति
Without self-knowledge, the essential affliction does not perish, O Raghava; just as the snake seen in a rope disappears only upon recognizing the rope.
आधिव्याधिविलासानां राम साराधिसङ्क्षयः । सर्वेषां मूलहा प्रावृण्नदीव तटवीरुधाम्
O Rama, the destruction of the essential affliction is the root removal of all the play of afflictions and diseases, as the autumnal flood uproots all the plants on the riverbank.
अनाधिजा व्याधयस् तु द्रव्यमन्त्रशुभक्रमैः । चिकित्सकादिशास्त्रोक्तैर् नश्यन्त्य् अभ्रैर् इवातपाः
But diseases not arising from affliction are destroyed by means of substances, mantras, and auspicious methods, as clouds are dispelled by sunlight, according to the teachings of physicians and scriptures.