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.
स्नानमन्त्रौषधोपायवक्तॄण्य् अधिगतानि च । त्वया चिकित्साशास्त्राणि किम् अन्यद् उपदिश्यते
You have already learned about bathing, mantras, medicinal methods, and the teachings of medical science; what else is there to instruct you in?
आधेः कथं भवेद् व्याधिः कथं च स विनश्यति । द्रव्याद् इतरया युक्त्या मन्त्रपुण्यादिपूर्वया
How does disease arise from affliction, and how is it destroyed? By means of substances, or by other methods such as mantras, merit, and so on.
चित्ते विधुरिते देहस् सम्यङ् नानुभवत्य् अयम् । यथा हि रुषितो जन्तुर् अग्रम् एव न पश्यति
When the mind is disturbed, this body does not function properly, just as an angry creature cannot see what is right before it.
अनपेक्ष्य यथाप्राप्तम् अमार्गम् अनुधावति । प्रकृतं मार्गम् उत्सृज्य शरार्तो हरिणो यथा
Without consideration, it pursues whatever comes, following the wrong path and abandoning the proper one, like a wounded deer fleeing in confusion.
सङ्क्षोभात् साम्यम् उत्सृज्य वहन्ति प्राणवायवः । देहे गजघटार्तानि पयांसीव सरित्तटे
Due to agitation, the vital airs abandon their balance and flow through the body like streams of water on a riverbank disturbed by elephants.
असमं वहति प्राणे नाड्यो यान्ति विसंस्थितिम् । असम्यक् संस्थिते भूपे यथा वर्णाश्रमक्रमाः
The channels carry the life-force unevenly, becoming disordered, just as social orders and stages of life are disrupted when the ruler is unstable.
काश्चिन् नाड्यः प्रपूर्णत्वं यान्ति काश्चिच् च रिक्तताम् । प्राणे विधुरिते देशे सर्वर्तौ सरितो यथा
Some channels become overfilled, others empty, when the life-force is disturbed, just as rivers overflow or dry up in all seasons.
कुजीर्णत्वम् अजीर्णत्वम् अतिजीर्णत्वम् एव वा । दोषायैव प्रयात्य् अन्नं प्राणसञ्चारदुष्क्रमैः
Food becomes improperly digested, undigested, or over-digested, leading only to disorder, when the movement of the life-force is impaired.
यथा काष्ठानि नयति प्राप्तं देशं सरिद्रयः । तथान्नानि नयत्य् अन्तः प्राणवातस् स्वम् आश्रयम्
Just as a river current carries logs to whatever place they reach, so the inner vital wind carries food to its own destination.
यान्य् अन्नानि विरोधेन तिष्ठन्त्य् अन्तश् शरीरके । तान्य् एव व्याधितां यान्ति परिणामस्वभावतः
The foods that remain in the body due to incompatibility become the source of disease by their very nature of transformation.
एवम् आधेर् भवेद् व्याधिर् आध्यभावाच् च नश्यति । यथा मन्त्रैश् च नश्यन्ति व्याधयस् तत्क्रमं शृणु
In this way, disease arises from affliction and is destroyed by the removal of affliction; just as diseases are destroyed by mantras, listen now to that process.
यथा विरेकं कुर्वन्ति हरीतक्यस् स्वभावतः । भावनावशतः कार्यं तथा यरलवादयः
Just as haritaki naturally produces purgation, so too, by the force of intention, yarala and others act accordingly.
शुद्धया पुण्यया साधो क्रियया साधुसेवया । मनः प्रयाति वैमल्यं निकषेणेव काञ्चनम्
By pure and virtuous action, by serving the good, the mind attains clarity, just as gold is purified by the touchstone.
आनन्दो वर्धते देहे शुद्धे चेतसि राघव । पूर्णेन्दाव् उदिते व्यभ्रे नैर्मल्यं भुवने यथा
When the body is pure and the mind is clear, O Raghava, joy increases, just as, when the full moon rises in a cloudless sky, there is brightness in the world.
सत्त्वशुद्धौ वहन्त्य् एते क्रमेण प्राणवायवः । जरयन्ति तथान्नानि व्याधिस् तेन विनश्यति
When purity of mind is attained, the vital airs flow properly in sequence; in this way, food is digested and disease is thereby destroyed.
आधिव्याध्योर् इति प्रोक्तौ नाशोत्पत्तिक्रमौ त्वयि । कुण्डलिन्याः कथायोगाद् अधुना प्रकृतं शृणु
Thus, the sequence of the arising and destruction of affliction and disease has been explained to you; now listen to the present topic concerning the story of Kundalini.
पुर्यष्टकापराख्यस्य जीवस्य प्रथमाश्रयम् । विद्धि कुण्डलिनीम् अन्तर् आमोदस्येव मञ्जरीम्
Know Kundalini to be the primary abode within the subtle body, called the 'eightfold city,' just as the blossom is the source of fragrance within.
तां यदा पूरकाभ्यासाद् आपूर्य स्थीयते चिरम् । तदैति मैरवं स्थैर्यं कायस्यापीनता तथा
When, by the practice of inhalation, that Kundalini is filled and remains for a long time, then there arises steadiness like that of Mount Meru, and likewise, the body becomes full and firm.
यदा पूरकपूर्णान्तर् अमुक्तप्राणमारुतम् । नीयते संविदैवोर्ध्वं सोढघर्मक्लमश्रमं
When, with the breath held full after inhalation, the life-force is not released, and is drawn upward by consciousness, enduring heat, fatigue, and exertion—
सर्पी प्रकुपितेवोच्चैर् याति दण्डोपमां गता । नाडीस् सर्वास् समादाय देहे बद्धा लतोपमा
Then, like clarified butter when agitated, it rises forcefully, taking the form of a staff; gathering all the channels, it is bound within the body like a vine.