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.
तदा समस्तम् एवेमं खं प्लावयति देहकम् । नीरन्ध्रा पवनापूर्णा भस्त्रेवाम्बुगतं नरम्
At that time, this entire space floods the body; filled with wind and without any obstruction, it is like a bellows filled with water.
इत्यभ्यासविलासेन योगेन व्योमगामिताम् । योगिनः प्राप्नुवन्त्य् उच्चैर् दीनास् ते सुदशाम् इव
In this way, through the practice and play of yoga, yogis attain the state of moving in the sky; those who are weak reach it as if in a dream.
ब्रह्मनाडिप्रवाहेण शक्तिः कुण्डलिनी यदा । बहिर् ऊर्ध्वप्रवाहेण द्वादशाङ्गुलमूर्धनि
When the power of Kuṇḍalinī, by the flow of the central channel, moves outward and upward, it reaches the space twelve finger-breadths above the head.
रेचकेन प्रयोगेण नाड्यन्तरनिरोधिना । मुहूर्तं स्थितिम् आप्नोति तदा व्योमगदर्शनम्
By the practice of exhalation, which restrains the inner channels, one attains a state of stillness for a moment; then, the vision of the sky is obtained.
दर्शनं कीदृशं ब्रह्मन् नयनांशुगणं विना । अन्येषाम् इन्द्रियाणां च तत्त्वम् एवं कथं भवेत्
What kind of vision is this, O Brahman, without the rays of the eyes? And how can the reality of the other senses be thus?
न केचन महाबाहो भूचरेण नभश्चराः । अदिव्यैर् आश्रिताज्ञानैर् दृश्यन्ते पुरुषेन्द्रियैः
O mighty-armed one, those who move in the sky are never seen by the senses of men who dwell on earth, whose knowledge is not divine.
विज्ञानादूरसंस्थेन बुद्धिनेत्रेण राघव । दृश्यन्ते व्योमगास् सिद्धास् स्वप्नवत् स्वार्थदा अपि
O Raghava, with the eye of intellect established in knowledge, the perfected beings who move in the sky are seen, just as in a dream, even though they grant their own desired ends.
स्वप्नावलोकनं यद्वत् तद्वत् सिद्धावलोकनम् । केवलो ऽयं विशेषो यत् सिद्धप्राप्तौ स्थिरार्थता
Just as one sees dreams, so too is the perception of the perfected beings; the only distinction is that, in the attainment of the perfected, there is steadfastness in the desired result.
मुखाद् बहिर् द्वादशान्ते रेचकाभ्यासयुक्तितः । प्राणे चिरं स्थितिं नीते प्रविशन्त्य् अपरां पुरीम्
By the practice of exhalation, when the breath is led outward from the mouth to the dvādaśānta and remains there for a long time, one enters another city.
वद स्वभावस्य कथं ब्रह्मन् न चलति स्थितिः । वक्तारस् सानुकम्पा हि दुष्प्रश्ने ऽपि न खेदिनः
Tell me, O Brahman, how does the state of one's own nature not waver? For those who are compassionate speakers are not wearied even by difficult questions.