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.
शक्तिर् वस्तुस्वभावाख्या यथा स्फुरति यात्मनः । सर्गादिना तथैवासौ स्थितिं यातीति निश्चयः
The power called the essential nature of a thing manifests from itself; in the same way, by creation and so forth, it certainly attains its own state.
अवस्तुत्वाद् अविद्याया वस्तुशक्तिर् अपि क्वचित् । भिद्यते दृश्यते ह्य् अङ्ग वसन्ते शारदं फलम्
Because ignorance is not a real entity, the power of the real thing is sometimes seen to be divided, just as, my dear, the autumn fruit appears in spring.
सर्वम् एवंविधं ब्रह्म नानानानातयानया । दृश्यते व्यवहारार्थं केवलं कल्प्यते स्थितिः
All this is Brahman of such a nature; through the notion of diversity, only for the sake of worldly dealings, is this state imagined.
सूक्ष्मच्छिद्रादिगत्यर्थं पूरणार्थं च खस्य वा । अणुतां स्थूलतां वापि कायो ऽयं नीयते कथम्
For the purpose of movement through subtle openings and for filling space, how is this body made to be minute or gross?
काष्ठक्रकचयोश् श्लेषाद् यथा च्छेदः प्रवर्तते । तयोस् सङ्घर्षणाद् अग्निस् स्वभावाज् जायते तथा
Just as cutting occurs when a piece of wood and a saw come into contact, and as fire arises from their friction by its very nature,
मांसाब्जयन्त्रं जठरे स्थितं श्लिष्टमुखं मिथः । ऊर्ध्वाधस्सम्मिलन्मूलं द्युभूम्योर् इव वै तलम्
So too, the fleshy, lotus-like mechanism within the belly, with mouths pressed together, meeting above and below at their roots, is like the surface between heaven and earth.
तस्य कुण्डलिनी लक्ष्मीर् निलीनान्तर् निजास्पदे । पद्मरागसमुद्गस्य कोशे मुक्तावली यथा
Within it, the goddess Kuṇḍalinī lies hidden in her own abode, like a string of pearls within the sheath of a lotus-hued gem.
आवर्तफेनमालेव नित्यं शलशलायते । दण्डाहतेव भुजगी सुसन्नतविवर्तना
She ever moves with a soft, hissing sound, like foaming, swirling water, or like a serpent gracefully turning when struck with a stick.
द्यावापृथिव्योर् मध्यस्था क्रियेव स्पन्दरूपिणी । संविन्मधुविबोधोत्था हृत्पद्मपुटषट्पदी
She is like an activity situated between heaven and earth, taking the form of vibration; she is the bee of consciousness, arisen from the honey of awareness, dwelling in the petals of the heart-lotus.
तत् सर्वं शक्तिपद्मादि बाह्यैर् आभ्यन्तरैस् सदा । हृदि व्याधूयते वातैर् अभ्रवृन्दम् इवाभितः
All this—energy, lotuses, and so forth, both outer and inner—is always stirred in the heart by winds, just as clusters of clouds are scattered all around.