80. Chapter 80

श्रीवसिष्ठ उवाच । एवमात्मनि विश्रान्तां वदन्तीं तां वराननाम् । अबुद्ध्वा तद्गिरामर्थं विहस्योवाच भूपतिः ॥ १ ॥

śrīvasiṣṭha uvāca | evamātmani viśrāntāṃ vadantīṃ tāṃ varānanām | abuddhvā tadgirāmarthaṃ vihasyovāca bhūpatiḥ || 1 ||

Vasishtha related:—Hearing these words of the beauteous lady, her husband had not the wit to dive into the meaning of what she said, or to understand what she meant by her reliance in the soul, but jestingly told to her.

शिखिध्वज उवाच । असंबद्धप्रलापासि बालासि वरवर्णिनि । रमसे राजलीलाभी रमस्वावनिपात्मजे ॥ २ ॥

śikhidhvaja uvāca | asaṃbaddhapralāpāsi bālāsi varavarṇini | ramase rājalīlābhī ramasvāvanipātmaje || 2 ||

Sikhidvaja said:—How incongruous is thy speech, and how unbecoming it is to thy age, that being but a girl you speak of great things, go on indulging your regal pleasures and sports as you do in your royal state.

किंचित्त्यक्त्वा नकिंचिद्यो गतो प्रत्यक्षसंस्थितम् । त्यक्तप्रत्यक्षसद्रूपः स कथं किल शोभते ॥ ३ ॥

kiṃcittyaktvā nakiṃcidyo gato pratyakṣasaṃsthitam | tyaktapratyakṣasadrūpaḥ sa kathaṃ kila śobhate || 3 ||

Leaving all things you live in the meditation of a nothing (i.e. leaving all formal worship, you adore a formless Deity); and if you have all what is real to sense, how is it possible for you to be so graceful with an unreal nothing?

भोगैरभुक्तैस्तुष्टोऽहमिति भोगान्जहाति यः । रुषेवासनशय्यादीन्स कथं किल शोभते ॥ ४ ॥

bhogairabhuktaistuṣṭo'hamiti bhogānjahāti yaḥ | ruṣevāsanaśayyādīnsa kathaṃ kila śobhate || 4 ||

Whoso abandons the enjoyments of life, by saying he can do without them; is like an angry man refraining from his food and rest for a while, and then weakens himself in his hunger and restlessness, and can never retain the gracefulness of his person.

भोगाभोगे परित्यज्य खे शून्ये रमते तु यः । एक एवाखिलं त्यक्त्वा स कथं किल शोभते ॥ ५ ॥

bhogābhoge parityajya khe śūnye ramate tu yaḥ | eka evākhilaṃ tyaktvā sa kathaṃ kila śobhate || 5 ||

He who abstains from pleasures and enjoyments, and subsists upon empty air, is as a ghost devoid of a material form and figure, and lives a bodiless shadow in the sky.

वसनाशनशय्यादीन्सर्वान्संत्यज्य धीरधीः । यस्तिष्ठत्यात्मनैवैकः स कथं किल शोभते ॥ ६ ॥

vasanāśanaśayyādīnsarvānsaṃtyajya dhīradhīḥ | yastiṣṭhatyātmanaivaikaḥ sa kathaṃ kila śobhate || 6 ||

He that abandons his food and raiment, his bedstead and sleep, and all things besides; and remains devoutly reclined in one soul only, cannot possibly preserve the calmness of his person.

नाहं देहोऽन्यथा चाहं नकिंचित्सर्वमेव च । एवं प्रलापो यस्यास्ति स कथं किल शोभते ॥ ७ ॥

nāhaṃ deho'nyathā cāhaṃ nakiṃcitsarvameva ca | evaṃ pralāpo yasyāsti sa kathaṃ kila śobhate || 7 ||

That I am not the body nor bodiless, that I am nothing yet everything; are words so contradictory, that they bespeak no sane understanding.

यत्पश्यामि न पश्यामि तत्पश्याम्यन्यदेव यत् । प्रलाप इत्यसंन्यस्य स कथं किल शोभते ॥ ८ ॥

yatpaśyāmi na paśyāmi tatpaśyāmyanyadeva yat | pralāpa ityasaṃnyasya sa kathaṃ kila śobhate || 8 ||

Again the saying, that I do not see what I see, but see something that is quite unseen; is so very inconsistent in itself, that it indicates no sanity of the mind.

तस्माद्बालासि मुग्धासि चपलासि विलासिनि । नानालापविलासेन क्रीडामि क्रीड सुन्दरि ॥ ९ ॥

tasmādbālāsi mugdhāsi capalāsi vilāsini | nānālāpavilāsena krīḍāmi krīḍa sundari || 9 ||

From these I find thee an ignorant and unsteady lass still, and my frolicsome playmate as before; it is by way of jest that I speak so to you, as you jestingly said these things to me.

प्रविहस्याट्टहासेन शिखिध्वज इति प्रियाम् । मध्याह्ने स्नातुमुत्थाय निर्जगामाङ्गनागृहात् ॥ १० ॥

pravihasyāṭṭahāsena śikhidhvaja iti priyām | madhyāhne snātumutthāya nirjagāmāṅganāgṛhāt || 10 ||

The prince finished his speech with a loud laughter, and finding it was the noon time of going to bath, he rose up and left the apartment of his lady.

कष्टं नात्मनि विश्रान्तो मद्वचांसि न बुद्धवान् । राजेति खिन्ना चूडाला स्वव्यापारपराभवत् ॥ ११ ॥

kaṣṭaṃ nātmani viśrānto madvacāṃsi na buddhavān | rājeti khinnā cūḍālā svavyāpāraparābhavat || 11 ||

At this the princess thought with regret in herself and said, O fie! that the prince has quite misunderstood my meaning, and has not understood what I meant to say by my rest in the spirit, she then turned to her usual duties of the day.

तदा तथाङ्ग तत्राथ तादृगाशययोस्तयोः । ताभिः पार्थिवलीलाभिः कालो बहुतिथो ययौ ॥ १२ ॥

tadā tathāṅga tatrātha tādṛgāśayayostayoḥ | tābhiḥ pārthivalīlābhiḥ kālo bahutitho yayau || 12 ||

Since then the happy princess continued in her silent meditation in her retired seclusion, but passed her time in the company of the prince in the enjoyments of their royal sports and amusements.

एकदा नित्यतृप्ताया निरिच्छाया अपि स्वयम् । चूडालाया बभूवेच्छा लीलया खगमागमे ॥ १३ ॥

ekadā nityatṛptāyā niricchāyā api svayam | cūḍālāyā babhūvecchā līlayā khagamāgame || 13 ||

It came to pass one day, that the self-satisfied princess pondered in her mind, upon the method of flying in the air;and though she was void of every desire in her heart, wished to soar into the sky on an aerial journey.

खगमागमसिद्ध्यर्थमथ सा नृपकन्यका । सर्वभोगाननादृत्य समागम्य च निर्जनम् ॥ १४ ॥

khagamāgamasiddhyarthamatha sā nṛpakanyakā | sarvabhogānanādṛtya samāgamya ca nirjanam || 14 ||

She then retired to a secluded spot, and there continued to contemplate about her aerial journey by abstaining from her food, and shunning the society of her comrades and companions.

एकैवैकान्तनिरता स्वासनावस्थिताङ्गिका । ऊर्ध्वगप्राणपवनचिराभ्यासं चकार ह ॥ १५ ॥

ekaivaikāntaniratā svāsanāvasthitāṅgikā | ūrdhvagaprāṇapavanacirābhyāsaṃ cakāra ha || 15 ||

She sat alone in her retirement keeping her body steadily on her seat, and restraining her upheaving breath in the midst of her eye-brows.

श्रीराम उवाच । यदिदं दृश्यते किंचिज्जगत्स्थावरजंगमम् । स्पन्दच्युतं क्रियानाम्नः कथमित्यनुभूयते ॥ १६ ॥

śrīrāma uvāca | yadidaṃ dṛśyate kiṃcijjagatsthāvarajaṃgamam | spandacyutaṃ kriyānāmnaḥ kathamityanubhūyate || 16 ||

Rama asked said:—All motions of bodies in this world whether of moving or unmoving things, are seen to take place by means of the action of their bodies and the impulse of their breathing; how is it possible then to rise upwards by restraint of both of them at once?

कस्य स्पन्दविलासस्य घनाभ्यासस्य मे वद । ब्रह्मन्खगमनाद्येतत्फलं यत्नैकशालिनः ॥ १७ ॥

kasya spandavilāsasya ghanābhyāsasya me vada | brahmankhagamanādyetatphalaṃ yatnaikaśālinaḥ || 17 ||

Tell me sir; by what exercise of breathing or the force of oscillation, one attempts the power of volitation; and in consequence of which he is enabled to make his aerial journey.

आत्मज्ञो वाप्यनात्मज्ञः सिद्ध्यर्थे लीलयाथवा । कथं संसाधयत्येतद्यथा तद्वद मे प्रभो ॥ १८ ॥

ātmajño vāpyanātmajñaḥ siddhyarthe līlayāthavā | kathaṃ saṃsādhayatyetadyathā tadvada me prabho || 18 ||

Tell me how the adept in spirituality or yoga philosophy, succeeds to attend his consummation in this respect, and what processes he resorts to to obtain this end of his arduous practice.

श्रीवसिष्ठ उवाच । त्रिविधं संभवत्यङ्ग साध्यं वस्त्विह सर्वतः । उपादेयं च हेयं च तथोपेक्ष्यं च राघव ॥ १९ ॥

śrīvasiṣṭha uvāca | trividhaṃ saṃbhavatyaṅga sādhyaṃ vastviha sarvataḥ | upādeyaṃ ca heyaṃ ca tathopekṣyaṃ ca rāghava || 19 ||

Vasishtha replied:—There are three ways, Rama, of attaining the end of one's object, namely; the upadeya or effort for obtaining the object of pursuit; second, heya or disdain or detestation of the thing sought for; and the third is upeksha or indifference to the object of desire.

आत्मभूतं प्रयत्नेन उपादेयं च साध्यते । हेयं संत्यज्यते ज्ञात्वा उपेक्ष्यं मध्यमेतयोः ॥ २० ॥

ātmabhūtaṃ prayatnena upādeyaṃ ca sādhyate | heyaṃ saṃtyajyate jñātvā upekṣyaṃ madhyametayoḥ || 20 ||

The first or attainment of the desirable upadeya, is secured by employing the means for its success, the second heya or detestation hates and slights the thing altogether; and the third or indifference is the intermediate way between the two.

यद्यदाह्लादनकरमादेयं तच्च सन्मते । तद्विरुद्धमनादेयमुपेक्ष्यं मध्यमं विदुः ॥ २१ ॥

yadyadāhlādanakaramādeyaṃ tacca sanmate | tadviruddhamanādeyamupekṣyaṃ madhyamaṃ viduḥ || 21 ||

Whatever is pleasable is sought after by all good people, and anything that is contrary to this (i.e. painful), is avoided by every one; and the intermediate one is neither sought nor shunned by any body.

सन्मतेर्विदुषो ज्ञस्य सर्वमात्ममयं यदा । त्रय एते तदा पक्षाः संभवन्ति न केचन ॥ २२ ॥

sanmaterviduṣo jñasya sarvamātmamayaṃ yadā | traya ete tadā pakṣāḥ saṃbhavanti na kecana || 22 ||

But no sooner doth the intelligent, learned devotee, come to the knowledge of his soul and become spiritualized in himself, than all these three states vanished from his sight, and he feels them all the same to him.

केवलं सर्वमेवेदं कदाचिल्लीलया तया । उपेक्षापक्षनिक्षिप्तमालोकयति वा न वा ॥ २३ ॥

kevalaṃ sarvamevedaṃ kadācillīlayā tayā | upekṣāpakṣanikṣiptamālokayati vā na vā || 23 ||

As he comes to see these worlds full with the presence of God, and his intellect takes its delight in this thought, he then remains in the midmost state of indifference or loses sight of that also.

ज्ञस्योपेक्षात्मकं नाम मूढस्यादेयतां गतम् । हेयं स्फारविरागस्य श्रृणु सिद्धिक्रमः कथम् ॥ २४ ॥

jñasyopekṣātmakaṃ nāma mūḍhasyādeyatāṃ gatam | heyaṃ sphāravirāgasya śrṛṇu siddhikramaḥ katham || 24 ||

All wise men remain in the course of neutrality (knowing that an eternal fate overrules all human endeavours), which the ignorant are in eager pursuit of their objects in vain, but the dispassionate and recluse shun every thing (finding the same satisfaction in having of a thing as in its want). Hear me now tell you the ways to consummation.

देशकालक्रियाद्रव्यसाधनाः सर्वसिद्धयः । जीवमाह्लादयन्तीह वसन्त इव भूतलम् ॥ २५ ॥

deśakālakriyādravyasādhanāḥ sarvasiddhayaḥ | jīvamāhlādayantīha vasanta iva bhūtalam || 25 ||

All success is obtained in course of proper time, place, action and its instruments (called the quadruple instrumentalities to success); and this gladdens the hearts of a person, as the vernal season renovates the earth.

मध्ये चतुर्णामेवैषां क्रियाप्राधान्यकल्पना । सिद्ध्यादिसाधने साधो तन्मयास्ते यतः क्रमाः ॥ २६ ॥

madhye caturṇāmevaiṣāṃ kriyāprādhānyakalpanā | siddhyādisādhane sādho tanmayāste yataḥ kramāḥ || 26 ||

Among these four, preference is given to actions, because it is of highest importance in the bringing about of consummation.

गुटिकाञ्जनखङ्गादिक्रियाक्रमनिरूपणम् । तत्रासतां च दोषोऽत्र विस्तारः प्रकृतार्थहा ॥ २७ ॥

guṭikāñjanakhaṅgādikriyākramanirūpaṇam | tatrāsatāṃ ca doṣo'tra vistāraḥ prakṛtārthahā || 27 ||

There are many instruments of aerostation, such as the use of Gutika pills, application of collyrium, the wielding of sword and the like; but all these are attended with many evils, which are prejudicial to holiness.

रत्नौषधितपोमन्त्रक्रियाक्रमनिरूपणम् । आस्तामेव किलैषोऽपि विस्तारः प्रकृतार्थहा ॥ २८ ॥

ratnauṣadhitapomantrakriyākramanirūpaṇam | āstāmeva kilaiṣo'pi vistāraḥ prakṛtārthahā || 28 ||

There are some gems and drugs, as also some mantras or mystic syllables, and likewise some charms and formulas prescribed for this purpose; but these being fully explained, will be found prejudicial to holy yoga.

श्रीशैले सिद्धदेशे च मेर्वादौ वा निवासतः । सिद्धिरित्यपि विस्तारः कृतार्थ प्रकृतार्थहा ॥ २९ ॥

śrīśaile siddhadeśe ca mervādau vā nivāsataḥ | siddhirityapi vistāraḥ kṛtārtha prakṛtārthahā || 29 ||

The mount Meru and Himalaya, and some sacred spots and holy places, are mentioned as the seats of divine inspiration; but a full description of them, will tend to the violation of holy meditation or yoga.

तस्माच्छिखिध्वजकथाप्रसङ्गपतितामिमाम् । प्राणादिपवनाभ्यासक्रियां सिद्धिफलां श्रृणु ॥ ३० ॥

tasmācchikhidhvajakathāprasaṅgapatitāmimām | prāṇādipavanābhyāsakriyāṃ siddhiphalāṃ śrṛṇu || 30 ||

Therefore hear me now relate unto you, something regarding the practice of restraining the breath, which is attended with its consequence of consummation; and is related with the narrative of Sikhidvaja, and is the subject of the present discourse.

अन्तस्था ह्यखिलास्त्यक्त्वा साध्यार्थेतरवासनाः । गुदादिद्वारसंकोचान्स्थानकादिक्रियाक्रमैः ॥ ३१ ॥

antasthā hyakhilāstyaktvā sādhyārthetaravāsanāḥ | gudādidvārasaṃkocānsthānakādikriyākramaiḥ || 31 ||

It is by driving away all desires from the heart, beside the only object in view, and by contracting all the orifices of the body;as also by keeping the stature, the head and neck erect, that one should attend the practices enjoined by the yoga sastra.

भोजनासनशुद्ध्या च साधुशास्त्रार्थभावनात् । स्वाचारात्सुजनासङ्गात्सर्वत्यागात्सुखासनात् ॥ ३२ ॥

bhojanāsanaśuddhyā ca sādhuśāstrārthabhāvanāt | svācārātsujanāsaṅgātsarvatyāgātsukhāsanāt || 32 ||

Moreover it is by the habit of taking pure food and sitting on clean seats, that one should ponder into the deep sense and sayings of the sastras, and continue in the course of good manners and right conduct in the society of the virtues, by refraining from worldliness and all earthly connections.

प्राणायामघनाभ्यासाद्राम कालेन केनचित् । कोपलोभादिसंत्यागाद्भोगत्यागाच्च सुव्रत ॥ ३३ ॥

prāṇāyāmaghanābhyāsādrāma kālena kenacit | kopalobhādisaṃtyāgādbhogatyāgācca suvrata || 33 ||

It is also by refraining from anger and avarice, and abstaining from improper food and enjoyments, that one must be accustomed to constrain his breathings in the course of a long time.

त्यागादाननिरोधेषु भृशं यान्ति विधेयताम् । प्राणाः प्रभुत्वात्तज्ज्ञस्य पुंसो भृत्या इवाखिलाः ॥ ३४ ॥

tyāgādānanirodheṣu bhṛśaṃ yānti vidheyatām | prāṇāḥ prabhutvāttajjñasya puṃso bhṛtyā ivākhilāḥ || 34 ||

The wise man that knows the truth, and has his command over his triple breathings of inspiration, expiration and retention (puraka, rechaka and kumbhaka), has all his actions under his control, as a master has all his servants under his complete subjection.

राज्यादिमोक्षपर्यन्ताः समस्ता एव संपदः । देहानिलविधेयत्वात्साध्याः सर्वस्य राघव ॥ ३५ ॥

rājyādimokṣaparyantāḥ samastā eva saṃpadaḥ | dehānilavidheyatvātsādhyāḥ sarvasya rāghava || 35 ||

Know Rama, that all the well being of a man being under the command of his vital breath; it is equally possible for every one, both to gain his sovereignty on earth, as also to secure his liberation for the future by means of his breath.

परिमण्डलिताकारा मर्मस्थानं समाश्रिता । आन्त्रवेष्टनिका नाम नाडी नाडीशताश्रिता ॥ ३६ ॥

parimaṇḍalitākārā marmasthānaṃ samāśritā | āntraveṣṭanikā nāma nāḍī nāḍīśatāśritā || 36 ||

The breath circulates through the inner lung of the breast, which encircles the entrails (antra) of the whole inner frame; it supplies all the arteries with life, and is joined to by all the intestines in the body as if they to that common channel.

वीणाग्रावर्तसदृशी सलिलावर्तसंनिभा । लिप्यार्धौकारसंस्थाना कुण्डलावर्तसंस्थिता ॥ ३७ ॥

vīṇāgrāvartasadṛśī salilāvartasaṃnibhā | lipyārdhaukārasaṃsthānā kuṇḍalāvartasaṃsthitā || 37 ||

There is the curved artery resembling the disc at the top of lute, and the eddy of waters in the sea; it likens the curved half of the letter Om, and is situated as a cypher or circlet in the base or lower most gland.

देवासुरमनुष्येषु मृगनक्रखगादिषु । कीटादिष्वब्जजान्तेषु सर्वेषु प्राणिषूदिता ॥ ३८ ॥

devāsuramanuṣyeṣu mṛganakrakhagādiṣu | kīṭādiṣvabjajānteṣu sarveṣu prāṇiṣūditā || 38 ||

It is deep seated at the base of the bodies of the Gods and demi Gods, of men and beasts, of fishes and fowls, of insects and worms, and of all aquatic molluscs and animals at large.

शीतार्तसुप्तभोगीन्द्रभोगवद्बद्धमण्डला । सिता कल्पाग्निविगलदिन्दुवद्बद्धकुण्डली ॥ ३९ ॥

śītārtasuptabhogīndrabhogavadbaddhamaṇḍalā | sitā kalpāgnivigaladinduvadbaddhakuṇḍalī || 39 ||

It continues curved and curbed in the form of a folded snake in winter, until it unfolds its twisted form under the summer heat (or the intestinal heat of its hunger Jatharagni), and lifts its hood likening the disk of the moon.

ऊरोर्भ्रूमध्यरन्ध्राणि स्पृशन्ती वृत्तिचञ्चला । अनारतं च सस्पन्दा पवमानेन तिष्ठति ॥ ४० ॥

ūrorbhrūmadhyarandhrāṇi spṛśantī vṛtticañcalā | anārataṃ ca saspandā pavamānena tiṣṭhati || 40 ||

It extends from the lower base, and passing through the cavity of the heart, touches the holes between the eye brows; and remains in its continued vibration by the wind of the breath.

तस्यास्त्वभ्यन्तरे तस्मिन्कदलीकोशकोमले । या परा शक्तिः स्फुरति वीणावेगलसद्गतिः ॥ ४१ ॥

tasyāstvabhyantare tasminkadalīkośakomale | yā parā śaktiḥ sphurati vīṇāvegalasadgatiḥ || 41 ||

In the midst of that curvilineal artery (kundalini narhi), there dwells a mighty power like the pith within the soft cell of the plantain tree, which is continually vibrating, like thrilling wires of the Indian lute.

सा चोक्ता कुण्डलीनाम्ना कुण्डलाकारवाहिनी । प्राणिनां परमा शक्तिः सर्वशक्तिजवप्रदा ॥ ४२ ॥

sā coktā kuṇḍalīnāmnā kuṇḍalākāravāhinī | prāṇināṃ paramā śaktiḥ sarvaśaktijavapradā || 42 ||

This is called the curvilineal artery (kundalini) on account of its curviform shape, and the power residing in it is that prime mobile force, which sets to motion all the parts and powers of the animal body.

अनिशं निःश्वसद्रूपा रुषितेव भुजंगमी । संस्थितोर्ध्वीकृतमुखी स्पन्दनाहेतुतां गता ॥ ४३ ॥

aniśaṃ niḥśvasadrūpā ruṣiteva bhujaṃgamī | saṃsthitordhvīkṛtamukhī spandanāhetutāṃ gatā || 43 ||

It is incessantly breathing like hissing of an infuriate snake and with its open mouths, it keeps continually blowing upwards, in order to give force to all the organs.

यदा प्राणानिलो याति हृदि कुण्डलिनीपदम् । तदा संविदुदेत्यन्तर्भूततन्मात्रबीजभूः ॥ ४४ ॥

yadā prāṇānilo yāti hṛdi kuṇḍalinīpadam | tadā saṃvidudetyantarbhūtatanmātrabījabhūḥ || 44 ||

When the vital breath enters into the heart, and is drawn in by the curved Kundalini; it then produces the consciousness of the mind, which is the ground of the seeds of all its faculties.

यथा कुण्डलिनी देहे स्फुरत्यब्ज इवालिनी । तथा संविदुदेत्यन्तर्मृदुस्पर्शवशोदया ॥ ४५ ॥

yathā kuṇḍalinī dehe sphuratyabja ivālinī | tathā saṃvidudetyantarmṛdusparśavaśodayā || 45 ||

As the Kundalini thrills in the body, in the manner of a bee fluttering over a flower; so doth our consciousness throb in the mind, and has the perception of the nice and delicate sensations.

स्पर्शनं मृदुनान्योन्यालिङ्गिका तत्र यन्त्रयोः । यथा संविदुदेत्युच्चैस्तथा कुण्डलिनी जवात् ॥ ४६ ॥

sparśanaṃ mṛdunānyonyāliṅgikā tatra yantrayoḥ | yathā saṃvidudetyuccaistathā kuṇḍalinī javāt || 46 ||

The Kundalini artery stirs as quickly to grasp its gross objects, as our consciousness is roused at the perception of the object of the finer senses of sight &c. These come in contact with one another, as an instrument lays hold of some material.

तस्यां समस्ताः संबद्धा नाड्यो हृदयकोशगाः । उत्पद्यन्ते विलीयन्ते महार्णव इवापगाः ॥ ४७ ॥

tasyāṃ samastāḥ saṃbaddhā nāḍyo hṛdayakośagāḥ | utpadyante vilīyante mahārṇava ivāpagāḥ || 47 ||

All the veins in the body are connected with this grand artery, and flow together like so many cellular vessels into the cavity of the heart, where they rise and fall like rivers in the sea.

नित्यं पातोत्सुकतया प्रवेशोन्मुखया तया । सा सर्वसंविदां बीजं ह्येका सामान्युदाहृता ॥ ४८ ॥

nityaṃ pātotsukatayā praveśonmukhayā tayā | sā sarvasaṃvidāṃ bījaṃ hyekā sāmānyudāhṛtā || 48 ||

From the continued rise and fall (or heaving and sinking) of this artery, it is said to be the common root or source of all the sensations and perceptions in the consciousness.

श्रीराम उवाच । आकल्पादनवच्छिन्ना चित्संवित्सर्वमस्ति हि । तस्मात्कुण्डलिनीकोशात्केनार्थेनोदयः स्फुटः ॥ ४९ ॥

śrīrāma uvāca | ākalpādanavacchinnā citsaṃvitsarvamasti hi | tasmātkuṇḍalinīkośātkenārthenodayaḥ sphuṭaḥ || 49 ||

Rama regained said:—How is it sir, that our consciousness coming from the infinite intellect at all times and places, is confined like a minute particle of matter, in the cellular vessel of the curved Kundalini artery, and there it rises and falls by turns.

श्रीवसिष्ठ उवाच । सर्वत्र सर्वदा सर्वं चित्संविद्विद्यतेऽनघ । किंत्वस्या भूततन्मात्रवशादभ्युदयः क्वचित् ॥ ५० ॥

śrīvasiṣṭha uvāca | sarvatra sarvadā sarvaṃ citsaṃvidvidyate'nagha | kiṃtvasyā bhūtatanmātravaśādabhyudayaḥ kvacit || 50 ||

Vasishtha replied:—It is true, O sinless Rama, that consciousness is the property of the infinite intellect, and is always present in all places and things with the all pervading intellect; yet it is sometimes compressed in the form of a minute atom of matter in material and finite bodies.

सर्वत्र विद्यमानापि देहेषु तरलायते । सर्वगोऽप्यातपः सौरो भित्यादौ वै विजृम्भते ॥ ५१ ॥

sarvatra vidyamānāpi deheṣu taralāyate | sarvago'pyātapaḥ sauro bhityādau vai vijṛmbhate || 51 ||

The consciousness of the infinite intellect, is of course as infinite as infinity itself; but being confined in corporeal bodies, it is fused as a fluid to diffuse over a small space. So the sunshine that lightens the universe, appears to flush over a wall or any circumscribed place.

क्वचिन्नष्टं क्वचित्स्पष्टं क्वचिदुच्छन्नतां गतम् । वस्तु वस्तुनि दृष्टं तत्तत्सद्भावैर्विजृम्भितम् ॥ ५२ ॥

kvacinnaṣṭaṃ kvacitspaṣṭaṃ kvaciducchannatāṃ gatam | vastu vastuni dṛṣṭaṃ tattatsadbhāvairvijṛmbhitam || 52 ||

In some bodies it is altogether lost, as in mineral substances which are unconscious of their own existence; and in others it is fully developed, as in the Gods and human species; while in some it is imperfectly developed, as in the vegetable creation, and in others it appears in its perverted form, as in the inferior animals. So everything is found to have its consciousness in some form or other.

एतद्भूयः क्रमेणाहं शृणु वक्ष्यामि तेऽनघ । देहे स्वे च यथोदेति भृशं संविन्मयक्रमः ॥ ५३ ॥

etadbhūyaḥ krameṇāhaṃ śṛṇu vakṣyāmi te'nagha | dehe sve ca yathodeti bhṛśaṃ saṃvinmayakramaḥ || 53 ||

Hear me moreover to explain you, the manner in which consciousness (or other), appears in its various forms and degrees, in the different bodies of animated beings.

चेतनाचेतनं भूतजातं व्योम तथाखिलम् । सर्वं चिन्मात्रसन्मात्रं शून्यमात्रं यथा नभः ॥ ५४ ॥

cetanācetanaṃ bhūtajātaṃ vyoma tathākhilam | sarvaṃ cinmātrasanmātraṃ śūnyamātraṃ yathā nabhaḥ || 54 ||

As all cavities and empty spaces are comprised under the term air, so are all intelligent as well as unintelligent beings comprehended under the general category of the one ever existent intellect, which pervades all things in the manner of vacuum.

तद्धि चिन्मात्रसन्मात्रमविकारं स्वनामयम् । क्वचित्स्थितं संविदेव भूततन्मात्रपञ्चकम् ॥ ५५ ॥

taddhi cinmātrasanmātramavikāraṃ svanāmayam | kvacitsthitaṃ saṃvideva bhūtatanmātrapañcakam || 55 ||

The same undecaying and unchanging entity of the intellect, is situated some where in the manner of pure consciousness, and elsewhere in the form of the subtile form of the quintuple elements.

तत्पञ्चधा गतं द्वित्वं लक्षसे त्वं स्वसंविदम् । अन्तर्भूतविकारादि दीपाद्दीपशतं यथा ॥ ५६ ॥

tatpañcadhā gataṃ dvitvaṃ lakṣase tvaṃ svasaṃvidam | antarbhūtavikārādi dīpāddīpaśataṃ yathā || 56 ||

This quintuple element of consciousness is reduplicate into many other quintuples, as a great many lamps are lighted from one lamp; these are the five vital airs, the mind and its five fold faculties of the understanding; the five internal and the five external senses and their five fold organs, together with the five elementary bodies; and all having the principles of their growth, rise and decay, as also their states of waking, dreaming and sleeping ingrained in them.

स्वसत्तामात्रकेणैव संकल्पलवरूपिणा । पञ्चकानि व्रजन्तीह देहत्वं तानि कानिचित् ॥ ५७ ॥

svasattāmātrakeṇaiva saṃkalpalavarūpiṇā | pañcakāni vrajantīha dehatvaṃ tāni kānicit || 57 ||

All these quintuples abide in the different bodies of the Gods and mortals, according to their respective natures and inclinations.

कानिचित्तिर्यगादित्वं हेमादित्वं च कानिचित् । कानिचिद्देशतादित्वं द्रव्यादित्वं च कानिचित् ॥ ५८ ॥

kānicittiryagāditvaṃ hemāditvaṃ ca kānicit | kāniciddeśatāditvaṃ dravyāditvaṃ ca kānicit || 58 ||

Some taking the forms of places, and others of the things situated in them; while some take the forms of minerals, and others of the animals dwelling on earth.

एवं हि पञ्चकस्पन्दमात्रं जगदिति स्थितम् । चित्संविदत्र सर्वत्र विद्यते रघुनन्दन ॥ ५९ ॥

evaṃ hi pañcakaspandamātraṃ jagaditi sthitam | citsaṃvidatra sarvatra vidyate raghunandana || 59 ||

Thus is this world the production of the action of the said quintuples, having the principle of intellectual consciousness, presiding over the whole and every part of it.

केवलं पञ्चकवशाद्देहादौ चेतनाभिधा । जडस्पन्दाभिधा क्वापि स्थावरादौ जडाभिधा ॥ ६० ॥

kevalaṃ pañcakavaśāddehādau cetanābhidhā | jaḍaspandābhidhā kvāpi sthāvarādau jaḍābhidhā || 60 ||

It is the union of these quintuples in gross bodies, that gives them their intelligence; hence we see the mobility of some dull material bodies, as also the immobility of others.

यथा स्तब्धः स्थितो वीचिरिव स्थलमिवास्थितः । पञ्चकेषु तथैतच्चिल्लोलरूपा जडान्विता ॥ ६१ ॥

yathā stabdhaḥ sthito vīciriva sthalamivāsthitaḥ | pañcakeṣu tathaitaccillolarūpā jaḍānvitā || 61 ||

As the wave of the sea is seen to roll in one place, and to be dull and at a lull in another; so is this intellectual power in full force in some bodies, and quite quiescent in others.

इतः सौम्य इतो लोलः किमब्धिरिति नो यथा । विकल्पादौ तथैवैतत्पञ्चकं हि जडाजडम् ॥ ६२ ॥

itaḥ saumya ito lolaḥ kimabdhiriti no yathā | vikalpādau tathaivaitatpañcakaṃ hi jaḍājaḍam || 62 ||

As the sea is calm and still in one place, and quite boisterous in another; so is the quintuple body either in motion or at rest in different places.

देहादिपञ्चकं जीवः स्पन्दः शैलादिकं जडम् । स्थावराद्यनिलस्पन्दि स्वभाववशतोऽनघ ॥ ६३ ॥

dehādipañcakaṃ jīvaḥ spandaḥ śailādikaṃ jaḍam | sthāvarādyanilaspandi svabhāvavaśato'nagha || 63 ||

The quintuple body is mobile by means of the vital airs, and the vital life (jiva) is intelligent by cause of its intelligence; the rocks are devoid of both, but the trees have their sensibility by reason of their being moved by the breath of winds; and such is the nature of the triple creation of animals, minerals and vegetables.

वाचः पर्यनुयोक्तव्याः स्वभावाद्रघुनन्दन । शीतोष्णादि हिमाग्न्यादि वाक्चेति परिदृश्यते ॥ ६४ ॥

vācaḥ paryanuyoktavyāḥ svabhāvādraghunandana | śītoṣṇādi himāgnyādi vākceti paridṛśyate || 64 ||

Different words are used to denote the different natures of things (or else the same word is used for things of the same kind);thus fire is the general name for heat, and frost is that of coldness in general.

गृहीतवासनांशानां पुष्टाभावविकारिणाम् । स्थितयः पञ्चकानां हि योज्याः पर्यनुयोजने ॥ ६५ ॥

gṛhītavāsanāṃśānāṃ puṣṭābhāvavikāriṇām | sthitayaḥ pañcakānāṃ hi yojyāḥ paryanuyojane || 65 ||

(Or if it is not the difference in the disposition of the quintuple elements in bodies, that causes the difference in their natures and names). It is the difference in the desires of the mind, which by being matured in time, dispose the quintuple elements in the forms of their liking.

वासनास्तु विपर्यस्ता इतो नेतुमितश्च ताः । पुंसा प्राज्ञेन शक्यन्ते सुखं पर्यनुयोजितुम् ॥ ६६ ॥

vāsanāstu viparyastā ito netumitaśca tāḥ | puṃsā prājñena śakyante sukhaṃ paryanuyojitum || 66 ||

The various desires of the mind, that run in their divers directions, are capable of being collected together by the sapient, and employed in the way of their best advantage and well being.

अशुभे वा शुभे वापि तेन पर्यनुयोज्यते । प्रबुद्धवासनं चान्यत्पञ्चकं सुप्तवासनम् ॥ ६७ ॥

aśubhe vā śubhe vāpi tena paryanuyojyate | prabuddhavāsanaṃ cānyatpañcakaṃ suptavāsanam || 67 ||

The desires of men tending either to their good or evil, are capable of being roused or suppressed, and employed to their purposes by turns.

यत्र पर्यनुयोगस्य फलं समनुभूयते । तत्र तं संप्रयुञ्जीत नाकाशं मुष्टिभिः क्षिपेत् ॥ ६८ ॥

yatra paryanuyogasya phalaṃ samanubhūyate | tatra taṃ saṃprayuñjīta nākāśaṃ muṣṭibhiḥ kṣipet || 68 ||

Man must direct his desires to that way, which promises him the objects of his desires; or else it will be as fruitless, as his throwing the dust at the face of the sky.

तृणाग्रनिष्ठा मेर्वाद्याः पञ्चकानां हि राशयः । विवेकनिष्ठाः कीटाद्या एते स्थावरजंगमाः ॥ ६९ ॥

tṛṇāgraniṣṭhā mervādyāḥ pañcakānāṃ hi rāśayaḥ | vivekaniṣṭhāḥ kīṭādyā ete sthāvarajaṃgamāḥ || 69 ||

The great mountains are but heaps of the pentuples, hanging on the tender and slender blade of consciousness, and these moving and unmoving bodies, appear as worms on the tree of knowledge.

प्रसुप्तवासनाः केचिद्यथा स्थावरजातयः । प्रबुद्धवासनाः केचिद्यथा नरसुरादयः ॥ ७० ॥

prasuptavāsanāḥ kecidyathā sthāvarajātayaḥ | prabuddhavāsanāḥ kecidyathā narasurādayaḥ || 70 ||

There are some beings with their desires lying dormant in them, as the unmoving vegetable and mineral productions of the earth; while there are others with their ever wakeful desires, as the deities, daityas and men.

सवासनाविलाः केचिद्यथैते तिर्यगादयः । प्रक्षिप्तवासनाः केचिद्यथैते मोक्षगामिनः ॥ ७१ ॥

savāsanāvilāḥ kecidyathaite tiryagādayaḥ | prakṣiptavāsanāḥ kecidyathaite mokṣagāminaḥ || 71 ||

Some are cloyed with their desires, as the worms and insects in the dirt; and others are devoid of their desires as the emancipate yogis, and the heirs of salvation.

अथ स्वास्वेव संवित्सु मनोबुद्ध्यादिकाः कृताः । हस्तपादादिसंयुक्तैः संज्ञाः पञ्चकराशिभिः ॥ ७२ ॥

atha svāsveva saṃvitsu manobuddhyādikāḥ kṛtāḥ | hastapādādisaṃyuktaiḥ saṃjñāḥ pañcakarāśibhiḥ || 72 ||

Now every man is conscious in himself of his having the mind and understanding, and being joined with his hands, feet and other members of his body, formed by the assemblage of the quintuple materials.

तिर्यगादिभिरप्यन्यैरन्याः संज्ञाः प्रकल्पिताः । स्थावरादिभिरप्यन्यैरन्यान्याः संविदः कृताः ॥ ७३ ॥

tiryagādibhirapyanyairanyāḥ saṃjñāḥ prakalpitāḥ | sthāvarādibhirapyanyairanyānyāḥ saṃvidaḥ kṛtāḥ || 73 ||

The inferior animals have other senses, with other members of their bodies; and so the immoveables also have some kind of sensibility, with other sorts of their organs.

इति साधो स्फुरन्तीमे चित्राः पञ्चकराशयः । रूपैराद्यन्तमध्येषु चलाचलजडाजडैः ॥ ७४ ॥

iti sādho sphurantīme citrāḥ pañcakarāśayaḥ | rūpairādyantamadhyeṣu calācalajaḍājaḍaiḥ || 74 ||

Thus my good Rama! do these quintuple elements, display themselves in these different forms in the beginning, middle and end of all sensible and insensible and moving and unmoving beings.

एषामेकोऽभिसंकल्पः परमाणुर्महीपते । बीजमाकाशवृक्षाणां सर्गाणां तेष्विमानि तु ॥ ७५ ॥

eṣāmeko'bhisaṃkalpaḥ paramāṇurmahīpate | bījamākāśavṛkṣāṇāṃ sargāṇāṃ teṣvimāni tu || 75 ||

The slightest desire of any of these, be it as minute as an atom, becomes the seed of aerial trees producing the fruits of future births in the forms of the desired objects.

इन्द्रियाणि च पुष्पादि विषयामोदवर्ति हि । इच्छाभ्रमर्यो राजन्त्यो मञ्जर्यश्चञ्चलक्रियाः ॥ ७६ ॥

indriyāṇi ca puṣpādi viṣayāmodavarti hi | icchābhramaryo rājantyo mañjaryaścañcalakriyāḥ || 76 ||

The organs of sense are the flowers of this tree (of the body), and the sensations of their objects are as the fragrance of those flowers, our wishes are as the bees fluttering about the pistils and filaments of our fickle efforts and exertions.

लोकान्तराणि स्वच्छानि गुल्मा मूलं समेरवः । पल्लवा नीलजलदा लता लोला दिशो दश ॥ ७७ ॥

lokāntarāṇi svacchāni gulmā mūlaṃ sameravaḥ | pallavā nīlajaladā latā lolā diśo daśa || 77 ||

The clear heavens are the hairy tufts, resting on the stalks of the lofty mountains; its leaves are the cerulean clouds of the sky, and the ten sides of the firmament, are as the straggling creepers stretching all about it.

वर्तमानानि भूतानि भविष्यन्ति च यानि तत् । जयन्ति तान्यसंख्यानि फलानि रघुनन्दन ॥ ७८ ॥

vartamānāni bhūtāni bhaviṣyanti ca yāni tat | jayanti tānyasaṃkhyāni phalāni raghunandana || 78 ||

All beings now in being, and those coming into existence in future, are innumerable in their number, and are as the fruits of this tree, growing and blooming and falling off by turns.

पञ्चबीजास्त एते हि राम पञ्चकपादपाः । स्वयं स्वभावाज्जायन्ते स्वयं नश्यन्ति कालतः ॥ ७९ ॥

pañcabījāsta ete hi rāma pañcakapādapāḥ | svayaṃ svabhāvājjāyante svayaṃ naśyanti kālataḥ || 79 ||

The five seeds of these trees, grow and perish of their own nature and spontaneity, also perish of themselves in their proper time.

स्वयं नानात्वमायान्ति चिरं जाड्यात्स्फुरन्ति च । स्वविविक्ताः शमं यान्ति तरङ्गा इव वारिधौ ॥ ८० ॥

svayaṃ nānātvamāyānti ciraṃ jāḍyātsphuranti ca | svaviviktāḥ śamaṃ yānti taraṅgā iva vāridhau || 80 ||

They become many from their sameness, and come to exhaust their powers after long inertness; and then subside to rest of their own accord like the heaving waves of the ocean.

इतो यान्ति समुत्सेधमितो यान्ति शमं स्वयम् । एते जाड्यविवेकाभ्यां तरङ्गा इव तोयधौ ॥ ८१ ॥

ito yānti samutsedhamito yānti śamaṃ svayam | ete jāḍyavivekābhyāṃ taraṅgā iva toyadhau || 81 ||

On one side, there swelling as huge surges, and on the other sinking low below the deep, excited by the heat of the dullness on the one hand, and hushed by the coolness of reason on the other.

ये विवेकवशमालयं गता राम पञ्चकविलासराशयः । तेन भूय इह यान्ति संस्थितिं प्रभ्रमन्ति जगतीतरे मुहुः ॥ ८२ ॥

ye vivekavaśamālayaṃ gatā rāma pañcakavilāsarāśayaḥ | tena bhūya iha yānti saṃsthitiṃ prabhramanti jagatītare muhuḥ || 82 ||

These multitudes of bodies, that are the toys or play things of the quintuple essences, are destined to remain and rove for ever in this world, unless they come under the dominion of reason, and are freed from further transmigration.