नाभीपासून उन्मेषवृत्ती । तेचि परा जाणिजे श्रोतीं । ध्वनिरूप पश्यंती । हृदईं वसे ॥ १ ॥

The first stirring that rises from the navel is to be known, listeners, as Para, the supreme speech. In its sound-form it becomes Pashyanti, which resides in the heart.

कंठापासून नाद जाला । मध्यमा वाचा बोलिजे त्याला । उच्चर होतां अक्षराला । वैखरी बोलिजे ॥ २ ॥

Sound arises next at the throat — this is called Madhyama, the middle speech. When it is finally pronounced into audible syllables, it is called Vaikhari, the spoken speech.

नाभिस्थानीं परा वाचा । तोचि ठाव अंतःकर्णाचा । अंतःकर्णपंचकाचा । निवाडा ऐसा ॥ ३ ॥

Para speech has its seat at the navel, and that very place is also the seat of the inner faculty (antahkarana). The fivefold inner faculty is to be understood in just this way.

निर्विकल्प जें स्फुरण । उगेंच असतां आठवण । तें जाणावें अंतःकर्ण । जाणतीकळा ॥ ४ ॥

A bare stirring that arises without any definite content — a mere flicker of recollection — that itself should be recognized as the antahkarana, the knowing faculty.

अंतःकर्ण आठवलें । पुढें होये नव्हेसें गमलें । करूं न करू ऐसें वाटलें । तेंचि मन ॥ ५ ॥

Once the inner faculty recalls something, next comes the sense of 'shall it happen or not.' That very wavering — 'should I do it, or not' — is itself the mind.

संकल्प विकल्प तेंचि मन । जेणें करितां अनुमान । पुढें निश्चयो तो जाण । रूप बुद्धीचें ॥ ६ ॥

Forming and un-forming intentions — this itself is the work of the mind, by which inference is carried out. What follows next as firm resolve should be known as the form of the intellect (buddhi).

करीनचि अथवा न करी । ऐसा निश्चयोचि करी । तेचि बुद्धि हे अंतरीं । विवेकें जाणावी ॥ ७ ॥

The firm determination — 'I will surely do this' or 'I will surely not' — is itself the intellect; this should be discerningly understood within.

जे वस्तुचा निश्चये केला । पुढें तेचि चिंतूं लागला । तें चित्त बोलिल्या बोला । येथार्थ मानावें ॥ ८ ॥

Once a thing has been resolved upon, one then keeps dwelling on it in thought — this continued dwelling should rightly be understood as the term chitta (memory-mind).

पुढें कार्याचा अभिमान धरणें । हें कार्ये तों अगत्य करणें । ऐस्या कार्यास प्रवर्तणें । तोचि अहंकारु ॥ ९ ॥

Next, holding the conceit 'this task must be done by me,' and setting oneself in motion toward that task — this itself is ahankara, the ego.

ऐसें अंतःकर्णपंचक । पंच वृत्ती मिळोन येक । कार्येभागें प्रकारपंचक । वेगळाले ॥ १० ॥

Thus the fivefold inner faculty is, at root, a single thing made of five functions; yet according to the difference in their work, these five are distinguished as separate kinds.

जैक्षे पांचहि प्राण । कार्येभागें वेगळाले जाण । नाहीं तरी वायोचें लक्षण । येकचि असे ॥ ११ ॥

In the same way, the five vital breaths (pranas) are distinguished by their functions; otherwise, the essential nature of the air-principle is one and the same.

सर्वांगीं व्यान नाभी समान । कंठी उदान गुदीं अपान । मुखीं नासिकीं प्राण । नेमस्त जाणावा ॥ १२ ॥

Vyana pervades the whole body, Samana resides at the navel, Udana at the throat, Apana at the anus, and Prana at the mouth and nostrils — such is the fixed seat of each, to be understood.

बोलिलें हें प्राणपंचक । आतां ज्ञानैंद्रियेंपंचक । श्रोत्र त्वचा चक्षु जिव्हा नासिक । ऐसीं हें ज्ञानेंद्रियें ॥ १३ ॥

Thus the fivefold vital breath has been described; now hear the five organs of knowledge. Ear, skin, eye, tongue, and nose — these are the five sense organs.

वाचा पाणी पाद शिस्न गुद । हे कर्मैंद्रियें प्रसिद्ध । शब्द स्परुष रूप रस गंध । ऐसें हें विषयपंचक ॥ १४ ॥

Speech, hands, feet, the organ of generation, and the organ of excretion are the well-known organs of action. Sound, touch, form, taste, and smell make up the fivefold sense-objects.

अंतःकर्ण प्राणपंचक । ज्ञानेंद्रियें कर्मेंद्रिये पंचक । पांचवें विषयपंचक । ऐसीं हे पांच पंचकें ॥ १५ ॥

The fivefold inner faculty, the fivefold vital breath, the five organs of knowledge, the five organs of action, and the fivefold sense-objects — these are the five sets of five.

ऐसें हे पंचविस गुण । मिळोन सूक्ष्म देह जाण । याच कर्दम बोलिला श्रवण । केलें पाहिजे ॥ १६ ॥

Thus these twenty-five components together make up the subtle body — this should be understood. All of this should be carefully listened to and absorbed.

अंतःकर्ण व्यान श्रवण वाचा । शब्द विषये आकाशाचा । पुढें विस्तार वायोचा । बोलिला असे ॥ १७ ॥

The inner faculty, Vyana, the organ of hearing, speech, and the sense-object of sound — these belong to the element of ether. What follows next is the elaboration of the element of air.

मन समान त्वचा पाणी । स्पर्श रूप हा पवनीं । ऐसे हे अडाखे साधुनी । कोठा करावा ॥ १८ ॥

Mind, Samana, skin, hands, and the sense-object of touch belong to the element of air. By gathering these correspondences carefully, one should set them out in an orderly scheme.

बुद्धि उदान नयेन चरण । रूपविषयाचें दर्शन । संकेतें बोलिलें मन । घालून पाहिजे ॥ १९ ॥

Intellect, Udana, eyes, feet, and the perception of form and sight belong to the element of fire. This has been stated by way of correspondence, and should be grasped by applying the mind carefully.

चित्त अपान जिव्हा शिस्न । रसविषये आप जाण । पुढें ऐका सावधान । पृथ्वीचें रूप ॥ २० ॥

Chitta, Apana, tongue, the organ of generation, and the sense-object of taste belong to the element of water. Now listen carefully to what follows regarding the nature of the earth element.

अहंकार प्राण घ्राण । गुद गंधविषये जाण । ऐसे केलें निरूपण । शास्त्रमतें ॥ २१ ॥

Ahankara, Prana, the nose, the organ of excretion, and the sense-object of smell belong to the element of earth. Thus has this exposition been set forth, in keeping with scriptural teaching.

ऐसा हा सूक्ष्म देहे । पाहातां होईजे निसंदेहे । येथें मन घालून पाहे । त्यासीच हें उमजे ॥ २२ ॥

Examining this subtle body carefully in this way, all doubt is removed. Only the one who applies the mind attentively here comes to truly grasp it.

ऐसें सूक्ष्म देहे बोलिलें । पुढें स्थूळ निरोपिलें । आकाश पंचगुणें वर्तलें । कैसें स्थुळीं ॥ २३ ॥

Thus the subtle body has been described; now the gross body will be explained. See how the five qualities of the ether element operate within this gross body.

काम क्रोध शोक मोहो भये । हा पंचविध आकाशाचा अन्वये । पुढें पंचविध वायो । निरोपिला ॥ २४ ॥

Desire, anger, grief, delusion, and fear — these are the five qualities belonging to the element of ether. Next will be explained the five qualities of the element of air.

चळण वळण प्रासारण । निरोध आणि आकोचन । हें पंचविध लक्षण । प्रभंजनाचें ॥ २५ ॥

Movement, turning, expansion, restraint, and contraction — these are the five characteristic marks of the element of air.

क्षुधा त्रुषा आलस्य निद्रा मैथुन । हे तेजाचे पंचविध गुण । आतां पुढें आपलक्षण । निरोपिलें पाहिजे ॥ २६ ॥

Hunger, thirst, laziness, sleep, and sexual desire — these are the five qualities of the element of fire. Now, next, the characteristics of the element of water must be told.

शुक्लीत श्रोणीत लाळ मूत्र स्वेद । हा पंचविध आपाचा भेद । पुढें पृथ्वी विशद । केली पाहिजे ॥ २७ ॥

Semen, blood/ovum, saliva, urine, and sweat — these are the five distinctions belonging to the element of water. Next the element of earth must be explained clearly.

अस्ति मांष त्वचा नाडी रोम । हे पृथ्वीचे पंचविध धर्म । ऐसे स्थूळ देहाचें वर्म । बोलिलें असे ॥ २८ ॥

Bones, flesh, skin, veins, and hair — these are the five properties belonging to the element of earth. Thus the essential secret of the gross body has been fully told.

पृथ्वी आप तेज वायो आकाश । हे पांचाचे पंचविस । ऐसें मिळोन स्थूळ देहास । बोलिजेतें ॥ २९ ॥

Earth, water, fire, air, and ether — from these five elements come these twenty-five qualities. All of this together is what is called the gross body.

तिसरा देह कारण अज्ञान । चौथा माहांकारण ज्ञान । हे च्यारी देह निर्शितां विज्ञान । परब्रह्म तें ॥ ३० ॥

The third body is the causal body, made of ignorance; the fourth is the great-causal body, made of knowledge. When all four of these bodies are negated through discerning realization, what remains is Parabrahma itself.

विचारें चौदेहावेगळें केलें । मीपण तत्वासरिसें गेलें । अनन्य आत्मनिवेदन जालें । परब्रह्मीं ॥ ३१ ॥

Through discernment, once one is set apart from all four bodies, the sense of 'I' departs along with the very elements themselves. Then complete, undivided surrender of the self to Parabrahma takes place.

विवेकें चुकला जन्म मृत्य । नरदेहीं साधिलें महत्कृत्य । भक्तियोगें कृत्यकृत्य । सार्थक जालें ॥ ३२ ॥

Through discernment alone the cycle of birth and death is escaped; this great task is accomplished only in a human body. Through the path of devotion one becomes truly fulfilled, and life finds its complete purpose.

इति श्री पंचीकर्ण । केलेंचि करावें विवर्ण । लोहाचें जालें सुवर्ण । परिसाचेनयोगें ॥ ३३ ॥

Thus ends this exposition of panchikaran, and what has been said should be explained and dwelt upon again and again. As iron is turned to gold by the touch of the philosopher's stone, so is the effect of this teaching.

हाहि दृष्टांत घडेना । परिसाचेन परीस करवेना । शरण जातां साधुजना । साधुच होइजे ॥ ३४ ॥

Yet even this comparison falls short, for the touchstone's touch cannot turn iron into another touchstone. But surrender to a true sadhu is different — for through that surrender, one becomes a sadhu oneself.