Explanation of the Principle Elements

1. From the location of the navel arises the subtle intuition that is called the "Para" speech which is beyond the audible range of sound. Understand that the form of sound that comes next is conceived, yet still is unexpressed, and which dwells at the level of heart, is called the "Pashyanti" speech.
2. The sound that has form and is expressed as a whisper at the level of the throat is called the "Madhyama" speech, and the sound that is in the form of the expressed word is called the "Vaikhari" speech.
3. The Para speech at the position navel is the seat of the "inner-mind" (antahkarana). The explanation of the five aspects of the inner-mind will be described now.
4. Understand that the sense of remembrance that rises up effortlessly from the non-conceptual stillness is the inner-mind that is the consciousness or awareness of living beings.
5. From this remembrance of the inner-mind arises the thoughts such as, "Is something like this?" or "Is it not like this?," or "Should something be done?" or "Should nothing be done?" The arising of this type of thoughts is what is called the "mind" (mana).
6. The nature of the mind is the combination of imagination and doubt from which inferences and conclusions are drawn. Understand that from there, when a determination is made, that is the form of the "intellect" (buddhi).
7. The nature of the intellect is that it reasons and makes determinations "to do something," or "not to do something." Understand this with inward discrimination.
8. When a determination is made by the intellect and then that determination is reconsidered again and again by the mind, this is called "thinking," or thoughts (chitta). Consider the correct meaning of this.
9. When there is the subsequent holding on to the pride of doing an action and a sense that "I am definitely the doer of action," this is called the "ego" or feeling that "I am" (ahamkara).
10. These are the five aspects of the inner-mind. (consciousness or awareness, intellect, mind, thinking, and ego) These five aspects are intermingled together as one. They are differentiated according to their five distinct functions.
11. Similarly, there are five vital energies, or breaths (pranas) in the body that are differentiated according to their distinct functions. Understand that these are of the nature of the motion of the element of wind that is really only one.
12. These five aspects of wind in the body are (1) the wind that circulates throughout the body (vyana), (2) the wind at the naval region that digests food (samana), (3) the wind at the region of the throat which enables the voice (udana) (4) the eliminative wind at the anus (apana), and (5) the wind that is the breath that is present in the nose and mouth (prana). Understand this clearly.
13. The five aspects of prana have thus been described. The five sense organs of knowledge are the ears, the skin, the eyes, the tongue, and the nose.
14. The five objects of the sense organs are sound, touch, recognition of forms, taste, and smell. The five organs of action are the speech, the hands, the legs, the genitals, and the anus. These organs of action are well known.
15. The five aspects of the inner-mind, the five pranas, the five sense organs, the five organs of action, and the five objects of the sense organs, all together make up five groups with five elements in each.
16. Like this, understand that these are the twenty-five attributes that are intermingled together that make up the subtle body. Now, this mixture of the attributes of the subtle body will be explained in their relation to the five elements. Please listen attentively.
17. The inner-mind, the circulating wind, hearing, speech, and sound are of the element of space. Next, the domain of wind will be told.
18. The mind, the wind of digestion, the skin, the hands, and the sense of touch are of the element of wind. These can all be easily organized into a chart as an aid to understanding. (Refer to the table at the end of this sub-chapter.)
19. The intellect, the wind of speech, the eyes, the feet, and sight, are of the element of light. The signs of these have been indicated. One must see this for oneself with the application of concentration.
20. The faculty of thinking, the wind of elimination, the tongue, the genitals, and taste, are of the element of water. Please remain attentive as the domain of the earth element is told next.
21. The ego, the breath, the nose, the anus, and the objects that are smelled are of the element of earth. This is the way of explanation that is given according to the ancient scriptures of spiritual science (Shastras).
22. Thus the elements of the subtle body have been described. When this is seen with subtle observation, one becomes free of doubt. All of this will be revealed to one who applies the concentration of mind to this topic.
23. Now, the subtle body has been described. Next, the gross physical body will be explained. First, how space exists in the physical body with its five attributes will be told.
24. Desire, anger, sorrow, enticement (lust for objects), and fear are the five attributes of the element of space in the body. Next, the attributes of wind will be told.
25. Movement, turning, expansion, resistance, and contraction are the attributes of the element of wind in the physical body.
26. Hunger, thirst, laziness, sleep, and sexual intercourse are the five qualities of the element of fire in the body. Next, the attributes of water will be told.
27. Semen, blood, saliva, urine ,and sweat are the five attributes of the element of water in the body. Next the attributes of earth will be told.
28. Bones, flesh, skin, nerves, and hair are the five attributes of the element of earth that are seen in the body. Thus, the description of the gross physical body has now been given.
29. Earth, Water, Fire, Wind, and Space are the five elements, each with its group of five attributes, and all are combined together to make twenty-five attributes that comprise the gross physical body.
30. The third body is called the Causal Body, which is ignorance. The fourth body is the Great Causal Body which is Knowledge. With the dissolution of all of the four bodies, what remains is Parabrahman, the Absolute.
31. With inquiry and thoughtfulness one can go beyond the four bodies, and the sense of an individual "I" along with all of these various elements dissolve in Oneness. In this self-surrender is the realization of Parabrahman.
32. Through the power of discrimination, one can escape the cycle of birth and death. This is the great achievement that can be accomplished with the human body. With devotion, the fulfillment of life becomes accomplished.
33. Thus, the description of the science of the five elements has been explained. Reflect upon it again and again, and iron can be turned to gold with this wonderful philosopher's stone.
34. However, even this simile is not entirely correct. With the philosopher’s stone, one cannot create another philosopher’s stone, but by surrendering to the saints and sages, one becomes a sage oneself.