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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-114

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श्रीराम उवाच ।
अविद्याविभवप्रोत्थं निविडं पुरुषस्य हि ।
महदान्ध्यमिदं ब्रह्मन्कथं नाम विनश्यति ॥ १ ॥
śrīrāma uvāca ,
avidyāvibhavaprotthaṃ niviḍaṃ puruṣasya hi ,
mahadāndhyamidaṃ brahmankathaṃ nāma vinaśyati 1
1. śrīrāma uvāca avidyāvibhavaprotham niviḍam puruṣasya
hi mahat āndhyam idam brahman katham nāma vinaśyati
1. śrīrāma uvāca brahman,
puruṣasya hi avidyāvibhavaprotham niviḍam idam mahat āndhyam katham nāma vinaśyati
1. Śrī Rāma said: O Brahman, how indeed does this profound blindness, which truly arises from the abundance of ignorance (avidyā) and affects the supreme cosmic person (puruṣa), ever vanish?
श्रीवसिष्ठ उवाच ।
यथा तुषारकणिका भास्करालोकनात्क्षणात् ।
नश्यत्येवमविद्येयं राघवात्मावलोकनात् ॥ २ ॥
śrīvasiṣṭha uvāca ,
yathā tuṣārakaṇikā bhāskarālokanātkṣaṇāt ,
naśyatyevamavidyeyaṃ rāghavātmāvalokanāt 2
2. śrīvasiṣṭha uvāca yathā tuṣārakaṇikā bhāskara ālokanāt
kṣaṇāt naśyati evam avidyā iyam rāghava ātma avalokanāt
2. śrīvasiṣṭha uvāca rāghava,
yathā tuṣārakaṇikā bhāskara ālokanāt kṣaṇāt naśyati,
evam iyam avidyā ātma avalokanāt (naśyati)
2. Śrī Vasiṣṭha said: O Rāghava, just as a dewdrop instantly vanishes upon the sight of the sun, so too does this ignorance (avidyā) truly disappear through the realization of the Self (ātman).
तावत्संसारभृगुषु स्वात्मना सह देहिनम् ।
आन्दोलयति नीरन्ध्रदुःखकण्टकशालिषु ॥ ३ ॥
tāvatsaṃsārabhṛguṣu svātmanā saha dehinam ,
āndolayati nīrandhraduḥkhakaṇṭakaśāliṣu 3
3. tāvat saṃsārabhṛguṣu svātmanā saha dehinam
āndolayati nīrandhraduḥkhakaṇṭakaśāliṣu
3. (avidyā) tāvat nīrandhraduḥkhakaṇṭakaśāliṣu
saṃsārabhṛguṣu svātmanā saha dehinam āndolayati
3. As long as this ignorance persists, it tosses the embodied being, along with its own individual self, upon the precipices of transmigration (saṃsāra), which are covered with incessant thorns of suffering.
अविद्या यावदस्यास्तु नोत्पन्ना क्षयकारिणी ।
स्वयमात्मावलोकेच्छा मोहसंक्षयदायिनी ॥ ४ ॥
avidyā yāvadasyāstu notpannā kṣayakāriṇī ,
svayamātmāvalokecchā mohasaṃkṣayadāyinī 4
4. avidyā yāvat asyāḥ tu na utpannā kṣayakāriṇī
svayam ātma-avaloka-icchā moha-saṃkṣaya-dāyinī
4. yāvat asyāḥ kṣayakāriṇī na utpannā,
tu avidyā svayam ātma-avaloka-icchā moha-saṃkṣaya-dāyinī
4. As long as that which destroys this ignorance (avidyā) has not arisen, the inherent desire for the realization of the Self (ātman) itself brings about the complete destruction of delusion.
अस्याः परं प्रपश्यन्त्याः स्वात्मनाशः प्रजायते ।
आतपानुभवार्थिन्याश्छायाया इव राघव ॥ ५ ॥
asyāḥ paraṃ prapaśyantyāḥ svātmanāśaḥ prajāyate ,
ātapānubhavārthinyāśchāyāyā iva rāghava 5
5. asyāḥ param prapaśyantyāḥ svātma-nāśaḥ prajāyate
| ātapa-anubhava-arthinyāḥ chāyāyāḥ iva rāghava
5. rāghava,
asyāḥ param prapaśyantyāḥ svātma-nāśaḥ prajāyate ātapa-anubhava-arthinyāḥ chāyāyāḥ iva
5. O Rāghava, when this (ignorance (avidyā)) perceives the Supreme, its own dissolution (svātmanāśa) arises, just like a shadow that desires the experience of sunlight [ceases to exist].
दृष्टे सर्वगते बोधे स्वयमेव विलीयते ।
सर्वाशाभ्युदितेच्छाया द्वादशार्कगणे यथा ॥ ६ ॥
dṛṣṭe sarvagate bodhe svayameva vilīyate ,
sarvāśābhyuditecchāyā dvādaśārkagaṇe yathā 6
6. dṛṣṭe sarvagate bodhe svayam eva vilīyate |
sarvāśā-abhyudita-icchāyāḥ dvādaśa-arka-gaṇe yathā
6. sarvagate bodhe dṛṣṭe,
svayam eva vilīyate,
yathā dvādaśa-arka-gaṇe sarvāśā-abhyudita-icchāyāḥ
6. When the all-pervading knowledge (bodha) is realized, [delusion] itself dissolves, just as the desire (icchā) that has arisen from all hopes [dissolves] in the presence of a group of twelve suns.
इच्छामात्रमविद्येह तन्नाशो मोक्ष उच्यते ।
स चासंकल्पमात्रेण सिद्धो भवति राघव ॥ ७ ॥
icchāmātramavidyeha tannāśo mokṣa ucyate ,
sa cāsaṃkalpamātreṇa siddho bhavati rāghava 7
7. icchā-mātram avidyā iha tat nāśaḥ mokṣaḥ ucyate |
saḥ ca asaṃkalpa-mātreṇa siddhaḥ bhavati rāghava
7. rāghava,
iha avidyā icchā-mātram,
tat nāśaḥ mokṣaḥ ucyate.
ca saḥ asaṃkalpa-mātreṇa siddhaḥ bhavati
7. Here, ignorance (avidyā) is simply desire (icchā). Its cessation is called final liberation (mokṣa). And that (liberation (mokṣa)), O Rāghava, is achieved merely by the absence of mental constructs (asaṃkalpamātreṇa).
मनागपि मनोव्योम्नि वासनारजनीक्षये ।
कालिमा तनुतामेति चिदादित्यमहोदयात् ॥ ८ ॥
manāgapi manovyomni vāsanārajanīkṣaye ,
kālimā tanutāmeti cidādityamahodayāt 8
8. manāk api manovyomni vāsanārajanīkṣaye
kālimā tanutām eti cidādityamahodayāt
8. manovyomni vāsanārajanīkṣaye manāk api
kālimā cidādityamahodayāt tanutām eti
8. When the night of latent tendencies (vāsanā) ends in the sky of the mind, any trace of darkness diminishes due to the glorious rising of the sun of consciousness (cit).
यथोदिते दिनकरे क्वापि याति तमस्विनी ।
तथा विवेकेऽभ्युदिते क्वाप्यविद्या विलीयते ॥ ९ ॥
yathodite dinakare kvāpi yāti tamasvinī ,
tathā viveke'bhyudite kvāpyavidyā vilīyate 9
9. yathā udite dinakare kva api yāti tamasvinī
tathā viveke abhyudite kva api avidyā vilīyate
9. yathā dinakare udite tamasvinī kva api yāti
tathā viveke abhyudite avidyā kva api vilīyate
9. Just as night (tamasvinī) vanishes somewhere when the sun (dinakara) rises, so too, ignorance (avidyā) disappears when discrimination (viveka) dawns.
दृढवासनया बन्धो घनतामेति चेतसः ।
बलाद्वेतालसंकल्पः संध्याकाले यथा शिशोः ॥ १० ॥
dṛḍhavāsanayā bandho ghanatāmeti cetasaḥ ,
balādvetālasaṃkalpaḥ saṃdhyākāle yathā śiśoḥ 10
10. dṛḍhavāsanayā bandhaḥ ghanatām eti cetasaḥ
balāt vetālasaṅkalpaḥ sandhyākāle yathā śiśoḥ
10. dṛḍhavāsanayā cetasaḥ bandhaḥ ghanatām eti
yathā balāt śiśoḥ vetālasaṅkalpaḥ sandhyākāle
10. The mind's bondage (bandha) becomes firm due to strong latent tendencies (vāsanā), just as a child's forceful imagination of a ghost (vetāla-saṅkalpa) at twilight.
श्रीराम उवाच ।
यावत्किंचिदिदं दृश्यं साविद्या क्षीयते च सा ।
आत्मभावनया ब्रह्मन्नात्मासौ कीदृशः स्मृतः ॥ ११ ॥
śrīrāma uvāca ,
yāvatkiṃcididaṃ dṛśyaṃ sāvidyā kṣīyate ca sā ,
ātmabhāvanayā brahmannātmāsau kīdṛśaḥ smṛtaḥ 11
11. śrīrāma uvāca yāvat kiñcit idam dṛśyam sā avidyā kṣīyate
ca sā ātmbhāvanayā brahman ātmā asau kīdṛśaḥ smṛtaḥ
11. śrīrāma uvāca he brahman yāvat kiñcit idam dṛśyam sā avidyā
ca sā ātmbhāvanayā kṣīyate tadā asau ātmā kīdṛśaḥ smṛtaḥ
11. Śrī Rāma said: "O Brahman (brahman), when this entire visible world (dṛśya) and that ignorance (avidyā) are destroyed through the contemplation of the self (ātman), what kind of self (ātman) is that which is thus remembered or known?"
श्रीवसिष्ठ उवाच ।
चेत्यानुपातरहितं सामान्येन च सर्वगम् ।
यच्चित्तत्त्वमनाख्येयं स आत्मा परमेश्वरः ॥ १२ ॥
śrīvasiṣṭha uvāca ,
cetyānupātarahitaṃ sāmānyena ca sarvagam ,
yaccittattvamanākhyeyaṃ sa ātmā parameśvaraḥ 12
12. śrīvasiṣṭha uvāca cetyānupātarahitam sāmānyena ca
sarvagam yat cittattvam anākhyeyam saḥ ātmā parameśvaraḥ
12. śrīvasiṣṭha uvāca: yat cetyānupātarahitam ca sāmānyena sarvagam anākhyeyam cittattvam,
saḥ ātmā parameśvaraḥ.
12. Śrī Vasiṣṭha said: That principle of consciousness which is free from all objects of thought and their dissolution, which is universally all-pervading, and which is inexpressible – that is the Self (ātman) and the Supreme Lord.
आब्रह्म स्तम्बपर्यन्तं तृणादि यदिदं जगत् ।
तत्सर्वं सर्वदात्मैव नाविद्या विद्यतेऽनघ ॥ १३ ॥
ābrahma stambaparyantaṃ tṛṇādi yadidaṃ jagat ,
tatsarvaṃ sarvadātmaiva nāvidyā vidyate'nagha 13
13. ābrahma stambaparyantam tṛṇādi yat idam jagat tat
sarvam sarvadā ātmā eva na avidyā vidyate anagha
13. anagha,
yat idam ābrahma stambaparyantam tṛṇādi jagat,
tat sarvam sarvadā ātmā eva; avidyā na vidyate.
13. O sinless one, this entire world, from Brahmā down to a blade of grass and all that is, is always the Self (ātman) alone. Ignorance (avidyā) does not exist.
सर्वं च खल्विदं ब्रह्म नित्यं चिद्धनमक्षतम् ।
कल्पनान्या मनोनाम्नी विद्यते नहि काचन ॥ १४ ॥
sarvaṃ ca khalvidaṃ brahma nityaṃ ciddhanamakṣatam ,
kalpanānyā manonāmnī vidyate nahi kācana 14
14. sarvam ca khalu idam brahma nityam ciddhanam
akṣatam kalpanā anyā manaḥnāmnī vidyate na hi kācana
14. khalu ca idam sarvam nityam ciddhanam akṣatam brahma.
manaḥnāmnī anyā kalpanā kācana na hi vidyate.
14. And indeed, all this is the eternal, pure consciousness, imperishable Absolute (brahman). No other mental construct named mind (manas) truly exists.
न जायते न म्रियते किंचिदत्र जगत्त्रये ।
न च भावविकाराणां सत्ता क्वचन विद्यते ॥ १५ ॥
na jāyate na mriyate kiṃcidatra jagattraye ,
na ca bhāvavikārāṇāṃ sattā kvacana vidyate 15
15. na jāyate na mriyate kim cit atra jagattraye
na ca bhāvavikārāṇām sattā kvacana vidyate
15. atra jagattraye kiṃcit na jāyate,
na mriyate.
ca bhāvavikārāṇām sattā kvacana na vidyate.
15. Nothing is born and nothing dies in these three worlds. And the existence of the six modifications of being does not exist anywhere.
केवलं केवलाभासं सर्वसामान्यमक्षतम् ।
चेत्यानुपातरहितं चिन्मात्रमिह विद्यते ॥ १६ ॥
kevalaṃ kevalābhāsaṃ sarvasāmānyamakṣatam ,
cetyānupātarahitaṃ cinmātramiha vidyate 16
16. kevalam kevalābhāsam sarvasāmānyam akṣatam
cetyānupātarahitam cinmātram iha vidyate
16. iha kevalam kevalābhāsam sarvasāmānyam
akṣatam cetyānupātarahitam cinmātram vidyate
16. Here, only pure consciousness (cinmātra) exists, which is singular, self-effulgent, universally pervasive, unblemished, and free from the succession of any cognized objects.
तस्मिन्नित्ये तते शुद्धे चिन्मात्रे निरुपद्रवे ।
शान्ते समसमाभोगे निर्विकारोदितात्मनि ॥ १७ ॥
tasminnitye tate śuddhe cinmātre nirupadrave ,
śānte samasamābhoge nirvikāroditātmani 17
17. tasmin nitye tate śuddhe cinmātre nirupadrave
śānte samasamābhoge nirvikāroditātmani
17. tasmin nitye tate śuddhe cinmātre nirupadrave
śānte samasamābhoge nirvikāroditātmani
17. In that eternal, all-pervading, pure consciousness (cinmātra) - which is undisturbed, serene, experiences all things with perfect equanimity, and is a self (ātman) that has manifested without modification.
यैषा स्वभावातिगतं स्वयं संकल्प्य धावति ।
चिच्चैत्यं स्वयमाम्लाना सा म्लाना तन्मनः स्मृतम् ॥ १८ ॥
yaiṣā svabhāvātigataṃ svayaṃ saṃkalpya dhāvati ,
ciccaityaṃ svayamāmlānā sā mlānā tanmanaḥ smṛtam 18
18. yā eṣā svabhāvātigatam svayam saṅkalpya dhāvati
cit caityam svayam āmlānā sā mlānā tat manaḥ smṛtam
18. yā eṣā cit svabhāvātigatam caityam svayam saṅkalpya
dhāvati svayam āmlānā sā mlānā tat manaḥ smṛtam
18. That consciousness (cit) which, spontaneously conceiving of objects (caitya) that transcend its own intrinsic nature (svabhāva), rushes forth and thereby becomes self-withered – that withered state is understood as the mind (manas).
एतस्मात्सर्वगाद्देवात्सर्वशक्तेर्महात्मनः ।
विभागकलनाशक्तिर्लहरीवोत्थिताम्भसः ॥ १९ ॥
etasmātsarvagāddevātsarvaśaktermahātmanaḥ ,
vibhāgakalanāśaktirlaharīvotthitāmbhasaḥ 19
19. etasmāt sarvagāt devāt sarvaśakteḥ mahātmanaḥ
vibhāgakalanāśaktiḥ laharī iva utthitāmbhasaḥ
19. etasmāt sarvagāt devāt sarvaśakteḥ mahātmanaḥ
vibhāgakalanāśaktiḥ laharī iva utthitāmbhasaḥ
19. From this all-pervading, divine being (deva), the all-powerful (śakti) great self (ātman), there arises the power (śakti) of creating distinctions, just as a wave emerges from water.
एकस्मिन्वितते शान्ते या न किंचन विद्यते ।
संकल्पमात्रेण गता सा सिद्धिं परमात्मनि ॥ २० ॥
ekasminvitate śānte yā na kiṃcana vidyate ,
saṃkalpamātreṇa gatā sā siddhiṃ paramātmani 20
20. ekasmin vitate śānte yā na kiñcana vidyate
saṅkalpamātreṇa gatā sā siddhiṃ paramātmani
20. yā ekasmin vitate śānte na kiñcana vidyate
sā siddhiṃ paramātmani saṅkalpamātreṇa gatā
20. That perfection (siddhi), which is present in the single, pervasive, peaceful (state) where nothing else is found, is attained in the supreme Self (paramātman) merely by conception (saṅkalpa).
अतः संकल्पसिद्धेयं संकल्पेनैव नश्यति ।
येनैव जाता तेनैव वह्निज्वालेव वायुना ॥ २१ ॥
ataḥ saṃkalpasiddheyaṃ saṃkalpenaiva naśyati ,
yenaiva jātā tenaiva vahnijvāleva vāyunā 21
21. ataḥ saṅkalpasiddhā iyam saṅkalpena eva naśyati
yena eva jātā tena eva vahnijvālā iva vāyunā
21. ataḥ iyam saṅkalpasiddhā saṅkalpena eva naśyati
yena eva jātā tena eva vāyunā vahnijvālā iva
21. Therefore, this perfection (siddhi), which is achieved by conception (saṅkalpa), is destroyed by conception (saṅkalpa) itself, just as a flame, which arises through wind (vāyu), is extinguished by that very wind.
पौरुषोद्योगसिद्धेन भोगाशा रूपतां गता ।
असंकल्पनमात्रेण साविद्या प्रविलीयते ॥ २२ ॥
pauruṣodyogasiddhena bhogāśā rūpatāṃ gatā ,
asaṃkalpanamātreṇa sāvidyā pravilīyate 22
22. pauruṣodyogasiddhena bhogāśā rūpatām gatā
asaṅkalpanamātreṇa sā avidyā pravilīyate
22. pauruṣodyogasiddhena bhogāśā rūpatām gatā
asaṅkalpanamātreṇa sā avidyā pravilīyate
22. The desire for worldly enjoyments (bhogāśā), which has taken shape (or manifested) through the accomplishment of personal effort, (that desire, which is) that ignorance (avidyā), completely dissolves merely through the absence of conception (asaṅkalpa).
नाहं ब्रह्मेति संकल्पात्सुदृढाद्बध्यते मनः ।
सर्वं ब्रह्मेति संकल्पात्सुदृढान्मुच्यते मनः ॥ २३ ॥
nāhaṃ brahmeti saṃkalpātsudṛḍhādbadhyate manaḥ ,
sarvaṃ brahmeti saṃkalpātsudṛḍhānmucyate manaḥ 23
23. na aham brahma iti saṅkalpāt sudṛḍhāt badhyate manaḥ
sarvam brahma iti saṅkalpāt sudṛḍhāt mucyate manaḥ
23. sudṛḍhāt na aham brahma iti saṅkalpāt manaḥ badhyate
sudṛḍhāt sarvam brahma iti saṅkalpāt manaḥ mucyate
23. From the very firm conception (saṅkalpa) 'I am not brahman', the mind (manas) is bound. From the very firm conception (saṅkalpa) 'Everything is brahman', the mind (manas) is liberated (mokṣa).
संकल्पः परमो बन्धस्त्वसंकल्पो विमुक्तता ।
संकल्पं संविजित्यान्तर्यथेच्छसि तथा कुरु ॥ २४ ॥
saṃkalpaḥ paramo bandhastvasaṃkalpo vimuktatā ,
saṃkalpaṃ saṃvijityāntaryathecchasi tathā kuru 24
24. saṅkalpaḥ paramaḥ bandhaḥ tu asaṅkalpaḥ vimuktatā
saṅkalpam saṃvijitya antaḥ yathā icchasi tathā kuru
24. saṅkalpaḥ paramaḥ bandhaḥ tu asaṅkalpaḥ vimuktatā
antaḥ saṅkalpam saṃvijitya yathā icchasi tathā kuru
24. Volitional thought (saṅkalpa) is the ultimate bondage, while the absence of such thought (asaṅkalpa) is liberation. Having completely conquered this intention (saṅkalpa) within yourself, act as you wish.
दृढा न याम्बरेऽत्रास्ति नलिनी हेमपङ्कजा ।
लोलवैदूर्यमधुपा सुगन्धितदिगन्तरा ॥ २५ ॥
dṛḍhā na yāmbare'trāsti nalinī hemapaṅkajā ,
lolavaidūryamadhupā sugandhitadigantarā 25
25. dṛḍhā na yā ambare atra asti nalinī hemapaṅkajā
lolavaidūryamadhupā sugandhitadigantarā
25. yā dṛḍhā hemapaṅkajā lolavaidūryamadhupā
sugandhitadigantarā nalinī ambare atra na asti
25. There is no firm lotus plant here in the sky, adorned with golden lotuses, with restless emerald-like bees, and whose fragrance fills all directions.
उद्दण्डैः प्रकटाभोगैर्मृणालभुजमण्डलैः ।
विहसन्ती प्रकाशस्य शशिनो रश्मिमण्डलम् ॥ २६ ॥
uddaṇḍaiḥ prakaṭābhogairmṛṇālabhujamaṇḍalaiḥ ,
vihasantī prakāśasya śaśino raśmimaṇḍalam 26
26. uddaṇḍaiḥ prakaṭābhogaiḥ mṛṇālabhujamaṇḍalaiḥ
vihasantī prakāśasya śaśinaḥ raśmimaṇḍalam
26. uddaṇḍaiḥ prakaṭābhogaiḥ mṛṇālabhujamaṇḍalaiḥ
śaśinaḥ prakāśasya raśmimaṇḍalam vihasantī
26. With its erect stalks and prominent, spreading lotus-stalk arms, it outshines the luminous orb of the moon's rays.
विकल्पजालिकेवेत्थमसत्येवापि सत्समा ।
मनःस्वार्थविलासार्थं यथा बालेन कल्प्यते ॥ २७ ॥
vikalpajālikevetthamasatyevāpi satsamā ,
manaḥsvārthavilāsārthaṃ yathā bālena kalpyate 27
27. vikalpajālikā iva ittham asatyā eva api satsamā
manaḥsvārthavilāsārtham yathā bālena kalpyate
27. ittham asatyā eva api satsamā vikalpajālikā iva
yathā bālena manaḥsvārthavilāsārtham kalpyate
27. In this manner, a network of mental constructs (vikalpa-jālikā), though unreal, appears as if real, just as it is imagined by a child for the mind's own playful enjoyment.
तथैवेयमविद्येह भवबन्धनबन्धनी ।
चपला न सुखायैव बालेन कलिता दृढा ॥ २८ ॥
tathaiveyamavidyeha bhavabandhanabandhanī ,
capalā na sukhāyaiva bālena kalitā dṛḍhā 28
28. tathā eva iyam avidyā iha bhava-bandhana-bandhanī
capalā na sukhāya eva bālena kalitā dṛḍhā
28. iha iyam avidyā bhava-bandhana-bandhanī tathā eva capalā ca na sukhāya eva (asti),
bālena dṛḍhā kalitā (asti).
28. This ignorance (avidyā) here, which binds one to the cycle of existence (saṃsāra), is fickle and certainly does not lead to happiness, yet it is firmly grasped by a foolish person.
कृशोऽतिदुःखी बद्धोऽहं हस्तपादादिमानहम् ।
इति भावानुरूपेण व्यवहारेण बध्यते ॥ २९ ॥
kṛśo'tiduḥkhī baddho'haṃ hastapādādimānaham ,
iti bhāvānurūpeṇa vyavahāreṇa badhyate 29
29. kṛśaḥ ati-duḥkhī baddhaḥ aham hasta-pāda-ādi-mān
aham iti bhāva-anurūpeṇa vyavahāreṇa badhyate
29. aham kṛśaḥ ati-duḥkhī baddhaḥ hasta-pāda-ādi-mān aham (asmi) iti bhāva-anurūpeṇa vyavahāreṇa badhyate.
29. "I am lean, extremely miserable, and bound; I possess hands, feet, and the like." Thinking thus, one becomes bound by behavior that conforms to such a state of mind.
नाहं दुःखी न मे देहो बन्धः कस्यात्मनः स्थितः ।
इति भावानुरूपेण व्यवहारेण मुच्यते ॥ ३० ॥
nāhaṃ duḥkhī na me deho bandhaḥ kasyātmanaḥ sthitaḥ ,
iti bhāvānurūpeṇa vyavahāreṇa mucyate 30
30. na aham duḥkhī na me dehaḥ bandhaḥ kasya ātmanaḥ
sthitaḥ iti bhāva-anurūpeṇa vyavahāreṇa mucyate
30. aham na duḥkhī (asmi).
me dehaḥ (api) na (asti).
kasya ātmanaḥ bandhaḥ sthitaḥ? iti bhāva-anurūpeṇa vyavahāreṇa mucyate.
30. "I am not miserable; this body is not mine. To which true self (ātman) does bondage (bandha) apply?" Thinking thus, one is liberated by conduct that aligns with such a mindset.
नाहं मांसं न चास्थीनि देहादन्यः परो ह्यहम् ।
इति निश्चयवानन्तः क्षीणाविद्य इहोच्यते ॥ ३१ ॥
nāhaṃ māṃsaṃ na cāsthīni dehādanyaḥ paro hyaham ,
iti niścayavānantaḥ kṣīṇāvidya ihocyate 31
31. na aham māṃsam na ca asthīni dehāt anyaḥ paraḥ hi
aham iti niścaya-vān antaḥ kṣīṇa-avidyaḥ iha ucyate
31. aham na māṃsam,
na ca asthīni (asmi).
aham hi dehāt anyaḥ paraḥ (asmi).
iti niścaya-vān antaḥ (saḥ) iha kṣīṇa-avidyaḥ ucyate.
31. "I am not flesh, nor am I bones; I am indeed other than the body, the transcendent (puruṣa)." One who possesses this inner conviction is, in this context, said to have overcome ignorance (avidyā).
प्रोत्तुङ्गसुरशैलाग्रवैदूर्यशिखरप्रभा ।
अथवार्कांशुदुर्भेदा तिमिरश्रीः स्थितोपरि ॥ ३२ ॥
prottuṅgasuraśailāgravaidūryaśikharaprabhā ,
athavārkāṃśudurbhedā timiraśrīḥ sthitopari 32
32. prottuṅgasuraśailāgravaidūryaśikharaprabhā
athavā arkāṃśudurbhedā timiraśrīḥ sthitā upari
32. timiraśrīḥ prottuṅgasuraśailāgravaidūryaśikharaprabhā
athavā arkāṃśudurbhedā upari sthitā
32. The splendor of darkness, shining like the peak of an emerald gem atop a very high divine mountain, or impenetrable even by the sun's rays, stood above.
कल्प्यते हि यथा व्योम्नः कालिमेति स्वभावतः ।
पुंसा धरणिसंस्थेन स्वसंकल्पनयेद्धया ॥ ३३ ॥
kalpyate hi yathā vyomnaḥ kālimeti svabhāvataḥ ,
puṃsā dharaṇisaṃsthena svasaṃkalpanayeddhayā 33
33. kalpyate hi yathā vyomnaḥ kālimā iti svabhāvataḥ
puṃsā dharaṇisaṃsthena sva-saṃkalpanayā īddhayā
33. yathā vyomnaḥ kālimā svabhāvataḥ iti hi
dharaṇisaṃsthena puṃsā īddhayā svasaṃkalpanayā kalpyate
33. Just as the blackness of the sky is indeed imagined by a person (puruṣa) residing on earth, through his own intensified conceptualization.
कल्पितैवमविद्येयमनात्मन्यात्मभावना ।
पुरुषेणाप्रबुद्धेन न प्रबुद्धेन राघव ॥ ३४ ॥
kalpitaivamavidyeyamanātmanyātmabhāvanā ,
puruṣeṇāprabuddhena na prabuddhena rāghava 34
34. kalpitā evam avidyā iyam anātmani ātma-bhāvanā
puruṣeṇa aprabuddhena na prabuddhena rāghava
34. rāghava,
iyam avidyā evam anātmani ātma-bhāvanā aprabuddhena puruṣeṇa na prabuddhena kalpitā
34. O Rāghava, this ignorance (avidyā), which is the conception of the self (ātman) in the non-self, is thus imagined by the unawakened person (puruṣa), not by the awakened one.
श्रीराम उवाच ।
मेरुनीलमणिच्छाया नेयं नापि तमःप्रभा ।
तदेतत्किंकृतं ब्रह्मन्नीलत्वं नभसो वद ॥ ३५ ॥
śrīrāma uvāca ,
merunīlamaṇicchāyā neyaṃ nāpi tamaḥprabhā ,
tadetatkiṃkṛtaṃ brahmannīlatvaṃ nabhaso vada 35
35. śrīrāma uvāca merunīlamaṇicchāyā na iyam na api tamaḥprabhā
tat etat kiṃkṛtam brahman nīlatvam nabhasaḥ vada
35. śrīrāma uvāca: brahman,
iyam merunīlamaṇicchāyā na,
api na tamaḥprabhā.
tat etat nabhasaḥ nīlatvam kiṃkṛtam? vada.
35. Śrī Rāma said: O Brahmin, this is neither the luster of an emerald from Mount Meru, nor is it the splendor of darkness. Then, what causes this blueness of the sky? Please tell me.
श्रीवसिष्ठ उवाच ।
न नाम नीलता व्योम्नः शून्यस्य गुणवत्स्थिता ।
अन्यरत्नप्रभाभावान्न वाप्येषा च मैरवी ॥ ३६ ॥
śrīvasiṣṭha uvāca ,
na nāma nīlatā vyomnaḥ śūnyasya guṇavatsthitā ,
anyaratnaprabhābhāvānna vāpyeṣā ca mairavī 36
36. śrīvasiṣṭhaḥ uvāca | na nāma nīlatā vyomnaḥ śūnyasya guṇavat
sthitā | anyaratnaprabhābhāvāt na vā api eṣā ca mairavī ||
36. śrīvasiṣṭhaḥ uvāca vyomnaḥ śūnyasya nīlatā nāma guṇavat na
sthitā anyaratnaprabhābhāvāt na vā api ca eṣā mairavī na
36. Śrī Vasiṣṭha said: The blueness of the sky does not, in truth, reside as an inherent quality of the void (śūnya). Nor does this blueness arise from the absence of the radiance of other jewels, nor again is this appearance *mairavī* (a specific kind of illusory or non-blue phenomenon).
तेजोमयत्वादण्डस्य स्फारत्वादिव तेजसः ।
प्राकाश्यादण्डपारस्य तमसो नात्र संभवः ॥ ३७ ॥
tejomayatvādaṇḍasya sphāratvādiva tejasaḥ ,
prākāśyādaṇḍapārasya tamaso nātra saṃbhavaḥ 37
37. tejomayatvāt aṇḍasya sphāratvāt iva tejasaḥ |
prakāśyāt aṇḍapārasya tamasaḥ na atra saṃbhavaḥ ||
37. aṇḍasya tejomayatvāt tejasaḥ sphāratvāt iva
aṇḍapārasya prakāśyāt atra tamasaḥ saṃbhavaḥ na
37. Because the cosmic egg (aṇḍa) is inherently luminous, and like the expansive nature of light (tejas), and owing to the pervasive illumination beyond the cosmic egg, there is no possibility for darkness (tamas) to exist here.
केवलं शून्यतैवैषा बह्वी सुभग लक्ष्यते ।
वयस्येवानुरूपा या अविद्याया असन्मयी ॥ ३८ ॥
kevalaṃ śūnyataivaiṣā bahvī subhaga lakṣyate ,
vayasyevānurūpā yā avidyāyā asanmayī 38
38. kevalam śūnyatā eva eṣā bahvī subhaga lakṣyate
| vayasyā iva anurūpā yā avidyāyā asanmayī ||
38. subhaga,
eṣā kevalam śūnyatā eva bahvī lakṣyate yā avidyāyā asanmayī anurūpā iva vayasyā (bhavati)
38. O fortunate one, this (blueness of the sky) is merely emptiness (śūnyatā) itself, yet it appears in many forms. This appearance is perfectly suited to ignorance (avidyā), as it consists of unreality (asanmayī).
स्वदृष्टिक्षयसंपत्तावक्ष्णोरेवोदितं तमः ।
वस्तुस्वभावात्तद्व्योम्नः कार्ष्ण्यमित्यवलोक्यते ॥ ३९ ॥
svadṛṣṭikṣayasaṃpattāvakṣṇorevoditaṃ tamaḥ ,
vastusvabhāvāttadvyomnaḥ kārṣṇyamityavalokyate 39
39. svadṛṣṭikṣayasaṃpattau akṣṇoḥ eva uditam tamaḥ |
vastusvabhāvāt tat vyomnaḥ kārṣṇyam iti avalokyate ||
39. svadṛṣṭikṣayasaṃpattau akṣṇoḥ eva tamaḥ uditam (bhavati)
vastusvabhāvāt tat vyomnaḥ kārṣṇyam iti avalokyate
39. When one's own vision (dṛṣṭi) declines or reaches its limit, the darkness (tamas) that arises is solely from the eyes. Due to the inherent nature of reality (vastu), this (darkness) is then perceived as the blackness of the sky (vyoman).
एतद्बुद्ध्वा यथा व्योम्नि दृश्यमानोऽपि कालिमा ।
न कालिमेति बुद्धिः स्यादविद्यातिमिरं तथा ॥ ४० ॥
etadbuddhvā yathā vyomni dṛśyamāno'pi kālimā ,
na kālimeti buddhiḥ syādavidyātimiraṃ tathā 40
40. etat buddhvā yathā vyomni dṛśyamānaḥ api kālimā |
na kālimā iti buddhiḥ syāt avidyā timiram tathā ||
40. etat buddhvā,
yathā vyomni dṛśyamānaḥ api kālimā,
kālimā iti buddhiḥ na syāt,
tathā avidyā timiram [syāt].
40. Having understood this, just as the blackness (kālimā) perceived in the sky is not actual blackness, and one's intellect (buddhi) does not consider it such, similarly, ignorance (avidyā) is like a blinding darkness (timiram).
असंकल्पो ह्यविद्याया निग्रहः कथितो बुधैः ।
यथा गगनपद्मिन्याः स भाति सुकरः स्वयम् ॥ ४१ ॥
asaṃkalpo hyavidyāyā nigrahaḥ kathito budhaiḥ ,
yathā gaganapadminyāḥ sa bhāti sukaraḥ svayam 41
41. asaṅkalpaḥ hi avidyāyāḥ nigrahaḥ kathitaḥ budhaiḥ
| yathā gaganapadminyāḥ sa bhāti sukaraḥ svayam ||
41. hi,
avidyāyāḥ nigrahaḥ asaṅkalpaḥ budhaiḥ kathitaḥ.
yathā gaganapadminyāḥ [nigrahaḥ] sukaraḥ bhāti,
sa [tathā] svayam [sukaraḥ] bhāti.
41. Indeed, non-conceptualization (asaṅkalpa) is declared by the wise (budhaiḥ) to be the restraint (nigraha) of ignorance (avidyā). Just as the 'control' of a sky-lotus (gaganapadminī) is easily achieved, so too does this [restraint of ignorance] appear easy by itself.
भ्रमस्य जागतस्यास्य जातस्याकाशवर्णवत् ।
अपुनःस्मरणं मन्ये साधो विस्मरणं वरम् ॥ ४२ ॥
bhramasya jāgatasyāsya jātasyākāśavarṇavat ,
apunaḥsmaraṇaṃ manye sādho vismaraṇaṃ varam 42
42. bhramasya jāgatasya asya jātasya ākāśavarṇavat
| apunaḥsmaraṇam manye sādho vismaraṇam varam ||
42. sādho,
ākāśavarṇavat jātasya asya jāgatasya bhramasya apunaḥsmaraṇam,
[arthāt] vismaraṇam,
varam [iti] manye.
42. O good man (sādho), I consider non-recollection (apunaḥsmaraṇa), that is to say, forgetting (vismaraṇa), to be the best (varam) remedy for this worldly delusion (bhrama) which has arisen like the perceived color of the sky (ākāśavarṇa).
नष्टोऽहमिति संकल्पाद्यथा दुःखेन नश्यति ।
प्रबुद्धोऽस्मीतिसंकल्पाज्जनो ह्येति यथा सुखम् ॥ ४३ ॥
naṣṭo'hamiti saṃkalpādyathā duḥkhena naśyati ,
prabuddho'smītisaṃkalpājjano hyeti yathā sukham 43
43. naṣṭaḥ aham iti saṅkalpāt yathā duḥkhena naśyati |
prabuddhaḥ asmi iti saṅkalpāt janaḥ hi eti yathā sukham ||
43. yathā janaḥ 'naṣṭaḥ aham' iti saṅkalpāt duḥkhena naśyati,
[tathā] 'prabuddhaḥ asmi' iti saṅkalpāt hi janaḥ sukham eti yathā.
43. Just as a person (jana) perishes in sorrow (duḥkhena naśyati) due to the conviction 'I am lost (naṣṭaḥ aham)', similarly, from the conviction 'I am awakened (prabuddhaḥ asmi)', that person indeed attains happiness (sukham) accordingly.
तथा संमूढसंकल्पान्मूढतामेति वै मनः ।
प्रबोधोदारसंकल्पात्प्रबोधायानुधावति ॥ ४४ ॥
tathā saṃmūḍhasaṃkalpānmūḍhatāmeti vai manaḥ ,
prabodhodārasaṃkalpātprabodhāyānudhāvati 44
44. tathā saṃmūḍhasaṅkalpāt mūḍhatām eti vai manaḥ
prabodhōdārasaṅkalpāt prabodhāya anudhāvati
44. tathā manaḥ saṃmūḍhasaṅkalpāt vai mūḍhatām eti
prabodhōdārasaṅkalpāt prabodhāya anudhāvati
44. Just as the mind, when its intentions (saṅkalpa) are deluded, certainly falls into a state of foolishness, so too, from noble intentions that lead to enlightenment, it strives towards awakening.
क्षणात्संस्मरणादेषा ह्यविद्योदेति शाश्वती ।
यस्माद्विस्मरणादन्तः परिणश्यति नश्वरी ॥ ४५ ॥
kṣaṇātsaṃsmaraṇādeṣā hyavidyodeti śāśvatī ,
yasmādvismaraṇādantaḥ pariṇaśyati naśvarī 45
45. kṣaṇāt saṃsmaraṇāt eṣā hi avidyā udeti śāśvatī
yasmāt vismaraṇāt antaḥ pariṇaśyati naśvarī
45. hi kṣaṇāt saṃsmaraṇāt eṣā śāśvatī avidyā udeti
yasmāt vismaraṇāt antaḥ naśvarī pariṇaśyati
45. Indeed, from recollection (saṃsmaraṇa), this eternal ignorance (avidyā) arises in an instant. In contrast, from forgetting (vismaraṇa), the transient [aspect of ignorance] within completely perishes.
भावनी सर्वभावानां सर्वभूतविमोहिनी ।
भारिणी स्वात्मनो नाशे स्वात्मवृद्धौ विनाशिनी ॥ ४६ ॥
bhāvanī sarvabhāvānāṃ sarvabhūtavimohinī ,
bhāriṇī svātmano nāśe svātmavṛddhau vināśinī 46
46. bhāvanī sarvabhāvānām sarvabhūtavimohinī
bhāriṇī svātmanaḥ nāśe svātmavṛddhau vināśinī
46. bhāvanī sarvabhāvānām sarvabhūtavimohinī
svātmanaḥ nāśe bhāriṇī svātmavṛddhau vināśinī
46. She is the creator of all existences and the deluder of all beings. She is the supporter during the destruction of one's true self (ātman), and the destroyer during the growth of one's true self (ātman).
मनो यदनुसंधत्ते तत्सर्वेन्द्रियवृत्तयः ।
क्षणात्संपादयन्त्येता राजाज्ञामिव मन्त्रिणः ॥ ४७ ॥
mano yadanusaṃdhatte tatsarvendriyavṛttayaḥ ,
kṣaṇātsaṃpādayantyetā rājājñāmiva mantriṇaḥ 47
47. manaḥ yat anusandhatte tat sarvendriyavṛttayaḥ
kṣaṇāt saṃpādayanti etāḥ rājājñām iva mantriṇaḥ
47. yat manaḥ anusandhatte tat etāḥ sarvendriyavṛttayaḥ
kṣaṇāt rājājñām iva mantriṇaḥ saṃpādayanti
47. Whatever the mind focuses its attention upon, the functions of all the senses instantly accomplish that, just as ministers [execute] the command of a king.
तस्मान्मनोनुसंधानं भावेषु न करोति यः ।
अन्तश्चेतनयत्नेन स शान्तिमधिगच्छति ॥ ४८ ॥
tasmānmanonusaṃdhānaṃ bhāveṣu na karoti yaḥ ,
antaścetanayatnena sa śāntimadhigacchati 48
48. tasmāt manas anusandhānam bhāveṣu na karoti yaḥ
antaḥ cetana yatnena saḥ śāntim adhigacchati
48. yaḥ tasmāt bhāveṣu manas anusandhānam na karoti
antaḥ cetana yatnena saḥ śāntim adhigacchati
48. Therefore, whoever does not focus the mind on external objects (bhāva), but rather exerts effort with their inner consciousness, attains peace.
यदादावेव नास्तीदं तदद्यापि न विद्यते ।
यदिदं भाति तद्ब्रह्म शान्तमेकमनिन्दितम् ॥ ४९ ॥
yadādāveva nāstīdaṃ tadadyāpi na vidyate ,
yadidaṃ bhāti tadbrahma śāntamekamaninditam 49
49. yat ādau eva na asti idam tat adya api na vidyate
yat idam bhāti tat brahma śāntam ekam aninditam
49. yat idam ādau eva na asti tat adya api na vidyate
yat idam bhāti tat brahma śāntam ekam aninditam
49. That which does not exist in the very beginning, that does not exist even now. What appears to be here is that Brahman (brahman), which is peaceful, one, and irreproachable.
मननीयमतो नान्यत्कदा कस्य कथं कुतः ।
निर्विकारमनाद्यन्तमास्यतामपयन्त्रणम् ॥ ५० ॥
mananīyamato nānyatkadā kasya kathaṃ kutaḥ ,
nirvikāramanādyantamāsyatāmapayantraṇam 50
50. mananīyam ataḥ na anyat kadā kasya katham kutaḥ
nirvikāram anādyantam āsyatām apayantraṇam
50. ataḥ anyat na mananīyam kadā kasya katham kutaḥ
nirvikāram anādyantam apayantraṇam āsyatām
50. Therefore, there is nothing else to be contemplated: when, of whom, how, or from where? One should remain unhindered, immutable, and without beginning or end.
परं पौरुषमाश्रित्य यत्नात्परमया धिया ।
भोगाशाभावनां चित्तात्समूलामलमुद्धरेत् ॥ ५१ ॥
paraṃ pauruṣamāśritya yatnātparamayā dhiyā ,
bhogāśābhāvanāṃ cittātsamūlāmalamuddharet 51
51. param pauruṣam āśritya yatnāt paramayā dhiyā
bhoga āśā bhāvanām cittāt samūlām amalam uddharet
51. param pauruṣam āśritya yatnāt paramayā dhiyā
bhoga āśā bhāvanām samūlām amalam cittāt uddharet
51. Having resorted to the supreme spiritual endeavor (pauruṣa), one should, with utmost effort and a superior intellect, completely uproot from the mind (citta) the inclination towards desires for worldly enjoyments.
यदुदेति परो मोहो जरामरणकारणम् ।
आशापाशशतोल्लासिवासना तद्विजृम्भते ॥ ५२ ॥
yadudeti paro moho jarāmaraṇakāraṇam ,
āśāpāśaśatollāsivāsanā tadvijṛmbhate 52
52. yat udeti paraḥ mohaḥ jarāmaraṇakāraṇam
āśāpāśaśatolāsi vāsanā tat vijṛmbhate
52. yat paraḥ mohaḥ jarāmaraṇakāraṇam udeti,
tat āśāpāśaśatolāsi vāsanā vijṛmbhate
52. When that supreme delusion, which is the cause of old age and death, arises, then that latent impression (vāsanā), radiant with hundreds of ties of desire, fully manifests.
मम पुत्रा मम धनमयं सोऽहमिदं मम ।
इतीयमिन्द्रजालेन वासनैव विवल्गति ॥ ५३ ॥
mama putrā mama dhanamayaṃ so'hamidaṃ mama ,
itīyamindrajālena vāsanaiva vivalgati 53
53. mama putrāḥ mama dhanam ayam saḥ aham idam
mama iti iyam indrajālena vāsanā eva vivalgati
53. mama putrāḥ,
mama dhanam,
ayam saḥ aham,
idam mama iti iyam vāsanā eva indrajālena vivalgati
53. My sons, my wealth; 'I am this,' 'this is mine' – thus, this latent impression (vāsanā) itself dances about by means of an illusion (indrajāla).
शून्ये एव शरीरेऽस्मिन्विलोलो जलवातवत् ।
अनन्यया वासनया त्वहंभावाहिरर्पितः ॥ ५४ ॥
śūnye eva śarīre'sminvilolo jalavātavat ,
ananyayā vāsanayā tvahaṃbhāvāhirarpitaḥ 54
54. śūnye eva śarīre asmin vilolaḥ jalavātavat
ananyayā vāsanayā tu ahaṃbhāvaḥ ahiḥ arpitaḥ
54. asmin śūnye eva śarīre,
jalavātavat vilolaḥ,
tu ananyayā vāsanayā ahaṃbhāvaḥ ahiḥ arpitaḥ
54. In this empty body, unstable like water and wind, the serpent of ego-sense (ahaṃbhāva) is indeed implanted by an exclusive latent impression (vāsanā).
परमार्थेन तत्त्वज्ञ ममाहमिदमित्यलम् ।
नदिश्रेण्योआत्मतत्त्वादृते सत्यं न कदाचन किंचन ॥ ५५ ॥
paramārthena tattvajña mamāhamidamityalam ,
nadiśreṇyoātmatattvādṛte satyaṃ na kadācana kiṃcana 55
55. paramārthena tattvajña mama aham idam iti alam
nadiśreṇyaḥ ātmatattvāt ṛte satyam na kadācana kiṃcana
55. tattvajña,
mama aham idam iti alam.
ātmatattvāt ṛte,
satyam kiṃcana na kadācana,
nadiśreṇyaḥ ca (na satyam)
55. O knower of truth (tattvajña)! Enough of this 'my I' and 'this is mine'. Other than the reality of the Self (ātman), there is never any truth, nor anything at all, not even the flowing rivers.
खाद्रिद्यूर्वीनदिश्रेण्यो दृष्टिसृष्ट्या पुनः पुनः ।
सैवान्येव विचित्रेयमविद्या परिवर्तते ॥ ५६ ॥
khādridyūrvīnadiśreṇyo dṛṣṭisṛṣṭyā punaḥ punaḥ ,
saivānyeva vicitreyamavidyā parivartate 56
56. kha-adri-dyu-urvī-nadi-śreṇyaḥ dṛṣṭi-sṛṣṭyā punaḥ
punaḥ sā eva anyā eva vicitrā iyam avidyā parivartate
56. iyam vicitrā avidyā sā eva anyā eva dṛṣṭi-sṛṣṭyā
kha-adri-dyu-urvī-nadi-śreṇyaḥ punaḥ punaḥ parivartate
56. This wondrous ignorance (avidyā), which manifests again and again through the simultaneous act of perception and creation (dṛṣṭi-sṛṣṭi) as series of skies, mountains, heavens, earth, and rivers, appears to be the same, yet also different.
उदेत्यज्ञानमात्रेण नश्यति ज्ञानमात्रतः ।
सन्मात्रे परिविच्छेद्या रज्ज्वामिव भुजंगधीः ॥ ५७ ॥
udetyajñānamātreṇa naśyati jñānamātrataḥ ,
sanmātre parivicchedyā rajjvāmiva bhujaṃgadhīḥ 57
57. udeti ajñāna-mātreṇa naśyati jñāna-mātrataḥ
sat-mātre parivicchedyā rajjvām iva bhujaṅga-dhīḥ
57. bhujaṅga-dhīḥ rajjvām iva ajñāna-mātreṇa udeti
jñāna-mātrataḥ naśyati sat-mātre parivicchedyā
57. It (the illusion) appears merely due to ignorance and is destroyed merely by knowledge. Just as the perception of a snake (bhujaṅga-dhīḥ) is dispelled from a rope, so too should this (illusion) be dispelled from mere existence (sat).
खाद्व्यब्ध्युर्वीनदी सेयं याऽविद्याऽज्ञस्य राघव ।
नाविद्या ज्ञस्य तद्ब्रह्म स्वमहिम्ना व्यवस्थितम् ॥ ५८ ॥
khādvyabdhyurvīnadī seyaṃ yā'vidyā'jñasya rāghava ,
nāvidyā jñasya tadbrahma svamahimnā vyavasthitam 58
58. kha-dyu-abdhi-urvī-nadī sā iyam yā avidyā ajñasya rāghava
na avidyā jñasya tat brahman sva-mahimnā vyavasthitam
58. rāghava,
ajñasya yā avidyā sā iyam kha-dyu-abdhi-urvī-nadī.
jñasya avidyā na.
tat brahman sva-mahimnā vyavasthitam.
58. O Rāghava, this (world of) skies, heavens, oceans, earth, and rivers is ignorance (avidyā) for the ignorant. For the wise, it is not ignorance (avidyā); that (same reality) is (brahman), established in its own glory.
रज्जुसर्पविकल्पौ द्वावक्षेनैवोपकल्पितौ ।
ज्ञेन त्वेकैव निर्णीता ब्रह्मदृष्टिरकृत्रिमा ॥ ५९ ॥
rajjusarpavikalpau dvāvakṣenaivopakalpitau ,
jñena tvekaiva nirṇītā brahmadṛṣṭirakṛtrimā 59
59. rajju-sarpa-vikalpau dvau akṣeṇa eva upakalpitau
jñena tu ekā eva nirṇītā brahma-dṛṣṭiḥ akṛtrimā
59. dvau rajju-sarpa-vikalpau akṣeṇa eva upakalpitau.
tu jñena ekā eva akṛtrimā brahma-dṛṣṭiḥ nirṇītā.
59. The two false perceptions, that of a rope and a snake, are merely conjured by the senses. However, for the wise, only one (reality) is truly ascertained: the authentic, uncreated vision of (brahman).
मा भवाज्ञो भव प्राज्ञो जहि संसारवासनाम् ।
अनात्मन्यात्मभावेन किमज्ञ इव रोदिषि ॥ ६० ॥
mā bhavājño bhava prājño jahi saṃsāravāsanām ,
anātmanyātmabhāvena kimajña iva rodiṣi 60
60. mā bhavaḥ ajñaḥ bhava prājñaḥ jahi saṃsāravāsanām
anātmani ātma-bhāvena kim ajñaḥ iva rodiṣi
60. ajñaḥ mā bhava prājñaḥ bhava saṃsāra-vāsanām
jahi anātmani ātma-bhāvena ajñaḥ iva kim rodiṣi
60. Be wise; do not be ignorant. Renounce the cravings of repeated existence (saṃsāra). Why do you cry like one who does not know, attributing the nature of the self (ātman) to that which is not the self (anātman)?
कस्तवायं जडो मूको देहो भवति राघव ।
यदर्थं सुखदुःखाभ्यामवशः परिभूयसे ॥ ६१ ॥
kastavāyaṃ jaḍo mūko deho bhavati rāghava ,
yadarthaṃ sukhaduḥkhābhyāmavaśaḥ paribhūyase 61
61. kaḥ tava ayam jaḍaḥ mūkaḥ dehaḥ bhavati rāghava
yat-artham sukha-duḥkhābhyām avaśaḥ paribhūyase
61. rāghava tava ayam jaḍaḥ mūkaḥ dehaḥ kaḥ bhavati
yat-artham avaśaḥ sukha-duḥkhābhyām paribhūyase
61. O Rāghava, what is this inert and mute body of yours, for the sake of which you are helplessly overcome by pleasure and pain?
भस्त्रादाहे यथा दाहो न भस्त्रान्तरवर्तिनः ।
पवनस्य तथा देहनाशे नात्मा न नश्यति ॥ ६३ ॥
bhastrādāhe yathā dāho na bhastrāntaravartinaḥ ,
pavanasya tathā dehanāśe nātmā na naśyati 63
63. bhastrā-dāhe yathā dāhaḥ na bhastrā-antara-vartinaḥ
pavanasya tathā deha-nāśe na ātmā na naśyati
63. yathā bhastrā-dāhe bhastrā-antara-vartinaḥ pavanasya
dāhaḥ na [bhavati] tathā deha-nāśe ātmā na na naśyati
63. Just as in the burning of a bellows the fire does not burn the wind contained within the bellows, so too, when the body is destroyed, the self (ātman) does not perish.
दुःखितोऽहं सुखाढ्योऽहमिति भ्रान्ति रघूद्वह ।
मृगतृष्णोपमां बुद्ध्वा त्यज सत्यं समाश्रय ॥ ६४ ॥
duḥkhito'haṃ sukhāḍhyo'hamiti bhrānti raghūdvaha ,
mṛgatṛṣṇopamāṃ buddhvā tyaja satyaṃ samāśraya 64
64. duḥkhitaḥ aham sukha-āḍhyaḥ aham iti bhrāntiḥ raghūdvaha
mṛga-tṛṣṇā-upamām buddhvā tyaja satyam samāśraya
64. raghūdvaha "aham duḥkhitaḥ aham sukha-āḍhyaḥ" iti
bhrāntiḥ mṛga-tṛṣṇā-upamām buddhvā tyaja satyam samāśraya
64. "I am suffering," "I am full of happiness" – O protector of Raghu's lineage, understand this delusion to be like a mirage; abandon it and take refuge in the truth.
प्रसरं त्वमविद्याया मा प्रयच्छ रघूद्वह ।
अनयोपहिते चित्ते दुष्पारेह कदर्थना ॥ ६६ ॥
prasaraṃ tvamavidyāyā mā prayaccha raghūdvaha ,
anayopahite citte duṣpāreha kadarthanā 66
66. prasaram tvam avidyāyāḥ mā prayaccha raghūdvaha
anayā upahite citte duṣpārā iha kadarthanā
66. raghūdvaha tvam avidyāyāḥ prasaram mā prayaccha
anayā upahite citte iha duṣpārā kadarthanā
66. O scion of Raghu, do not give scope to ignorance (avidyā). When the mind (citta) is afflicted by it, there is insurmountable torment here in this world.
मिथ्यैवानर्थकारिण्या मनोमननपीनया ।
अनया दुःखदायिन्या महामोहफलान्तया ॥ ६७ ॥
mithyaivānarthakāriṇyā manomananapīnayā ,
anayā duḥkhadāyinyā mahāmohaphalāntayā 67
67. mithyā eva anarthakāriṇyā manomananapīnayā
anayā duḥkhadāyinyā mahāmohaphalāntayā
67. anayā mithyā eva anarthakāriṇyā manomananapīnayā
duḥkhadāyinyā mahāmohaphalāntayā
67. This [ignorance is] entirely false and productive of harm; it is nourished by the mind's continuous contemplation, gives rise to sorrow, and culminates in the fruit of great delusion (mahāmoha).
चन्द्रबिम्बे सुधार्द्रेऽपि कृत्वा रौरवकल्पनम् ।
नारकं दाहसंशोषदुःखं समनुभूयते ॥ ६८ ॥
candrabimbe sudhārdre'pi kṛtvā rauravakalpanam ,
nārakaṃ dāhasaṃśoṣaduḥkhaṃ samanubhūyate 68
68. candrabimbe sudhārdre api kṛtvā rauravakalpanam
nārakam dāhasaṃśoṣaduḥkham samanubhūyate
68. sudhārdre candrabimbe api rauravakalpanam
kṛtvā nārakam dāhasaṃśoṣaduḥkham samanubhūyate
68. Even upon the moon's disc, though moist with nectar, by mentally creating the image of a Raurava hell, the hellish suffering of burning and scorching is experienced.
जलकल्लोलकह्लारपुष्पसीकरवीचिषु ।
सरस्सु मृगतृष्णाढ्यं मरुत्वं परिदृश्यते ॥ ६९ ॥
jalakallolakahlārapuṣpasīkaravīciṣu ,
sarassu mṛgatṛṣṇāḍhyaṃ marutvaṃ paridṛśyate 69
69. jalakallolakahlarapuṣpasīkaravīciṣu
sarassu mṛgatṛṣṇāḍhyam marutvam paridṛśyate
69. sarassu jalakallolakahlarapuṣpasīkaravīciṣu
mṛgatṛṣṇāḍhyam marutvam paridṛśyate
69. In lakes, amidst their water-waves, lotus flowers, and spray-like ripples, a desert-like state, rich in mirages, is perceived.
नभोनगरनिर्माणपातोत्पातनसंभ्रमाः ।
स्वप्नादिष्वनुभूयन्ते विचित्राः सुखदुःखदाः ॥ ७० ॥
nabhonagaranirmāṇapātotpātanasaṃbhramāḥ ,
svapnādiṣvanubhūyante vicitrāḥ sukhaduḥkhadāḥ 70
70. nabhonagaranirmāṇapātotpātanasaṃbhramāḥ
svapnādiṣu anubhūyante vicitrāḥ sukhaduḥkhadāḥ
70. vicitrāḥ sukhaduḥkhadāḥ
nabhonagaranirmāṇapātotpātanasaṃbhramāḥ svapnādiṣu anubhūyante
70. Diverse experiences, such as the creation and destruction of cities in the sky, which cause both pleasure and pain, are perceived in dreams and similar states.
संसारवासनाश्चेतो यदि नाम न पूरयेत् ।
तज्जाग्रत्स्वप्नसंरम्भाः किं नयेयुरिहापदम् ॥ ७१ ॥
saṃsāravāsanāśceto yadi nāma na pūrayet ,
tajjāgratsvapnasaṃrambhāḥ kiṃ nayeyurihāpadam 71
71. saṃsāravāsanāḥ cetaḥ yadi nāma na pūrayet tat
jāgratsvapnasaṃrambhāḥ kim nayeyuḥ iha āpadam
71. yadi nāma cetaḥ saṃsāravāsanāḥ na pūrayet,
tat iha jāgratsvapnasaṃrambhāḥ kim āpadam nayeyuḥ
71. If indeed the mind (cetas) is not filled by the latent tendencies (vāsanās) of transmigration (saṃsāra), then how could the activities of waking and dreaming lead to misfortune here?
दृश्यते रौरवा वीचिनरकानर्थशासना ।
मिथ्याज्ञाने गते वृद्धिं स्वप्नोपवनभूमिषु ॥ ७२ ॥
dṛśyate rauravā vīcinarakānarthaśāsanā ,
mithyājñāne gate vṛddhiṃ svapnopavanabhūmiṣu 72
72. dṛśyate rouravā vīcinarakanarthaśāsanā
mithyājñāne vṛddhim gate svapnopavanabhūmiṣu
72. mithyājñāne svapnopavanabhūmiṣu vṛddhim gate,
rouravā vīcinarakanarthaśāsanā dṛśyate
72. A Raurava-like decree, which brings forth waves of hell and misfortune, is perceived when false knowledge (mithyājñāna) increases in the realms of dream-like pleasure-grounds.
अनया वेधितं चेतो विसतन्तावपि क्षणात् ।
पश्यत्यखिलसंसारसागरानर्थविभ्रमम् ॥ ७३ ॥
anayā vedhitaṃ ceto visatantāvapi kṣaṇāt ,
paśyatyakhilasaṃsārasāgarānarthavibhramam 73
73. anayā vedhitam cetaḥ visatantau api kṣaṇāt
paśyati akhilasaṃsārasāgarānarthavibhramam
73. anayā vedhitam cetaḥ kṣaṇāt visatantau api
akhilasaṃsārasāgarānarthavibhramam paśyati
73. The mind (cetas), when afflicted by this (false knowledge), instantly perceives the illusion of the entire ocean of transmigration (saṃsāra) and its accompanying misfortunes, even in a lotus fiber.
अनयोपहते चित्ते राज्य एव हि संस्थिताः ।
तास्तादृश्यो जना यान्ति या न योग्याः श्वपाकिनः ॥ ७४ ॥
anayopahate citte rājya eva hi saṃsthitāḥ ,
tāstādṛśyo janā yānti yā na yogyāḥ śvapākinaḥ 74
74. anayopahate citte rājye eva hi saṃsthitāḥ tāḥ
tādṛśyaḥ janāḥ yānti yāḥ na yogyāḥ śvapākinaḥ
74. anayopahate citte rājye eva hi saṃsthitāḥ janāḥ
tāḥ tādṛśyaḥ yāḥ śvapākinaḥ na yogyāḥ yānti
74. Even those established in kingship, whose minds are afflicted by such delusion, fall to such degraded states as are not even fit for outcasts (śvapākinaḥ).
तस्माद्राम परित्यज्य वासनां भवबन्धनीम् ।
सर्वरागमयीं तिष्ठ नीरागः स्फटिको यथा ॥ ७५ ॥
tasmādrāma parityajya vāsanāṃ bhavabandhanīm ,
sarvarāgamayīṃ tiṣṭha nīrāgaḥ sphaṭiko yathā 75
75. tasmāt rāma parityajya vāsanām bhava-bandhanīm
sarva-rāga-mayīm tiṣṭha nīrāgaḥ sphaṭikaḥ yathā
75. tasmāt rāma bhava-bandhanīm sarva-rāga-mayīm
vāsanām parityajya nīrāgaḥ sphaṭikaḥ yathā tiṣṭha
75. Therefore, Rama, abandon those latent impressions (vāsanā) that are full of all attachments and bind one to the cycle of existence (saṃsāra). Remain without attachment, like a crystal.
तिष्ठतस्तव कार्येषु मास्तु रागेषु रञ्जना ।
स्फटिकस्येव चित्राणि प्रतिबिम्बानि गृह्णतः ॥ ७६ ॥
tiṣṭhatastava kāryeṣu māstu rāgeṣu rañjanā ,
sphaṭikasyeva citrāṇi pratibimbāni gṛhṇataḥ 76
76. tiṣṭhataḥ tava kāryeṣu mā astu rāgeṣu rañjanā
sphaṭikasya iva citrāṇi pratibimbāni gṛhṇataḥ
76. tava kāryeṣu tiṣṭhataḥ rāgeṣu rañjanā mā astu,
sphaṭikasya iva citrāṇi pratibimbāni gṛhṇataḥ
76. While you remain engaged in your activities, let there be no attachment or delight in (these) passions, just as a crystal receives various images (reflections) without itself becoming colored.
विदितकौतुकसङ्घसमिद्धया यदि करोषि सदैव सुशीलया ।
वरधिया गतप्राकृतिकक्रियस्तदसि केन सहानुपमीयसे ॥ ७७ ॥
viditakautukasaṅghasamiddhayā yadi karoṣi sadaiva suśīlayā ,
varadhiyā gataprākṛtikakriyastadasi kena sahānupamīyase 77
77. vidita-kautuka-saṅgha-samiddhayā
yadi karoṣi sadā eva suśīlayā
vara dhiyā gata-prākṛtika-kriyaḥ
tat asi kena saha anupamīyase
77. yadi (tvam) sadā eva vidita-kautuka-saṅgha-samiddhayā suśīlayā vara dhiyā gata-prākṛtika-kriyaḥ karoṣi,
tat kena saha asi anupamīyase?
77. If you always perform your actions with a superior intellect that is well-disposed and illuminated by the knowledge of countless wonders, having transcended actions arising from (material) nature (prakṛti), then with whom can you be compared?

Links to all chapters:

vairāgya prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33

mumukṣu prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20

utpatti prakaraṇa (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 (current chapter) Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122

sthiti prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62

upaśama prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93

nirvāṇa prakaraṇa (bhāga 1)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128

nirvāṇa prakaraṇa (bhāga 2)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 Chapter 137 Chapter 138 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 Chapter 149 Chapter 150 Chapter 151 Chapter 152 Chapter 153 Chapter 154 Chapter 155 Chapter 156 Chapter 157 Chapter 158 Chapter 159 Chapter 160 Chapter 161 Chapter 162 Chapter 163 Chapter 164 Chapter 165 Chapter 166 Chapter 167 Chapter 168 Chapter 169 Chapter 170 Chapter 171 Chapter 172 Chapter 173 Chapter 174 Chapter 175 Chapter 176 Chapter 177 Chapter 178 Chapter 179 Chapter 180 Chapter 181 Chapter 182 Chapter 183 Chapter 184 Chapter 185 Chapter 186 Chapter 187 Chapter 188 Chapter 189 Chapter 190 Chapter 191 Chapter 192 Chapter 193 Chapter 194 Chapter 195 Chapter 196 Chapter 197 Chapter 198 Chapter 199 Chapter 200 Chapter 201 Chapter 202 Chapter 203 Chapter 204 Chapter 205 Chapter 206 Chapter 207 Chapter 208 Chapter 209 Chapter 210 Chapter 211 Chapter 212 Chapter 213 Chapter 214 Chapter 215 Chapter 216