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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-21

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श्रीदेव्युवाच ।
प्रतिभान्ति जगन्त्याशु मृतिमोहादनन्तरम् ।
जीवस्योन्मीलनादक्ष्णो रूपाणीवाखिलान्यलम् ॥ १ ॥
śrīdevyuvāca ,
pratibhānti jagantyāśu mṛtimohādanantaram ,
jīvasyonmīlanādakṣṇo rūpāṇīvākhilānyalam 1
1. śrīdevī uvāca pratibhānti jaganti āśu mṛtimohāt anantaram
jīvasya unmīlanāt akṣṇaḥ rūpāṇi iva akhilāni alam
1. śrīdevī uvāca.
mṛtimohāt anantaram āśu jaganti pratibhānti.
jīvasya akṣṇaḥ unmīlanāt akhilāni rūpāṇi iva alam (pratibhānti).
1. Śrīdevī said: Immediately after the delusion of death, the worlds (jagati) quickly appear, just as all forms (rūpāṇi) entirely become visible to the individual soul's (jīva) eye (akṣṇaḥ) upon its opening.
दिक्कालकलनाकाशधर्मकर्ममयानि च ।
परिस्फुरन्त्यनन्तानि कल्पान्तस्थैर्यवन्ति च ॥ २ ॥
dikkālakalanākāśadharmakarmamayāni ca ,
parisphurantyanantāni kalpāntasthairyavanti ca 2
2. dikkālakalanākāśadharmakarmamayāni ca
parisphuranti anantāni kalpāntasthairyavanti ca
2. te (jaganti) dikkālakalanākāśadharmakarmamayāni ca (santi).
anantāni kalpāntasthairyavanti ca (santīti) parisphuranti.
2. And these (worlds) manifest, consisting of directions (dik), time, conceptualization, space, natural law (dharma), and action (karma); they are infinite and endure with stability until the end of a cosmic cycle (kalpānta).
नानुभूतं न यद्दृष्टं तन्मया कृतमित्यपि ।
तत्क्षणात्स्मृतितामेति स्वप्ने स्वमरणं यथा ॥ ३ ॥
nānubhūtaṃ na yaddṛṣṭaṃ tanmayā kṛtamityapi ,
tatkṣaṇātsmṛtitāmeti svapne svamaraṇaṃ yathā 3
3. na anubhūtam na yat dṛṣṭam tat mayā kṛtam iti api
tatkṣaṇāt smṛtitām eti svapne svamaraṇam yathā
3. yathā svapne svamaraṇam (smṛtitām eti),
tathā na anubhūtam na yat dṛṣṭam api (yat) mayā kṛtam iti (manyate),
tat tatkṣaṇāt smṛtitām eti
3. Even that which has not been experienced nor seen, but is nevertheless conceived as 'I did that,' immediately becomes a memory, just like one's own death (svamaraṇa) in a dream.
भ्रान्तिरेवमनन्तेयं चिद्व्योमव्योम्नि भासुरा ।
अपकुड्या जगन्नाम्नी नगरी कल्पनात्मिका ॥ ४ ॥
bhrāntirevamananteyaṃ cidvyomavyomni bhāsurā ,
apakuḍyā jagannāmnī nagarī kalpanātmikā 4
4. bhrāntiḥ evam anantā iyam citvyomavyomni
bhāsurā apakuḍyā jagannāmnī nagarī kalpanātmikā
4. evam iyam anantā bhrāntiḥ citvyomavyomni bhāsurā
kalpanātmikā apakuḍyā jagannāmnī nagarī (asti)
4. Thus, this infinite illusion (bhrānti), brilliant within the vast expanse of consciousness (cit-vyoma), is an imaginary, wall-less city named 'world' (jagat).
इदं जगदयं सर्गः स्मृतिरेवेति जृम्भते ।
दूरकल्पक्षणाभ्यासविपर्यासैकरूपिणी ॥ ५ ॥
idaṃ jagadayaṃ sargaḥ smṛtireveti jṛmbhate ,
dūrakalpakṣaṇābhyāsaviparyāsaikarūpiṇī 5
5. idam jagat ayam sargaḥ smṛtiḥ eva iti jṛmbhate
dūrakalpakṣaṇābhyāsaviparyāsaikarūpiṇī
5. idam jagat ayam sargaḥ smṛtiḥ eva iti
dūrakalpakṣaṇābhyāsaviparyāsaikarūpiṇī jṛmbhate
5. This world (jagat), this creation (sarga), is nothing but memory (smṛti) itself, which manifests as a singular form of misapprehension, born from the continuous recurrence of moments across distant cosmic cycles (kalpa).
नानुभूतानुभूता च ज्ञप्तिरित्थं द्विरूपिणी ।
पूर्वकारणरिक्तैव चिद्रूपैव प्रवर्तते ॥ ६ ॥
nānubhūtānubhūtā ca jñaptiritthaṃ dvirūpiṇī ,
pūrvakāraṇariktaiva cidrūpaiva pravartate 6
6. na anubhūtā anubhūtā ca jñaptiḥ ittham dvirūpiṇī
pūrvakāraṇariktā eva citrūpā eva pravartate
6. ittham jñaptiḥ na anubhūtā ca anubhūtā (iti) dvirūpiṇī (asti).
(sā) pūrvakāraṇariktā eva citrūpā eva pravartate
6. Cognition (jñapti) is thus of a dual nature: both experienced and not experienced. Yet, it functions (pravartate) solely as consciousness (cit), devoid of any prior causes.
नानुभूतेऽनुभूतत्वसंविदन्तरुदेत्यपि ।
स्वप्नभ्रमादावन्यस्मिन्पितरीव पितुः स्मृतिः ॥ ७ ॥
nānubhūte'nubhūtatvasaṃvidantarudetyapi ,
svapnabhramādāvanyasminpitarīva pituḥ smṛtiḥ 7
7. na anubhūte anubhūtatva-saṃvit antaram udeti api
svapna-bhramādau anyasmin pitari iva pituḥ smṛtiḥ
7. na anubhūte api anubhūtatva-saṃvit antaram udeti,
svapna-bhramādau anyasmin pitari iva pituḥ smṛtiḥ
7. Even concerning something not [personally] experienced, the inner consciousness (saṃvit) of having experienced it can still arise. This is like how a memory (smṛti) of one's father (pituḥ) might surface when encountering someone else's father (anyasmin pitari), such as in a dream or an illusion (svapna-bhramādau).
कदाचित्स्मृतितां त्यक्त्वा प्रतिभामात्रमेव सत् ।
भाति प्रथमसर्गेषु रूपेण तदनुक्रमात् ॥ ८ ॥
kadācitsmṛtitāṃ tyaktvā pratibhāmātrameva sat ,
bhāti prathamasargeṣu rūpeṇa tadanukramāt 8
8. kadācit smṛtitām tyaktvā pratibhā-mātram eva
sat bhāti prathama-sargeṣu rūpeṇa tat anukramāt
8. kadācit smṛtitām tyaktvā,
pratibhā-mātram eva sat [idam] prathama-sargeṣu rūpeṇa tat anukramāt bhāti
8. Sometimes, abandoning the nature of memory (smṛti), [the latent impression] manifests (bhāti) as mere intuition (pratibhā-mātram eva sat), taking form (rūpeṇa) in the first creations (prathama-sargeṣu) and then [developing] sequentially (tat anukramāt).
दृश्यं त्रिभुवनादीदमनुभूतं स्मृतौ स्थितम् ।
केषांचित्तन्वि केषांचिन्नानुभूतं स्मृतौ स्थितम् ॥ ९ ॥
dṛśyaṃ tribhuvanādīdamanubhūtaṃ smṛtau sthitam ,
keṣāṃcittanvi keṣāṃcinnānubhūtaṃ smṛtau sthitam 9
9. dṛśyam tri-bhuvanādi idam anubhūtam smṛtau sthitam
keṣāñcit tanvi keṣāñcit na anubhūtam smṛtau sthitam
9. tanvi,
idam dṛśyam tri-bhuvanādi keṣāñcit anubhūtam smṛtau sthitam [asti]; keṣāñcit [tu] na anubhūtam [api] smṛtau sthitam [asti].
9. O slender one (tanvi), this visible world (dṛśyam), beginning with the three worlds (tri-bhuvanādi), is, for some (keṣāñcit), experienced (anubhūtam) and established in memory (smṛtau sthitam). For others (keṣāñcit), it is not [directly] experienced (na anubhūtam) yet still established in memory (smṛtau sthitam).
प्रतिभासत एवेदं केषांचित्सरणं विना ।
चिदणूनां प्रजेशत्वं काकतालीयवद्यतः ॥ १० ॥
pratibhāsata evedaṃ keṣāṃcitsaraṇaṃ vinā ,
cidaṇūnāṃ prajeśatvaṃ kākatālīyavadyataḥ 10
10. pratibhāsate eva idam keṣāñcit saraṇam vinā
cit-aṇūnām prajeśatvam kāka-tālīya-vat yataḥ
10. keṣāñcit idam saraṇam vinā eva pratibhāsate,
yataḥ cit-aṇūnām prajeśatvam kāka-tālīya-vat [bhavati].
10. For some (keṣāñcit), this (idam) manifests directly (pratibhāsate eva) without any [sequential] process (saraṇam vinā). This is because (yataḥ) the capacity for creation (prajeśatvam) of the conscious atoms (cit-aṇūnām) is like the 'crow and palm fruit' (kāka-tālīya-vat) [an accidental occurrence].
अत्यन्तविस्मृतं विश्वं मोक्ष इत्यभिधीयते ।
ईप्सितानीप्सिते तत्र न स्तः काचन कस्यचित् ॥ ११ ॥
atyantavismṛtaṃ viśvaṃ mokṣa ityabhidhīyate ,
īpsitānīpsite tatra na staḥ kācana kasyacit 11
11. atyantavismṛtam viśvam mokṣaḥ iti abhidhīyate
īpsitānīpsite tatra na staḥ kācana kasyacit
11. atyantavismṛtam viśvam mokṣaḥ iti abhidhīyate
tatra kasyacit kācana īpsitānīpsite na staḥ
11. The state where the world is completely forgotten is referred to as liberation (mokṣa). In that state, there are no desired or undesired things for anyone.
अत्यन्ताभावसंपत्तिं विनाहन्ताजगत्स्थितेः ।
अनुत्पादमयी ह्येषा नोदेत्येव विमुक्तता ॥ १२ ॥
atyantābhāvasaṃpattiṃ vināhantājagatsthiteḥ ,
anutpādamayī hyeṣā nodetyeva vimuktatā 12
12. atyantābhāvasampattim vinā ahantājagatsthiteḥ
anutpādamayī hi eṣā na udeti eva vimuktatā
12. ahantājagatsthiteḥ atyantābhāvasampattim vinā
eṣā anutpādamayī vimuktatā hi eva na udeti
12. Without the complete disappearance of the ego (ahantā) and the world's conditioned existence, this liberation (vimuktatā) - which is characterized by non-origination - certainly does not arise.
रज्ज्वां सर्पभ्रमः सर्पशब्दार्थासंभवं स्थितम् ।
अनुत्पादमयं त्यक्त्वा शान्तोऽपि हि न शाम्यति ॥ १३ ॥
rajjvāṃ sarpabhramaḥ sarpaśabdārthāsaṃbhavaṃ sthitam ,
anutpādamayaṃ tyaktvā śānto'pi hi na śāmyati 13
13. rajjvām sarpabhramaḥ sarpaśabdārthāsaṃbhavam sthitam
anutpādamayam tyaktvā śāntaḥ api hi na śāmyati
13. rajjvām sarpabhramaḥ sarpaśabdārthāsaṃbhavam sthitam
anutpādamayam tyaktvā api hi śāntaḥ na śāmyati
13. In a rope, the illusion of a snake - which is established as the impossibility of the word 'snake' having (real) meaning (there) and is by nature non-existent - even having abandoned this (illusion's nature), a person who is otherwise calm (śāntaḥ) does not truly attain peace.
अर्धशान्तो न शान्तोऽसौ समेत्यर्थतया पुनः ।
उदेत्येकपिशाचान्ते पिशाचोऽन्यो ह्यधीमतः ॥ १४ ॥
ardhaśānto na śānto'sau sametyarthatayā punaḥ ,
udetyekapiśācānte piśāco'nyo hyadhīmataḥ 14
14. ardhaśāntaḥ na śāntaḥ asau sametya arthatayā punaḥ
udeti ekapiśācānte piśācaḥ anyaḥ hi adhīmataḥ
14. asau ardhaśāntaḥ na śāntaḥ punaḥ arthatayā sametya
ekapiśācānte hi adhīmataḥ anyaḥ piśācaḥ udeti
14. A person who is only partially calm is not truly peaceful. For, with the return of an object (of thought) once more, when one mental agitation (piśāca) ends, another mental agitation indeed arises for the intelligent individual.
संसारश्चायमाभोगी परमेवेति निश्चयः ।
कारणाभावतो भाति यदिहाभातमेव तत् ॥ १५ ॥
saṃsāraścāyamābhogī parameveti niścayaḥ ,
kāraṇābhāvato bhāti yadihābhātameva tat 15
15. saṃsāraḥ ca ayam ābhogī param eva iti niścayaḥ
kāraṇābhāvataḥ bhāti yat iha ābhātam eva tat
15. ayam ābhogī saṃsāraḥ ca param eva iti niścayaḥ,
yat iha ābhātam eva tat kāraṇābhāvataḥ bhāti.
15. This extensive worldly existence (saṃsāra) is indeed the Supreme Reality itself – such is the firm conviction. Whatever appears here, that alone manifests because there is no separate cause for its appearance.
लीलोवाच ।
ब्राह्मणब्राह्मणीरूपे सर्गे कारणसंस्मृतिः ।
कथमभ्युत्थिता सास्य स्मरणीयमिदं विना ॥ १६ ॥
līlovāca ,
brāhmaṇabrāhmaṇīrūpe sarge kāraṇasaṃsmṛtiḥ ,
kathamabhyutthitā sāsya smaraṇīyamidaṃ vinā 16
16. līlā uvāca brāhmaṇabrāhmaṇīrūpe sarge kāraṇasaṃsmṛtiḥ
katham abhyutthitā sā asya smaraṇīyam idam vinā
16. līlā uvāca.
brāhmaṇabrāhmaṇīrūpe sarge,
asya sā kāraṇasaṃsmṛtiḥ idam smaraṇīyam vinā katham abhyutthitā?
16. Līlā said: How did that memory of the cause arise for him in the creation (sarga) that manifested as the Brahmin and Brāhmaṇī, without this particular form being remembered?
श्रीदेव्युवाच ।
पितामहस्मृतिस्तत्र कारणं तस्य न स्मृतिः ।
पूर्वं न संभवत्येव मुक्तत्वात्पूर्वजन्मनः ॥ १७ ॥
śrīdevyuvāca ,
pitāmahasmṛtistatra kāraṇaṃ tasya na smṛtiḥ ,
pūrvaṃ na saṃbhavatyeva muktatvātpūrvajanmanaḥ 17
17. śrīdevī uvāca pitāmahasmṛtiḥ tatra kāraṇam tasya na
smṛtiḥ pūrvam na saṃbhavati eva muktatvāt pūrvajanmanaḥ
17. śrīdevī uvāca.
tatra pitāmahasmṛtiḥ kāraṇam,
tasya smṛtiḥ na.
pūrvam eva na saṃbhavati pūrvajanmanaḥ muktatvāt.
17. Śrī Devī said: The memory of Brahmā (pitāmaha) was the cause there; his (the Brahmin's) own memory was not. Indeed, his own prior memory is not possible, due to his having achieved liberation (mokṣa) from his previous birth.
पूर्वं न संभवत्येव स्मरणीयमिति स्वयम् ।
पद्मजादित्वमायाति चैतन्यस्य तथास्थितेः ॥ १८ ॥
pūrvaṃ na saṃbhavatyeva smaraṇīyamiti svayam ,
padmajāditvamāyāti caitanyasya tathāsthiteḥ 18
18. pūrvam na saṃbhavati eva smaraṇīyam iti svayam
padmajāditvam āyāti caitanyasya tathāsthiteḥ
18. pūrvam smaraṇīyam iti svayam eva na saṃbhavati.
tathāsthiteḥ caitanyasya padmajāditvam āyāti.
18. Indeed, it is not possible for him to remember his past directly. The consciousness (caitanya) attains the state of being Brahmā (padmajāditva) due to its being in such a condition.
अभूवमहमित्यन्यः प्रजानाथः प्रजापतेः ।
काकतालीयवत्कश्चिद्भवति प्रतिभामयः ॥ १९ ॥
abhūvamahamityanyaḥ prajānāthaḥ prajāpateḥ ,
kākatālīyavatkaścidbhavati pratibhāmayaḥ 19
19. abhūvam aham iti anyaḥ prajānāthaḥ prajāpateḥ
kākatālīyavat kaścit bhavati pratibhāmayaḥ
19. prajāpateḥ anyaḥ prajānāthaḥ aham abhūvam iti
(manyate) kaścit kākatālīyavat pratibhāmayaḥ bhavati
19. Another lord of creatures, distinct from Prajāpati (the ultimate creator), might conceive 'I was born' (thus asserting individual existence). Yet, someone else simply becomes endowed with intuitive insight (pratibhā) by mere chance, like the crow and the palm fruit.
एवमभ्युदिते लोके न किंचिन्न कदाचन ।
क्वचिदभ्युदितं नाम केवलं चिन्नभः स्थितम् ॥ २० ॥
evamabhyudite loke na kiṃcinna kadācana ,
kvacidabhyuditaṃ nāma kevalaṃ cinnabhaḥ sthitam 20
20. evam abhyudite loke na kiñcit na kadācana kvacit
abhyuditam nāma kevalam cit nabhaḥ sthitam
20. evam loke abhyudite,
kiñcit na kadācana na (asti) kvacit abhyuditam nāma,
(tat) kevalam cit nabhaḥ sthitam
20. When the world thus appears, nothing ever truly exists, at any time. What is named as having 'arisen' somewhere is merely consciousness (cit) abiding as space (nabhaḥ).
द्विविधायाः स्मृतेरस्याः कारणं परमं पदम् ।
कार्यकारणभावोऽसावेक एव चिदम्बरे ॥ २१ ॥
dvividhāyāḥ smṛterasyāḥ kāraṇaṃ paramaṃ padam ,
kāryakāraṇabhāvo'sāveka eva cidambare 21
21. dvividhāyāḥ smṛteḥ asyāḥ kāraṇam paramam padam
kāryakāraṇabhāvaḥ asau ekaḥ eva cit ambare
21. asyāḥ dvividhāyāḥ smṛteḥ kāraṇam paramam padam (asti)
asau kāryakāraṇabhāvaḥ cit ambare ekaḥ eva (asti)
21. The supreme state (paramam padam) is the cause of this two-fold memory (smṛti). This very relationship of cause and effect (kāryakāraṇabhāva) is one and the same in the consciousness-space (cid-ambara).
कार्य च कारणं चैव कारणैः सहकारिभिः ।
कार्यकारणयोरैक्यात्तदभावान्न शाम्यति ॥ २२ ॥
kārya ca kāraṇaṃ caiva kāraṇaiḥ sahakāribhiḥ ,
kāryakāraṇayoraikyāttadabhāvānna śāmyati 22
22. kāryam ca kāraṇam ca eva kāraṇaiḥ sahakāribhiḥ
kāryakāraṇayoḥ aikyāt tat abhāvāt na śāmyati
22. kāryam ca kāraṇam ca eva sahakāribhiḥ kāraṇaiḥ (yuktam asti) kāryakāraṇayoḥ aikyāt,
tat abhāvāt (ca),
na śāmyati
22. Both the effect and the cause, along with their cooperative causes, exist. Due to the oneness (aikya) of cause and effect, and because of the non-existence of a truly separate effect (tad-abhāvāt), (the worldly process) does not cease.
महाचिद्रूपमेव त्वं स्मरणं विद्धि वेदनम् ।
कार्यकारणता तेन स शब्दो न च वास्तवः ॥ २३ ॥
mahācidrūpameva tvaṃ smaraṇaṃ viddhi vedanam ,
kāryakāraṇatā tena sa śabdo na ca vāstavaḥ 23
23. mahācidrūpam eva tvam smaraṇam viddhi vedanam
kāryakāraṇatā tena saḥ śabdaḥ na ca vāstavaḥ
23. tvam smaraṇam vedanam eva mahācidrūpam viddhi
tena kāryakāraṇatā saḥ śabdaḥ ca na vāstavaḥ
23. You should indeed understand remembrance and knowing as simply the nature of the great consciousness. Therefore, the word "causality" is not truly real.
एवं न किंचिदुत्पन्नं दृश्यं चिज्जगदाद्यपि ।
चिदाकाशे चिदाकाशं केवलस्वात्मनि स्थितम् ॥ २४ ॥
evaṃ na kiṃcidutpannaṃ dṛśyaṃ cijjagadādyapi ,
cidākāśe cidākāśaṃ kevalasvātmani sthitam 24
24. evam na kiñcit utpannam dṛśyam cit jagat ādi
api cidākāśe cidākāśam kevala svātmani sthitam
24. evam kiñcit utpannam dṛśyam cit jagat ādi api
na cidākāśe cidākāśam kevala svātmani sthitam
24. In this way, nothing perceivable, not even the conscious (cit) world and so forth, has truly originated. The consciousness-ether (cidākāśa) itself, exists solely within its own essential Self (ātman).
लीलोवाच ।
अहो नु परमा दृष्टिर्दर्शिता देवि मे त्वया ।
रूपश्रीर्जागती प्रातः प्रभयेवेक्षणद्युतिः ॥ २५ ॥
līlovāca ,
aho nu paramā dṛṣṭirdarśitā devi me tvayā ,
rūpaśrīrjāgatī prātaḥ prabhayevekṣaṇadyutiḥ 25
25. līlā uvāca aho nu paramā dṛṣṭiḥ darśitā devi me tvayā
rūpaśrīḥ jāgatī prātaḥ prabhayā iva īkṣaṇadyutiḥ
25. līlā uvāca aho nu devi tvayā me paramā dṛṣṭiḥ darśitā
jāgatī rūpaśrīḥ prātaḥ prabhayā iva īkṣaṇadyutiḥ
25. Līlā said: "Oh, indeed, Goddess, you have shown me a supreme vision. The beauty and splendor of the waking world is like the radiant light of perception at dawn."
इदानीमहमेतस्यां यावत्परिणता दृशि ।
नाभ्यासेन विना तावद्भिन्धीदं देवि कौतुकम् ॥ २६ ॥
idānīmahametasyāṃ yāvatpariṇatā dṛśi ,
nābhyāsena vinā tāvadbhindhīdaṃ devi kautukam 26
26. idānīm aham etasyām yāvat pariṇatā dṛśi na
abhyāsena vinā tāvat bhindhi idam devi kautukam
26. idānīm devi aham yāvat etasyām dṛśi abhyāsena
vinā na pariṇatā tāvat idam kautukam bhindhi
26. Now, O Goddess, until I am fully established in this vision, which cannot happen without practice (dhyāna), please dispel this perplexity.
यत्रासौ ब्राह्मणो गेहे ब्राह्मण्या सहितोऽभवत् ।
तं सर्गं तं गिरिग्रामं नय मां तं विलोकये ॥ २७ ॥
yatrāsau brāhmaṇo gehe brāhmaṇyā sahito'bhavat ,
taṃ sargaṃ taṃ girigrāmaṃ naya māṃ taṃ vilokaye 27
27. yatra asau brāhmaṇaḥ gehe brāhmaṇyā sahitaḥ abhavat
tam sargam tam girigrāmam naya mām tam vilokaye
27. asau brāhmaṇaḥ brāhmaṇyā sahitaḥ yatra gehe abhavat,
mām tam sargam tam girigrāmam naya,
tam vilokaye.
27. Lead me to that creation, that mountain village, where that Brahmin was with his Brahmani in the house, so I may see it.
श्रीदेव्युवाच ।
अचेत्यचिद्रूपमयीं परमां पावनीं दृशम् ।
अवलम्ब्येममाकारमवमुच्य भवामला ॥ २८ ॥
śrīdevyuvāca ,
acetyacidrūpamayīṃ paramāṃ pāvanīṃ dṛśam ,
avalambyemamākāramavamucya bhavāmalā 28
28. śrīdevī uvāca acetyacidrūpamayīm paramām pāvanīm
dṛśam avalambya imam ākāram avamucya bhava amalā
28. śrīdevī uvāca: acetyacidrūpamayīm paramām pāvanīm dṛśam avalambya,
imam ākāram avamucya,
amalā bhava.
28. Śrī Devī said: By resorting to the supreme, purifying vision (dṛśam) that is of the nature of unperceivable consciousness, and by abandoning this (physical) form, you will become pure.
ततः प्राप्स्यस्यसंदेहं व्योमात्मानं नभःस्थितम् ।
भूमिष्ठनरसंकल्पो गगनान्तः पुरं यथा ॥ २९ ॥
tataḥ prāpsyasyasaṃdehaṃ vyomātmānaṃ nabhaḥsthitam ,
bhūmiṣṭhanarasaṃkalpo gaganāntaḥ puraṃ yathā 29
29. tataḥ prāpsyasi asandeham vyomātmānam nabhaḥsthitam
bhūmiṣṭhanarasaṅkalpaḥ gaganāntaḥpuram yathā
29. tataḥ asandeham vyomātmānam nabhaḥsthitam prāpsyasi.
yathā bhūmiṣṭhanarasaṅkalpaḥ gaganāntaḥpuram (prāpnoti).
29. Thereafter, you will undoubtedly attain the Self (ātman) of the ether, which is situated in the sky. This is just as a human's resolve, even while situated on earth, reaches the inner palace of the sky.
एवं स्थिते तं पश्यावः सह सर्गमनर्गलम् ।
अयं तद्दर्शनद्वारे देहो हि परमार्गलम् ॥ ३० ॥
evaṃ sthite taṃ paśyāvaḥ saha sargamanargalam ,
ayaṃ taddarśanadvāre deho hi paramārgalam 30
30. evam sthite tam paśyāvaḥ saha sargam anargalam
ayam tat darśanadvāre dehaḥ hi parama argalam
30. evam sthite,
(āvām) saha tam anargalam sargam paśyāvaḥ.
ayam dehaḥ hi tat darśanadvāre parama argalam.
30. When this state is achieved, we both see that unimpeded creation. Indeed, this (physical) body itself is the ultimate impediment at the gate of that vision.
लीलोवाच ।
अमुना देवि देहेन जगदन्यदवाप्यते ।
न कस्मादत्र मे युक्तिं कथयानुग्रहाग्रहात् ॥ ३१ ॥
līlovāca ,
amunā devi dehena jagadanyadavāpyate ,
na kasmādatra me yuktiṃ kathayānugrahāgrahāt 31
31. Līlā uvāca amunā devi dehena jagat anyat avāpyate
na kasmāt atra me yuktim kathaya anugrahāgrahāt
31. Līlā uvāca devi amunā dehena anyat jagat avāpyate.
atra kasmāt anugrahāgrahāt me yuktim na kathaya.
31. Līlā said: "O Goddess, through this very body, another world is attained. Why, then, out of your gracious persistence, do you not explain the reasoning behind this to me now?"
श्रीदेव्युवाच ।
जगन्तीमान्यमूर्तानि मूर्तिमन्ति मुधाग्रहात् ।
भवद्भिरवबुद्धानि हेमानीवोर्मिकाधिया ॥ ३२ ॥
śrīdevyuvāca ,
jagantīmānyamūrtāni mūrtimanti mudhāgrahāt ,
bhavadbhiravabuddhāni hemānīvormikādhiyā 32
32. śrīdevī uvāca jaganti imāni amūrtāni mūrtimanti mudhā
āgrahāt bhavadbhiḥ avabuddhāni hemānī iva ūrmikā dhiyā
32. śrīdevī uvāca imāni jaganti amūrtāni mudhā āgrahāt mūrtimanti (bhavanti) (tāni) bhavadbhiḥ hemānī iva ūrmikā dhiyā avabuddhāni (santi).
32. The Goddess said: "These worlds are in fact formless, but they appear to possess forms due to a baseless insistence. They are perceived by you as having distinct shapes, much like gold (heman) is understood as a ring (ūrmikā) through a particular mental construct (dhiyā)."
हेम्न्यूर्मिकारूपधरेऽप्यूर्मिकात्वं न विद्यते ।
यथा तथा जगद्रूपे जगन्नास्ति च ब्रह्मणि ॥ ३३ ॥
hemnyūrmikārūpadhare'pyūrmikātvaṃ na vidyate ,
yathā tathā jagadrūpe jagannāsti ca brahmaṇi 33
33. hemni ūrmikārūpadhare api ūrmikātvaṃ na vidyate
yathā tathā jagadrūpe jagat na asti ca brahmaṇi
33. yathā hemni ūrmikārūpadhare api ūrmikātvaṃ na vidyate,
tathā ca brahmaṇi jagadrūpe jagat na asti.
33. Even when gold (heman) takes on the form of a ring (ūrmikā), the essential quality of 'ringness' (ūrmikātva) does not truly reside within it. Similarly, though appearing as the world, the world (jagat) does not inherently exist in (brahman), the ultimate reality.
जगदाकाशमेवेदं ब्रह्मैवेह तु दृश्यते ।
दृश्यते काचिदप्यत्र धूलिरम्बुनिधाविव ॥ ३४ ॥
jagadākāśamevedaṃ brahmaiveha tu dṛśyate ,
dṛśyate kācidapyatra dhūlirambunidhāviva 34
34. jagat ākāśam eva idam brahma eva iha tu dṛśyate
dṛśyate kācit api atra dhūliḥ ambunidhau iva
34. idam jagat ākāśam eva (asti),
tu iha brahma eva dṛśyate.
atra ambunidhau iva kācit api dhūliḥ dṛśyate (vā)?
34. This world (jagat) is nothing but space, and indeed, it is only (brahman) that is perceived here. Is even a single speck of dust seen here, as if in the ocean?
अयं प्रपञ्चो मिथ्यैव सत्यं ब्रह्माहमद्वयम् ।
अत्र प्रमाणं वेदान्ता गुरवोऽनुभवस्तथा ॥ ३५ ॥
ayaṃ prapañco mithyaiva satyaṃ brahmāhamadvayam ,
atra pramāṇaṃ vedāntā guravo'nubhavastathā 35
35. ayam prapañcaḥ mithyā eva satyam brahma aham advayam
atra pramāṇam vedāntāḥ guravaḥ anubhavaḥ tathā
35. ayam prapañcaḥ mithyā eva; aham advayam satyam
brahma; atra vedāntāḥ guravaḥ tathā anubhavaḥ pramāṇam
35. This phenomenal world is certainly illusory. I am the non-dual reality (brahman). The authoritative proofs for this are the Vedantic scriptures, the spiritual teachers (gurus), and direct experience.
ब्रह्मैव पश्यति ब्रह्म नाब्रह्म ब्रह्म पश्यति ।
सर्गादिनाम्ना प्रथितः स्वभावोऽस्यैव चेदृशः ॥ ३६ ॥
brahmaiva paśyati brahma nābrahma brahma paśyati ,
sargādināmnā prathitaḥ svabhāvo'syaiva cedṛśaḥ 36
36. brahma eva paśyati brahma na abrahmā brahma paśyati
sarga-ādi-nāmnā prathitaḥ svabhāvaḥ asya eva ca īdṛśaḥ
36. brahma eva brahma paśyati; abrahmā brahma na paśyati;
asya svabhāvaḥ sarga-ādi-nāmnā prathitaḥ eva ca īdṛśaḥ
36. Only the Absolute Reality (brahman) perceives the Absolute Reality (brahman); that which is not (brahman) cannot perceive (brahman). Such is its intrinsic nature (dharma), which is renowned by names such as 'creation' and so forth.
न ब्रह्मजगतामस्ति कार्यकारणतोदयः ।
कारणानामभावेन सर्वेषां सहकारिणाम् ॥ ३७ ॥
na brahmajagatāmasti kāryakāraṇatodayaḥ ,
kāraṇānāmabhāvena sarveṣāṃ sahakāriṇām 37
37. na brahma-jagatām asti kārya-kāraṇataḥ udayaḥ
kāraṇānām abhāvena sarveṣām sahakāriṇām
37. brahma-jagatām kārya-kāraṇataḥ udayaḥ na
asti kāraṇānām sarveṣām sahakāriṇām abhāvena
37. There is no origination of a cause-and-effect relationship between (brahman) and the world. This is due to the absence of all auxiliary (cooperating) causes.
यावदभ्यासयोगेन न शान्ता भेदधीस्तव ।
नूनं तावदतद्रूपा न ब्रह्म परिपश्यसि ॥ ३८ ॥
yāvadabhyāsayogena na śāntā bhedadhīstava ,
nūnaṃ tāvadatadrūpā na brahma paripaśyasi 38
38. yāvat abhyāsa-yogena na śāntā bheda-dhīḥ tava
nūnam tāvat atad-rūpā na brahma paripaśyasi
38. yāvat abhyāsa-yogena tava bheda-dhīḥ na śāntā
tāvat nūnam atad-rūpā brahma na paripaśyasi
38. As long as your intellect, which perceives duality, has not been calmed through sustained spiritual practice (abhyāsa-yoga), for that long you will certainly not perceive (brahman), as your understanding will be of a nature different from it.
तत्र रूढिमुपायाता य इमे त्वस्मदादयः ।
अभ्यासाद्ब्रह्मसंपत्तेः पश्यामस्ते हि तत्परम् ॥ ३९ ॥
tatra rūḍhimupāyātā ya ime tvasmadādayaḥ ,
abhyāsādbrahmasaṃpatteḥ paśyāmaste hi tatparam 39
39. tatra rūḍhim upāyātāḥ ye ime tu asmat-ādayaḥ
abhyāsāt brahma-saṃpatteḥ paśyāmaḥ te hi tat param
39. ye asmat-ādayaḥ tatra rūḍhim upāyātāḥ te hi
abhyāsāt brahma-saṃpatteḥ tat param paśyāmaḥ
39. Those like us, who have attained stability (rūḍhi) in that state, indeed perceive that Supreme (Brahman) through the consistent practice (abhyāsa) of realizing Brahman (brahmasaṃpatti).
संकल्पनगरस्यैव ममाकाशमयं वपुः ।
ब्रह्मैव चान्तः पश्यामि देहेनानेन तत्पदम् ॥ ४० ॥
saṃkalpanagarasyaiva mamākāśamayaṃ vapuḥ ,
brahmaiva cāntaḥ paśyāmi dehenānena tatpadam 40
40. saṃkalpa-nagarasya eva mama ākāśa-mayam vapuḥ
brahma eva ca antaḥ paśyāmi dehena anena tat padam
40. mama ākāśa-mayam vapuḥ saṃkalpa-nagarasya eva (asti).
ca anena dehena antaḥ brahma eva tat padam paśyāmi.
40. My etheric body (vapus) is precisely a city of thought-forms (saṃkalpa). And within this very body, I perceive that state (tatpada) which is Brahman (brahman) itself.
विशुद्धज्ञानदेहार्हास्तथैते पद्मजादयः ।
ब्रह्मात्मजगदादीनामंशे संस्थानमङ्गने ॥ ४१ ॥
viśuddhajñānadehārhāstathaite padmajādayaḥ ,
brahmātmajagadādīnāmaṃśe saṃsthānamaṅgane 41
41. viśuddha-jñāna-deha-arhāḥ tathā eva ete padma-ja-ādayaḥ
brahma-ātma-jagat-ādīnām aṃśe saṃsthānam aṅgane
41. aṅgane! tathā eva ete padma-ja-ādayaḥ viśuddha-jñāna-deha-arhāḥ (santi).
brahma-ātma-jagat-ādīnām aṃśe saṃsthānam (asti).
41. O beautiful one (aṅgane), similarly, these beings like Brahmā (Padmaja) and others are worthy of a body of pure knowledge (viśuddhajñānadeha). In a part (aṃśe) of this (pure knowledge body) is the establishment (saṃsthānam) of Brahman (brahman), the Self (ātman), the world, and so on.
तवाभ्यासं विना बाले नाकारो ब्रह्मतां गतः ।
स्थितः कलनरूपात्मा तेन तन्नानुपश्यसि ॥ ४२ ॥
tavābhyāsaṃ vinā bāle nākāro brahmatāṃ gataḥ ,
sthitaḥ kalanarūpātmā tena tannānupaśyasi 42
42. tava abhyāsam vinā bāle na ākāraḥ brahmatām gataḥ
sthitaḥ kalana-rūpa-ātmā tena tat na anupaśyasi
42. bāle! tava abhyāsam vinā ākāraḥ brahmatām na gataḥ.
kalana-rūpa-ātmā sthitaḥ (asti).
tena tat na anupaśyasi.
42. O young girl (bāle)! Without your consistent practice (abhyāsa), the form has not attained the state of Brahman (brahman). The Self (ātman), whose nature (ātman) is merely conceptualization (kalana), remains (in that state), and therefore you do not perceive that (Brahman).
यत्र स्वसंकल्पपुरं स्वदेहेन न लभ्यते ।
तत्रान्यसंकल्पपुरं देहोऽन्यो लभते कथम् ॥ ४३ ॥
yatra svasaṃkalpapuraṃ svadehena na labhyate ,
tatrānyasaṃkalpapuraṃ deho'nyo labhate katham 43
43. yatra svasaṅkalpapuraṃ svadehena na labhyate
tatra anyasaṅkalpapuraṃ dehaḥ anyaḥ labhate katham
43. yatra svadehena svasaṅkalpapuraṃ na labhyate
tatra anyaḥ dehaḥ anyasaṅkalpapuraṃ katham labhate
43. Where a city created by one's own imagination (saṅkalpa) cannot be attained by one's own body, how can another body attain a city created by another's imagination?
तस्मादेनं परित्यज्य देहं चिद्व्योमरूपिणी ।
यत्पश्यसि तदेवाद्य कुरु कार्यविदांवरे ॥ ४४ ॥
tasmādenaṃ parityajya dehaṃ cidvyomarūpiṇī ,
yatpaśyasi tadevādya kuru kāryavidāṃvare 44
44. tasmāt enam parityajya dehaṃ cidvyomarūpiṇī
yat paśyasi tat eva adya kuru kāryavidāmvara
44. kāryavidāmvara cidvyomarūpiṇī tasmāt enam
dehaṃ parityajya yat paśyasi tat eva adya kuru
44. Therefore, O best among those who understand their duty (kāryavidāmvara) and whose true form is the ether of consciousness (cidvyomarūpiṇī), having relinquished this body, immediately act upon whatever you perceive.
संकल्पनगरं सत्यं यथासंकल्पितं प्रति ।
संदेहं वा विदेहं वा नेतरं प्रति किंचन ॥ ४५ ॥
saṃkalpanagaraṃ satyaṃ yathāsaṃkalpitaṃ prati ,
saṃdehaṃ vā videhaṃ vā netaraṃ prati kiṃcana 45
45. saṅkalpanagaraṃ satyaṃ yathāsaṅkalpitaṃ prati
sadehaṃ vā videhaṃ vā na itaraṃ prati kiṃcana
45. saṅkalpanagaraṃ yathāsaṅkalpitaṃ prati sadehaṃ
vā videhaṃ vā satyaṃ itaraṃ prati na kiṃcana
45. A city created by imagination (saṅkalpanagara) is real only as far as it is imagined (yathāsaṅkalpitam), whether one has a body (sadeha) or is bodiless (videha). It is not real with respect to anything else.
आदिसर्गे जगद्भ्रान्तिर्यथेयं स्थितिमागता ।
तथा तदाप्रभृत्येवं नियतिः प्रौढिमागता ॥ ४६ ॥
ādisarge jagadbhrāntiryatheyaṃ sthitimāgatā ,
tathā tadāprabhṛtyevaṃ niyatiḥ prauḍhimāgatā 46
46. ādisarge jagatbhrāntiḥ yathā iyaṃ sthitim āgatā
tathā tadāprabhṛti evaṃ niyatiḥ prauḍhim āgatā
46. yathā ādisarge iyaṃ jagatbhrāntiḥ sthitim āgatā
tathā tadāprabhṛti evaṃ niyatiḥ prauḍhim āgatā
46. Just as this illusion of the world (jagadbhrānti) became established in the primal creation, so too, from that time onwards, the natural law (niyati) became firmly established in this manner.
लीलोवाच ।
त्वयोक्तं देवि गच्छावो ब्राह्मणब्राह्मणी जगत् ।
सहेतीदमिदं वच्मि कथं गन्तव्यमम्ब हे ॥ ४७ ॥
līlovāca ,
tvayoktaṃ devi gacchāvo brāhmaṇabrāhmaṇī jagat ,
sahetīdamidaṃ vacmi kathaṃ gantavyamamba he 47
47. Līlā uvāca | tvayā uktam devi gacchāvaḥ brāhmaṇabrāhmaṇī
jagat | saha iti idam idam vacmi katham gantavyam amba he ||
47. Līlā uvāca devi,
tvayā brāhmaṇabrāhmaṇī jagat saha gacchāvaḥ iti uktam he amba,
idam idam vacmi,
katham gantavyam?
47. Līlā said: "O Goddess, you said, 'Let us go together to the world of the Brahmin and the Brāhmaṇī.' Regarding this very matter, I now ask: O Mother, how are we to go there?"
इमं देहमिहास्थाप्य शुद्धसत्त्वानुपातिना ।
चेतसा तं परं यामि लोकं त्वं कथमेषि तत् ॥ ४८ ॥
imaṃ dehamihāsthāpya śuddhasattvānupātinā ,
cetasā taṃ paraṃ yāmi lokaṃ tvaṃ kathameṣi tat 48
48. imam deham iha āsthāpya śuddhasattvānupātinā |
cetasā tam param yāmi lokam tvam katham eṣi tat ||
48. imam deham iha āsthāpya,
śuddhasattvānupātinā cetasā tam param lokam yāmi tvam tat katham eṣi?
48. Leaving this body here, I go to that supreme world with a mind (cetas) that follows pure being (sattva). How do you, then, reach that (world)?
श्रीदेव्युवाच ।
संकल्पव्योमवृक्षस्ते यथा सन्नपि खात्मकः ।
न कुड्यात्मा न कुड्येन रोध्यते नापि कुड्यहा ॥ ४९ ॥
śrīdevyuvāca ,
saṃkalpavyomavṛkṣaste yathā sannapi khātmakaḥ ,
na kuḍyātmā na kuḍyena rodhyate nāpi kuḍyahā 49
49. Śrīdevī uvāca | saṅkalpavyomavṛkṣaḥ te yathā san api
khātmakaḥ | na kuḍyātmā na kuḍyena rodhyate na api kuḍyahā ||
49. Śrīdevī uvāca te saṅkalpavyomavṛkṣaḥ yathā san api khātmakaḥ (asti),
(saḥ) na kuḍyātmā,
na kuḍyena rodhyate,
na api kuḍyahā (asti)
49. The Goddess said: "Just as your conceptualized world (saṅkalpa), though existing, is of the nature of space (kha), it is not solid like a wall, nor is it obstructed by a wall, nor does it destroy a wall."
शुद्धैकसत्त्वनिर्माणं चिद्रूपस्यैव तत्किल ।
प्रतिभानमतस्तस्मात्परस्म्वाद्भिद्यते मनाक् ॥ ५० ॥
śuddhaikasattvanirmāṇaṃ cidrūpasyaiva tatkila ,
pratibhānamatastasmātparasmvādbhidyate manāk 50
50. śuddhaikasattvanirmāṇam cidrūpasya eva tat kila |
pratibhānam ataḥ tasmāt parasmāt bhidyate manāk ||
50. tat kila śuddhaikasattvanirmāṇam,
cidrūpasya eva pratibhānam ataḥ tasmāt parasmāt manāk bhidyate
50. That (creation), which is a manifestation of pure singular being (sattva) and of the nature of consciousness (cit), therefore differs slightly from the supreme (reality).
सोऽयमेतादृशो देहो नैनं संत्यज्य याम्यहम् ।
अनेनैव तमाप्नोमि देशं गन्धमिवानिलः ॥ ५१ ॥
so'yametādṛśo deho nainaṃ saṃtyajya yāmyaham ,
anenaiva tamāpnomi deśaṃ gandhamivānilaḥ 51
51. saḥ ayam etādṛśaḥ dehaḥ na enam saṃtyajya yāmi
aham anena eva tam āpnomi deśam gandham iva anilaḥ
51. saḥ ayam etādṛśaḥ dehaḥ aham enam saṃtyajya na yāmi anena eva (aham) tam deśam āpnomi,
anilaḥ gandham iva (āpnoti)
51. This body is of such a nature that I do not abandon it and depart. Instead, through this very body, I attain that subtle state, just as the wind (carries) fragrance.
यथा जलं जलेनाग्निरग्निना वायुनानिलः ।
मिलत्येवमतो देहो देहैरन्यैर्मनोमयैः ॥ ५२ ॥
yathā jalaṃ jalenāgniragninā vāyunānilaḥ ,
milatyevamato deho dehairanyairmanomayaiḥ 52
52. yathā jalam jalena agniḥ agninā vāyunā anilaḥ
milati evam ataḥ dehaḥ dehaiḥ anyaiḥ manomayaiḥ
52. yathā jalam jalena agniḥ agninā anilaḥ vāyunā milati
evam ataḥ dehaḥ anyaiḥ manomayaiḥ dehaiḥ (milati)
52. Just as water merges with water, fire with fire, and wind with wind, so too, this (subtle) body merges with other mental bodies.
नहि पार्थिवतासंविदेत्य पार्थिवसंविदा ।
एकत्वं कल्पनाशैलशैलयोः क्वाहतिर्मिथः ॥ ५३ ॥
nahi pārthivatāsaṃvidetya pārthivasaṃvidā ,
ekatvaṃ kalpanāśailaśailayoḥ kvāhatirmithaḥ 53
53. na hi pārthivatāsaṃvidā etya pārthivasaṃvidā
ekatvam kalpanāśailaśailayoḥ kva āhatiḥ mithaḥ
53. pārthivatāsaṃvidā pārthivasaṃvidā ekatvam etya na hi
(bhavati) kalpanāśailaśailayoḥ mithaḥ āhatiḥ kva (bhavati)?
53. Indeed, the consciousness of individual earthliness does not attain oneness with the universal consciousness of earth. For where could there be a mutual collision between two imaginary mountains?
आतिवाहिक एवायं त्वादृशैश्चित्तदेहकः ।
आधिभौतिकताबुद्ध्या गृहीतश्चिरभावनात् ॥ ५४ ॥
ātivāhika evāyaṃ tvādṛśaiścittadehakaḥ ,
ādhibhautikatābuddhyā gṛhītaścirabhāvanāt 54
54. ātivāhikaḥ eva ayam tvādṛśaiḥ cittadehakaḥ
ādhibhautikatābuddhyā gṛhītaḥ cirabhāvanāt
54. ayam (dehaḥ) ātivāhikaḥ cittadehakaḥ eva (saḥ) tvādṛśaiḥ
(janaiḥ) ādhibhautikatābuddhyā cirabhāvanāt gṛhītaḥ
54. This (subtle body) is indeed a subtle vehicle (ātivāhika) and a mental body (cittadehaka). However, due to prolonged mental conditioning (cirabhāvanāt), it is perceived by people like you as having a material nature.
यथा स्वप्ने यथा दीर्घकालध्याने यथा भ्रमे ।
यथा च सति संकल्पे यथा गन्धर्वपत्तने ॥ ५५ ॥
yathā svapne yathā dīrghakāladhyāne yathā bhrame ,
yathā ca sati saṃkalpe yathā gandharvapattane 55
55. yathā svapne yathā dīrghakāladhyāne yathā bhrame
yathā ca sati saṃkalpe yathā gandharvapattane
55. yathā svapne yathā dīrghakāladhyāne yathā bhrame
ca yathā sati saṃkalpe yathā gandharvapattane
55. Just as in a dream, just as in prolonged meditation (dhyāna), just as in an illusion, and just as when a mental resolve (saṃkalpa) is present, or just like an illusory city of Gandharvas.
लीलोवाच ।
आतिवाहिकदेहत्वप्रत्यये घनतां गते ।
तामवाप्नोत्ययं देहो दशामाहो विनश्यति ॥ ५७ ॥
līlovāca ,
ātivāhikadehatvapratyaye ghanatāṃ gate ,
tāmavāpnotyayaṃ deho daśāmāho vinaśyati 57
57. līlā uvāca ātivāhikadehatvapratyaye ghanatām
gate tām avāpnoti ayam dehaḥ daśām āho vinaśyati
57. līlā uvāca ātivāhikadehatvapratyaye ghanatām
gate ayam dehaḥ tām daśām avāpnoti āho vinaśyati
57. Līlā said: When the conviction of being a subtle body becomes firm, does this body attain that state, or does it simply perish?
श्रीदेव्युवाच ।
यदस्ति नाम तत्रैव नाशानाशक्रमो भवेत् ।
वस्तुतो यच्च नास्त्येव नाशः स्यात्तस्य कीदृशः ॥ ५८ ॥
śrīdevyuvāca ,
yadasti nāma tatraiva nāśānāśakramo bhavet ,
vastuto yacca nāstyeva nāśaḥ syāttasya kīdṛśaḥ 58
58. śrīdevī uvāca yat asti nāma tatra eva nāśānāśakramaḥ bhavet
vastutaḥ yat ca na asti eva nāśaḥ syāt tasya kīdṛśaḥ
58. śrīdevī uvāca nāma yat asti tatra eva nāśānāśakramaḥ bhavet
ca vastutaḥ yat na asti eva tasya kīdṛśaḥ nāśaḥ syāt
58. Śrī Devī said: The process of coming into existence and passing away can only apply to that which truly exists. But how can there be destruction for that which fundamentally does not exist?
रज्ज्वां सर्पभ्रमे नष्टे सत्यबोधवशात्सुते ।
सर्पो न नष्ट उन्नष्टो वेत्येवं कैव सा कथा ॥ ५९ ॥
rajjvāṃ sarpabhrame naṣṭe satyabodhavaśātsute ,
sarpo na naṣṭa unnaṣṭo vetyevaṃ kaiva sā kathā 59
59. rajjvām sarpabhreme naṣṭe satyabodhavasāt sute sarpaḥ
na naṣṭaḥ unnaṣṭaḥ vā iti evam kā eva sā kathā
59. sute satyabodhavasāt rajjvām sarpabhreme naṣṭe,
sarpaḥ na naṣṭaḥ vā unnaṣṭaḥ? evam sā kā eva kathā
59. My son, when the illusion of a snake in a rope is dispelled due to the power of true knowledge, is the snake truly destroyed, or merely eradicated (as a misconception)? What kind of question is that (it is meaningless, as the snake never existed)?
यथा सत्यपरिज्ञानाद्रज्ज्वा सर्पो न दृश्यते ।
तथातिवाहिकज्ञानाद्दृश्यते नाधिभौतिकः ॥ ६० ॥
yathā satyaparijñānādrajjvā sarpo na dṛśyate ,
tathātivāhikajñānāddṛśyate nādhibhautikaḥ 60
60. yathā satyaparījñānāt rajjvā sarpaḥ na dṛśyate
tathā ātivāhikajñānāt dṛśyate na ādhibhautikaḥ
60. yathā rajjvā satyaparījñānāt sarpaḥ na dṛśyate
tathā ātivāhikajñānāt ādhibhautikaḥ na dṛśyate
60. Just as a snake is no longer perceived once the true nature of a rope is recognized, similarly, the physical manifestation (ādhibhautika) is not seen when there is knowledge of the subtle or transcendental reality (ātivāhika-jñāna).
कल्पनापि निवर्तेत कल्पिता यदि केनचित् ।
सा शिला समपास्तैव या नेहास्ति कदाचन ॥ ६१ ॥
kalpanāpi nivarteta kalpitā yadi kenacit ,
sā śilā samapāstaiva yā nehāsti kadācana 61
61. kalpanā api nivarteta kalpitā yadi kenacit sā
śilā samapāstā eva yā na iha asti kadācana
61. yadi kalpanā api kenacit kalpitā nivarteta yā
śilā iha kadācana na asti sā samapāstā eva
61. Even an imagination would cease to exist if it were merely conceived by someone. It is like a stone that is already completely removed, one that never truly existed here.
परं परे परापूर्णमिदं देहादिकं स्थितम् ।
इति सत्यं वयं भद्रे पश्यामो नाभिपश्यसि ॥ ६२ ॥
paraṃ pare parāpūrṇamidaṃ dehādikaṃ sthitam ,
iti satyaṃ vayaṃ bhadre paśyāmo nābhipaśyasi 62
62. param pare parāpūrṇam idam dehādikam sthitam
iti satyam vayam bhadre paśyāmaḥ na abhipaśyasi
62. bhadre vayam iti satyam paśyāmaḥ yat idam dehādikam
pare param parāpūrṇam sthitam na abhipaśyasi
62. O auspicious one, we perceive this truth: that this body and all else (dehādika) is situated within the Supreme, which is utterly complete in itself (parāpūrṇam). Why do you not perceive this?
श्रीदेव्युवाच ।
कटकत्वं यथा हेम्नि तरङ्गत्वं यथाम्भसि ।
सत्यत्वं च यथा स्वप्नसंकल्पनगरादिषु ॥ ६५ ॥
śrīdevyuvāca ,
kaṭakatvaṃ yathā hemni taraṅgatvaṃ yathāmbhasi ,
satyatvaṃ ca yathā svapnasaṃkalpanagarādiṣu 65
65. śrīdevyuvāca kaṭakatvam yathā hemni taraṅgatvam yathā
ambhasi satyatvam ca yathā svapnasaṅkalpanagarādiṣu
65. śrīdevyuvāca yathā hemni kaṭakatvam yathā ambhasi
taraṅgatvam ca yathā svapnasaṅkalpanagarādiṣu satyatvam
65. Śrī Devī said: Just as the quality of being a bracelet (kaṭakatvam) exists in gold, and just as the quality of being a wave (taraṅgatvam) exists in water, so too is the reality (satyatvam) perceived in cities and other phenomena imagined in a dream.
नास्त्येव सत्यनुभवे तथा नास्त्येव ब्रह्मणि ।
कल्पनाव्यतिरिक्तात्मतत्स्वभावादनामयात् ॥ ६६ ॥
nāstyeva satyanubhave tathā nāstyeva brahmaṇi ,
kalpanāvyatiriktātmatatsvabhāvādanāmayāt 66
66. na asti eva satyānubhave tathā na asti eva
brahmaṇi kalpanāvyatiriktātmatatsvabhāvāt anāmayāt
66. satyānubhave na asti eva tathā brahmaṇi na asti
eva kalpanāvyatiriktātmatatsvabhāvāt anāmayāt
66. There is certainly no (duality) in the experience of reality (sat), just as there is certainly no (duality) in Brahman. This is because of the inherent, undefiled nature of that Self (ātman) which is distinct from all imagination.
यथा नास्त्यम्बरे पांसुः परे नास्ति तथा कला ।
अकलाकलनं शान्तमिदमेकमजं ततम् ॥ ६७ ॥
yathā nāstyambare pāṃsuḥ pare nāsti tathā kalā ,
akalākalanaṃ śāntamidamekamajaṃ tatam 67
67. yathā na asti ambare pāṃsuḥ pare na asti tathā
kalā akalākalanam śāntam idam ekam ajam tatam
67. yathā ambare pāṃsuḥ na asti tathā pare kalā na asti.
idam akalākalanam śāntam ekam ajam tatam
67. Just as there is no dust in the sky, so too there is no part (kalā) in the Supreme (brahman). This is the peaceful, one, unborn, pervasive reality, which is essentially partless.
यदिदं भासते किंचित्तत्तस्येव निरामयम् ।
कचनं काचकस्येव कान्तस्याऽतिमणेरिव ॥ ६८ ॥
yadidaṃ bhāsate kiṃcittattasyeva nirāmayam ,
kacanaṃ kācakasyeva kāntasyā'timaṇeriva 68
68. yat idam bhāsate kiñcit tat tasya eva nirāmayam
kacanam kācakasya iva kāntasya atimaneḥ iva
68. yat idam kiñcit bhāsate tat tasya eva nirāmayam.
kacanam kācakasya iva kāntasya atimaneḥ iva
68. Whatever little bit of this (world) appears, that itself is undefiled, belonging to that (Supreme Reality). It is like the luster of crystal or the radiance of a supreme gem.
लीलोवाच ।
एतावन्तं चिरं कालमेते देवि वयं वद ।
भ्रामिताः केन नामापि द्वैताद्वैतविकल्पनैः ॥ ६९ ॥
līlovāca ,
etāvantaṃ ciraṃ kālamete devi vayaṃ vada ,
bhrāmitāḥ kena nāmāpi dvaitādvaitavikalpanaiḥ 69
69. līlā uvāca etāvantam ciram kālam ete devi vayam vada
bhrāmitāḥ kena nāma api dvaitaadvaitavikalpanaiḥ
69. līlā uvāca.
devi,
vada,
etāvantam ciram kālam ete vayam kena dvaitaadvaitavikalpanaiḥ nāma api bhrāmitāḥ
69. Līlā said: 'O Goddess, please tell me, by whom have we been deluded for such a long time, even by these conceptual distinctions of duality and non-duality?'
श्रीदेव्युवाच ।
अविचारेण तरले भ्रान्तासि चिरमाकुला ।
अविचारः स्वभावोत्थः स विचाराद्विनश्यति ॥ ७० ॥
śrīdevyuvāca ,
avicāreṇa tarale bhrāntāsi ciramākulā ,
avicāraḥ svabhāvotthaḥ sa vicārādvinaśyati 70
70. śrīdevī uvāca | avicāreṇa tarale bhrāntā asi ciram ākulā
| avicāraḥ svabhāvotthaḥ saḥ vicārāt vinaśyati || 70 ||
70. śrīdevī uvāca tarale,
avicāreṇa ciram ākulā bhrāntā asi saḥ avicāraḥ svabhāvotthaḥ,
(saḥ) vicārāt vinaśyati 70
70. The Goddess said: "O fickle one, you have been deluded and agitated for a long time due to lack of inquiry (avicāra). This thoughtlessness (avicāra) arises from one's intrinsic nature (svabhāva), but it perishes through proper inquiry (vicāra)."
अविचारो विचारेण निमेषादेव नश्यति ।
एषा सत्तैव तेनान्तरविद्यैषा न विद्यते ॥ ७१ ॥
avicāro vicāreṇa nimeṣādeva naśyati ,
eṣā sattaiva tenāntaravidyaiṣā na vidyate 71
71. avicāraḥ vicāreṇa nimeṣāt eva naśyati | eṣā sattā
eva tena antara avidyā eṣā na vidyate || 71 ||
71. avicāraḥ vicāreṇa nimeṣāt eva naśyati tena
eṣā sattā eva; eṣā antara avidyā na vidyate 71
71. Lack of inquiry (avicāra) perishes instantly by means of (proper) inquiry (vicāra). Therefore, this is merely existence (sattā) itself; this inner ignorance (avidyā) simply does not exist.
तस्मान्नैवाविचारोऽस्ति नाविद्यास्ति न बन्धनम् ।
न मोक्षोऽस्ति निराबाधं शुद्धबोधमिदं जगत् ॥ ७२ ॥
tasmānnaivāvicāro'sti nāvidyāsti na bandhanam ,
na mokṣo'sti nirābādhaṃ śuddhabodhamidaṃ jagat 72
72. tasmāt na eva avicāraḥ asti na avidyā asti na bandhanam |
na mokṣaḥ asti nirābādham śuddhabodham idam jagat || 72 ||
72. tasmāt,
avicāraḥ na eva asti,
na avidyā asti,
na bandhanam (asti) na mokṣaḥ asti; idam jagat nirābādham śuddhabodham (asti) 72
72. Therefore, there is neither thoughtlessness (avicāra) nor ignorance (avidyā), nor bondage, nor liberation (mokṣa). This world (jagat) is unimpeded, pure consciousness (bodha).
एतावन्तं यदाकालं त्वयैतन्न विचारितम् ।
तदा न संप्रबुद्धा त्वं भ्रान्तैवाभव आकुला ॥ ७३ ॥
etāvantaṃ yadākālaṃ tvayaitanna vicāritam ,
tadā na saṃprabuddhā tvaṃ bhrāntaivābhava ākulā 73
73. etāvantam yadā kālam tvayā etat na vicāritam | tadā na
samprabuddhā tvam bhrāntā eva abhava ākulā || 73 ||
73. yadā etāvantam kālam tvayā etat na vicāritam,
tadā tvam na samprabuddhā,
(api tu) bhrāntā eva ākulā abhava 73
73. When this (truth) was not inquired into by you for such a long time, then you were not truly awakened, but remained only deluded and agitated.
अद्यप्रभृति बुद्धासि विमुक्तासि विवेकिनी ।
वासनातानवं बीजं पतितं तव चेतसि ॥ ७४ ॥
adyaprabhṛti buddhāsi vimuktāsi vivekinī ,
vāsanātānavaṃ bījaṃ patitaṃ tava cetasi 74
74. adyaprabhṛti buddhā asi vimuktā asi vivekinī
vāsanātānavaṃ bījaṃ patitaṃ tava cetasi
74. adyaprabhṛti tvam buddhā asi,
vimuktā asi,
vivekinī (ca).
vāsanātānavaṃ bījaṃ tava cetasi patitam.
74. From today onwards, you are awakened, liberated, and discerning. The seed for the attenuation of latent impressions (vāsanā) has been planted in your consciousness.
आदावेव हि नोत्पन्नं दृश्यं संसारनामकम् ।
यदा तदा कथं तेन वास्यन्ते वासनापि का ॥ ७५ ॥
ādāveva hi notpannaṃ dṛśyaṃ saṃsāranāmakam ,
yadā tadā kathaṃ tena vāsyante vāsanāpi kā 75
75. ādāu eva hi na utpannaṃ dṛśyaṃ saṃsāranāmakam
yadā tadā kathaṃ tena vāsyante vāsanā api kā
75. ādāu eva hi saṃsāranāmakam dṛśyaṃ na utpannaṃ yadā,
tadā tena vāsanā kathaṃ vāsyante? api kā (sā syāt)?
75. Indeed, if the phenomenal world, known as transmigration (saṃsāra), did not arise in the very beginning, then how could latent impressions (vāsanā) be created by it? What kind of latent impressions (vāsanā) would they even be?
वासनाक्षयबीजेऽस्मिन्किंचिदङ्कुरिते हृदि ।
क्रमान्नोदयमेष्यन्ति रागद्वेषादिका दृशः ॥ ७७ ॥
vāsanākṣayabīje'sminkiṃcidaṅkurite hṛdi ,
kramānnodayameṣyanti rāgadveṣādikā dṛśaḥ 77
77. vāsanākṣayabīje asmin kiṃcit aṅkurite hṛdi
kramāt na udayam eṣyanti rāgadveṣa ādikāḥ dṛśaḥ
77. asmin hṛdi vāsanākṣayabīje kiṃcit aṅkurite (sati),
kramāt rāgadveṣa-ādikāḥ dṛśaḥ na udayam eṣyanti.
77. When this seed for the destruction of latent impressions (vāsanā) has somewhat sprouted in the heart, then gradually, manifestations such as attachment and aversion will not arise.
संसारसंभवश्चायं निर्मूलत्वमुपैष्यति ।
निर्विकल्पसमाधानं प्रतिष्ठामलमेष्यति ॥ ७८ ॥
saṃsārasaṃbhavaścāyaṃ nirmūlatvamupaiṣyati ,
nirvikalpasamādhānaṃ pratiṣṭhāmalameṣyati 78
78. saṃsārasambhavaḥ ca ayaṃ nirmūlatvam upaiṣyati
nirvikalpasamādhānaṃ pratiṣṭhām alam eṣyati
78. ayaṃ ca saṃsārasambhavaḥ nirmūlatvam upaiṣyati.
nirvikalpasamādhānaṃ pratiṣṭhām alam eṣyati.
78. And this arising of transmigration (saṃsāra) will become entirely rootless. Undifferentiated meditative absorption (nirvikalpa samādhi) will attain perfect establishment.
विगतकलनकालिमाकलङ्का गगनकलान्तरनिर्मलाम्बनेन ।
सकलकलनकार्यकारणान्तः कतिपयकालवशाद्भविष्यसीति ॥ ७९ ॥
vigatakalanakālimākalaṅkā gaganakalāntaranirmalāmbanena ,
sakalakalanakāryakāraṇāntaḥ katipayakālavaśādbhaviṣyasīti 79
79. vigatakalanakālimākalaṅkā gaganakalāntar-nirmalāmbanena
sakalakalanakāryakāraṇāntaḥ katipayakālavaśāt bhaviṣyasi iti
79. katipayakālavaśāt vigatakalanakālimākalaṅkā
gaganakalāntar-nirmalāmbanena sakalakalanakāryakāraṇāntaḥ bhaviṣyasi iti
79. Due to the influence of some time, you will become spotless, free from the darkness of worldly entanglement and impurities, by means of the pure, pervasive essence within the celestial spheres, and you will reside within all causes and effects of manifestation, thus.

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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 (current chapter) 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

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