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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-54

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श्रीदेव्युवाच ।
तस्माद्ये वेद्यवेत्तारो ये वा धर्मं परं श्रिताः ।
आतिवाहिकलोकांस्ते प्राप्नुवन्तीह नेतरे ॥ १ ॥
śrīdevyuvāca ,
tasmādye vedyavettāro ye vā dharmaṃ paraṃ śritāḥ ,
ātivāhikalokāṃste prāpnuvantīha netare 1
1. śrī devī uvāca tasmāt ye vedyavettāraḥ ye vā dharmam
param śritāḥ ātivāhikalokān te prāpnuvanti iha na itare
1. śrī devī uvāca.
tasmāt,
ye vedyavettāraḥ vā ye param dharmam śritāḥ te iha ātivāhikalokān prāpnuvanti,
itare na (prāpnuvanti).
1. Śrī Devī said: "Therefore, those who are knowers of what is to be known, or those who have taken refuge in the supreme natural law (dharma), they alone attain the subtle worlds (ātivāhika-lokāḥ) here, and not others."
आधिभौतिकदेहत्वं मिथ्याभ्रममयात्मकम् ।
कथं सत्ये स्थितिं याति च्छायास्ते कथमातपे ॥ २ ॥
ādhibhautikadehatvaṃ mithyābhramamayātmakam ,
kathaṃ satye sthitiṃ yāti cchāyāste kathamātape 2
2. ādhibhautikadehatvaṃ mithyābhramamayātmakam kathaṃ
satye sthitiṃ yāti cchāyā āste katham ātape
2. ādhibhautikadehatvaṃ mithyābhramamayātmakam satye
sthitiṃ kathaṃ yāti cchāyā ātape katham āste
2. How can the state of having a material body, which is inherently illusory and born of false delusion, achieve stability in reality? How, indeed, can a shadow exist in direct sunlight?
लीला विदितवेद्या नो परमं धर्ममाश्रिता ।
केवलं तेन सा भर्तुः कल्पितं नगरं गता ॥ ३ ॥
līlā viditavedyā no paramaṃ dharmamāśritā ,
kevalaṃ tena sā bhartuḥ kalpitaṃ nagaraṃ gatā 3
3. līlā viditavedyā na u paramaṃ dharmam āśritā
kevalaṃ tena sā bhartuḥ kalpitaṃ nagaraṃ gatā
3. līlā viditavedyā paramaṃ dharmam na u āśritā
tena kevalaṃ sā bhartuḥ kalpitaṃ nagaraṃ gatā
3. Lila, who possessed complete knowledge, did not adhere to the supreme natural law (dharma). For that very reason, she alone went to the city imagined by her husband.
प्रबुद्धलीलोवाच ।
एवमेषा प्रयाताऽस्तु भर्ता पश्य ममाम्बिके ।
प्रवृत्तः प्राणसंत्यागे कर्तव्यं किमिहाधुना ॥ ४ ॥
prabuddhalīlovāca ,
evameṣā prayātā'stu bhartā paśya mamāmbike ,
pravṛttaḥ prāṇasaṃtyāge kartavyaṃ kimihādhunā 4
4. prabuddhalīlā uvāca evam eṣā prayātā astu bhartā paśya mama
ambike pravṛttaḥ prāṇasaṃtyāge kartavyaṃ kim iha adhunā
4. prabuddhalīlā uvāca.
ambike,
mama bhartā prāṇasaṃtyāge pravṛttaḥ asti.
eṣā evam prayātā astu.
adhunā iha kim kartavyaṃ asti? paśya.
4. Awakened Lila said: "Let her have departed thus! O Ambika, behold my husband! He has begun to abandon his life. What is to be done here now?"
भावाभावेषु भावानां कथं नियतिरागता ।
कथं भूयोऽप्यनियतिर्मृतिजन्मादिसूचिता ॥ ५ ॥
bhāvābhāveṣu bhāvānāṃ kathaṃ niyatirāgatā ,
kathaṃ bhūyo'pyaniyatirmṛtijanmādisūcitā 5
5. bhāvābhāveṣu bhāvānāṃ kathaṃ niyatiḥ āgatā
kathaṃ bhūyaḥ api aniyatiḥ mṛtijanmādisūcitā
5. bhāvānāṃ bhāvābhāveṣu kathaṃ niyatiḥ āgatā?
bhūyaḥ api kathaṃ mṛtijanmādisūcitā aniyatiḥ?
5. How does a fixed order (niyati) arise for entities in their states of existence and non-existence? And how, furthermore, is there an unfixed order (aniyati), indicated by death, birth, and so on?
कथं स्वभावसंसिद्धिः कथं सत्ता पदार्थगा ।
कथमग्न्यादिपूष्णत्वं पृथ्व्यादौ स्थिरता कथम् ॥ ६ ॥
kathaṃ svabhāvasaṃsiddhiḥ kathaṃ sattā padārthagā ,
kathamagnyādipūṣṇatvaṃ pṛthvyādau sthiratā katham 6
6. katham svabhāvasaṃsiddhiḥ katham sattā padārthagā
katham agnyādipūṣṇatvam pṛthvyādau sthiratā katham
6. svabhāvasaṃsiddhiḥ katham? sattā padārthagā katham?
agnyādipūṣṇatvam katham? pṛthvyādau sthiratā katham?
6. How is the intrinsic nature (svabhāva) of things perfected? How does existence (sattā) reside in objects? How do fire and similar elements possess heat? And how is there stability in earth and other elements?
हिमादिषु कथं शैत्यं का सत्ता कालखादिषु ।
भावाभावग्रहोत्सर्गस्थूलसूक्ष्मदृशः कथम् ॥ ७ ॥
himādiṣu kathaṃ śaityaṃ kā sattā kālakhādiṣu ,
bhāvābhāvagrahotsargasthūlasūkṣmadṛśaḥ katham 7
7. himādiṣu katham śaityam kā sattā kālakhādiṣu
bhāvābhāvagrahotṣargasthūlasūkṣmadṛśaḥ katham
7. himādiṣu śaityam katham? kālakhādiṣu kā sattā?
bhāvābhāvagrahotṣargasthūlasūkṣmadṛśaḥ katham?
7. How is there coldness (śaitya) in snow and similar things? What is the nature of existence (sattā) in time, space, and so forth? How is the perception (dṛś) of gross and subtle phenomena, encompassing both the apprehension and relinquishment of existence and non-existence?
कथमत्यन्तमुच्छ्रायं तृणगुल्मनरादिकम् ।
वस्तु नायात्यनिष्टेऽपि स्थिते स्वोच्छ्रायकारणे ॥ ८ ॥
kathamatyantamucchrāyaṃ tṛṇagulmanarādikam ,
vastu nāyātyaniṣṭe'pi sthite svocchrāyakāraṇe 8
8. katham atyantam ucchrāyam tṛṇagulmanarādikam
vastu na āyāti aniṣṭe api sthite svocchrāyakāraṇe
8. tṛṇagulmanarādikam vastu atyantam
ucchrāyam na āyāti katham?
aniṣṭe api svocchrāyakāraṇe
sthite [sati] [na āyāti katham]?
8. How is it that things like grass, shrubs, and humans do not always attain extreme growth, even when the cause for their full development (svocchrāyakāraṇa) is present, despite such cessation being undesirable?
श्रीदेव्युवाच ।
महाप्रलयसंपत्तौ सर्वार्थास्तमये सति ।
अनन्ताकाशमाशान्तं सद्ब्रह्मैवावतिष्ठते ॥ ९ ॥
śrīdevyuvāca ,
mahāpralayasaṃpattau sarvārthāstamaye sati ,
anantākāśamāśāntaṃ sadbrahmaivāvatiṣṭhate 9
9. śrīdevī uvāca mahāpralayasaṃpattau sarvārthāstamaye
sati anantam ākāśam āśāntam sat brahma eva avatiṣṭhate
9. śrīdevī uvāca: mahāpralayasaṃpattau sarvārthāstamaye sati,
anantam ākāśam āśāntam sat brahma eva avatiṣṭhate.
9. Śrī Devī said: When the great dissolution (mahāpralaya) occurs, and all phenomena (artha) come to an end, then only the eternally existent (sat) brahman, boundless as space and utterly peaceful, remains.
तच्चिद्रूपतया तेजःकणोऽहमिति चेतति ।
स्वप्ने संविद्यथा हि त्वमाकाशगमनादि च ॥ १० ॥
taccidrūpatayā tejaḥkaṇo'hamiti cetati ,
svapne saṃvidyathā hi tvamākāśagamanādi ca 10
10. tat cit-rūpatayā tejaḥ-kaṇaḥ aham iti cetati
svapne saṃvit yathā hi tvam ākāśa-gamanā-ādi ca
10. tat cit-rūpatayā aham tejaḥ-kaṇaḥ iti cetati.
yathā hi svapne tvam ākāśa-gamanā-ādi ca saṃvit (anubhavati).
10. That consciousness, by virtue of its nature as pure consciousness (cit), perceives itself saying, "I am a particle of light (tejas-kaṇa)." Just as in a dream, one's consciousness (saṃvit) indeed experiences things like flying in the sky.
तेजःकणोऽसौ स्थूलत्वमात्मनात्मनि विन्दति ।
असत्यमेव सत्याभं ब्रह्माण्डं तदिदं स्मृतम् ॥ ११ ॥
tejaḥkaṇo'sau sthūlatvamātmanātmani vindati ,
asatyameva satyābhaṃ brahmāṇḍaṃ tadidaṃ smṛtam 11
11. tejaḥ-kaṇaḥ asau sthūlatvam ātmanā ātmani vindati
asatyam eva satya-ābham brahmāṇḍam tat idam smṛtam
11. asau tejaḥ-kaṇaḥ ātmanā ātmani sthūlatvam vindati.
idam tat brahmāṇḍam asatyam eva satya-ābham smṛtam.
11. That particle of light (consciousness), by its own Self (ātman) and within its own Self (ātman), finds grossness (sthūlatva). This entire universe (brahmāṇḍa), though fundamentally unreal (asatyam), is considered to appear real (satyābham).
तत्रान्तर्ब्रह्म तद्वेत्ति ब्रह्मायमहमित्यथ ।
मनोराज्यं स कुरुते स्वात्मैवं तदिदं जगत् ॥ १२ ॥
tatrāntarbrahma tadvetti brahmāyamahamityatha ,
manorājyaṃ sa kurute svātmaivaṃ tadidaṃ jagat 12
12. tatra antaḥ brahman tat vetti brahmā ayam aham iti atha
manaḥ-rājyam saḥ kurute sva-ātmā evam tat idam jagat
12. tatra antaḥ brahman tat vetti,
aham ayam brahmā iti.
atha saḥ manaḥ-rājyam kurute.
evam sva-ātmā tat idam jagat (sṛjati).
12. Within that (universe), the Brahman (brahman) knows, "I am this Brahman (brahman)." Then, that (Brahman/Self) creates a mental kingdom (manorājya), and this entire universe (jagat) is just like that, originating from its own Self (ātman).
तस्मिन्प्रथमतः सर्गे या यथा यत्र संविदः ।
कचितास्तास्तथा तत्र स्थिता अद्यापि निश्चलाः ॥ १३ ॥
tasminprathamataḥ sarge yā yathā yatra saṃvidaḥ ,
kacitāstāstathā tatra sthitā adyāpi niścalāḥ 13
13. tasmin prathamataḥ sarge yā yathā yatra saṃvidaḥ
kacitāḥ tāḥ tathā tatra sthitāḥ adya api niścalāḥ
13. prathamataḥ tasmin sarge yāḥ saṃvidaḥ yathā yatra kacitāḥ (āsan),
tāḥ tathā tatra adya api niścalāḥ sthitāḥ (santi).
13. In that very first creation (sarga), the forms of consciousness (saṃvid) that were manifested (kacita) in a particular way and place remain precisely in that same way, unmoving, even to this day.
यद्यथा स्फुरितं चित्तं तत्तथा ह्यात्मचिद्भवेत् ।
स्वयमेवानियमतस्तत्तत्स्यान्नेह किंचन ॥ १४ ॥
yadyathā sphuritaṃ cittaṃ tattathā hyātmacidbhavet ,
svayamevāniyamatastattatsyānneha kiṃcana 14
14. yat yathā sphuritaṃ cittaṃ tat tathā hi ātma-cit bhavet
svayam eva aniyamataḥ tat tat syāt na iha kiṃcana
14. yat yathā cittaṃ sphuritaṃ,
tat tathā hi ātma-cit bhavet.
tat tat svayam eva aniyamataḥ syāt.
iha kiṃcana na.
14. Whatever way the mind (citta) manifests, in precisely that way it becomes the consciousness of the self (ātman). By itself, without any external regulation, it is precisely that, and there is nothing else here.
न च नाम नकिंचित्त्वं युज्यते विश्वरूपिणः ।
त्यक्त्वा समस्तसंस्थानं हेम तिष्ठति वै कथम् ॥ १५ ॥
na ca nāma nakiṃcittvaṃ yujyate viśvarūpiṇaḥ ,
tyaktvā samastasaṃsthānaṃ hema tiṣṭhati vai katham 15
15. na ca nāma na-kiṃcit-tvam yujyate viśvarūpiṇaḥ
tyaktvā samasta-saṃsthānaṃ hema tiṣṭhati vai katham
15. viśvarūpiṇaḥ na-kiṃcit-tvam na ca nāma yujyate.
samasta-saṃsthānaṃ tyaktvā hema katham vai tiṣṭhati?
15. And indeed, for the one who embodies all forms (viśvarūpin), the state of nothingness is certainly not appropriate. How, truly, can gold (hema) exist after abandoning all its specific forms?
सर्गादौ स्वयमेवान्तश्चिद्यथा कचितात्मनि ।
हिमाग्न्यादितयाद्यापि सा तथास्ते स्वसत्तया ॥ १६ ॥
sargādau svayamevāntaścidyathā kacitātmani ,
himāgnyāditayādyāpi sā tathāste svasattayā 16
16. sarga-ādau svayam eva antaḥ cit yathā kacitātmani
hima agni ādi-tayā adya api sā tathā āste sva-sattayā
16. sarga-ādau yathā cit svayam eva antaḥ kacitātmani,
adya api sā hima agni ādi-tayā tathā sva-sattayā āste.
16. Just as consciousness (cit) manifested internally by itself within the manifested self (ātman) at the beginning of creation, so too, even now, that same (consciousness) exists by its own being, appearing as ice, fire, and so forth.
तस्मात्स्वसत्तासंत्यागः सतः कर्तुं न युज्यते ।
यदा चिदास्ते तेनेयं नियतिर्न विनश्यति ॥ १७ ॥
tasmātsvasattāsaṃtyāgaḥ sataḥ kartuṃ na yujyate ,
yadā cidāste teneyaṃ niyatirna vinaśyati 17
17. tasmāt sva-sattā-saṃtyāgaḥ sataḥ kartuṃ na yujyate
yadā cit āste tena iyam niyatiḥ na vinaśyati
17. tasmāt,
sataḥ sva-sattā-saṃtyāgaḥ kartuṃ na yujyate.
yadā cit āste,
tena iyam niyatiḥ na vinaśyati.
17. Therefore, it is not appropriate for that which truly exists (sat) to abandon its own being (sva-sattā). Since consciousness (cit) persists, this natural law (niyati) does not perish.
यद्यथा कचितं यत्र व्योमरूप्यपि पार्थिवम् ।
सर्गादौ तस्य चलितुमद्ययावन्न युज्यते ॥ १८ ॥
yadyathā kacitaṃ yatra vyomarūpyapi pārthivam ,
sargādau tasya calitumadyayāvanna yujyate 18
18. yat yathā kacitam yatra vyomarūpi api pārthivam
sarga-ādau tasya calitum adya yāvat na yujyate
18. yat pārthivam vyomarūpi api yathā yatra kacitam,
tasya sarga-ādau adya yāvat calitum na yujyate
18. Whatever is manifested, just as it is and where it is, even if it is subtle like space (vyomarūpi) and yet earthly (pārthivam), it is not proper for it to move from that state from the beginning of creation (sarga) until today.
या यथा चित्प्रकचिता प्रतिपक्षविदं विना ।
न सा ततः प्रचलति वेदनाभ्यासतः स्वयम् ॥ १९ ॥
yā yathā citprakacitā pratipakṣavidaṃ vinā ,
na sā tataḥ pracalati vedanābhyāsataḥ svayam 19
19. yā yathā cit-prakacitā pratipakṣa-vidam vinā
na sā tataḥ pracalati vedanā-abhyāsataḥ svayam
19. yā cit-prakacitā yathā pratipakṣa-vidam vinā,
sā vedanā-abhyāsataḥ svayam tataḥ na pracalati
19. That consciousness (cit), which is manifested in a particular way without any opposing awareness, does not move from that state by itself, due to the habit of sensations.
जगदादावनुत्पन्नं यच्चेदमनुभूयते ।
तत्संविद्व्योमकचनं स्वप्नस्त्रीसुरतं यथा ॥ २० ॥
jagadādāvanutpannaṃ yaccedamanubhūyate ,
tatsaṃvidvyomakacanaṃ svapnastrīsurataṃ yathā 20
20. jagat-ādau anutpannam yat ca idam anubhūyate tat
saṃvid-vyoma-kacanam svapna-strī-suratam yathā
20. yat ca idam jagat-ādau anutpannam anubhūyate,
tat svapna-strī-suratam yathā,
saṃvid-vyoma-kacanam
20. And whatever is experienced as this (world), even though it was not produced at the beginning of the world (jagat), that is merely a manifestation of consciousness (saṃvid) appearing as space (vyoma), just like sexual intercourse with a woman in a dream.
असत्यमेव सत्याभं प्रतिभानमिदं स्थितम् ।
इति स्वभावसंपत्तिरिति भूतानुभूतयः ॥ २१ ॥
asatyameva satyābhaṃ pratibhānamidaṃ sthitam ,
iti svabhāvasaṃpattiriti bhūtānubhūtayaḥ 21
21. asatyam eva satya-ābham pratibhānam idam sthitam
iti svabhāva-sampattiḥ iti bhūta-anubhūtayaḥ
21. idam pratibhānam asatyam eva satya-ābham sthitam.
iti svabhāva-sampattiḥ.
iti bhūta-anubhūtayaḥ
21. This appearance, although unreal, stands as if it were real. Such is the very constitution (svabhāva-sampatti) of existence, and these are the experiences of beings.
सर्गादौ या यथा रूढा संवित्कचनसंततिः ।
साद्याप्यचलितान्येन स्थिता नियतिरुच्यते ॥ २२ ॥
sargādau yā yathā rūḍhā saṃvitkacanasaṃtatiḥ ,
sādyāpyacalitānyena sthitā niyatirucyate 22
22. sargādau yā yathā rūḍhā saṃvitkacanasaṃtatiḥ sā
adya api acalitā anyena sthitā niyatiḥ ucyate
22. yā saṃvitkacanasaṃtatiḥ sargādau yathā rūḍhā sā
adya api anyena acalitā sthitā niyatiḥ ucyate
22. The sequence of manifested consciousness (saṃvit) that was firmly established at the very beginning of creation and which remains undisturbed by anything else even today, is referred to as destiny (niyati).
गृहीतव्योमसंवित्तिचिद्व्योम व्योमतां गतम् ।
गृहीतकालतासंविच्चिन्नभः कालतां गतम् ॥ २३ ॥
gṛhītavyomasaṃvitticidvyoma vyomatāṃ gatam ,
gṛhītakālatāsaṃviccinnabhaḥ kālatāṃ gatam 23
23. gṛhītavyomasaṃvitti citvyoma vyomatāṃ gatam
gṛhītakālatāsaṃvit citnabhaḥ kālatāṃ gatam
23. gṛhītavyomasaṃvitti citvyoma vyomatāṃ gatam
gṛhītakālatāsaṃvit citnabhaḥ kālatāṃ gatam
23. The consciousness-space (cit-vyoma) that has apprehended the notion of space (vyoma-saṃvitti) has attained the state of being space (vyomatām). Likewise, the consciousness-sky (cit-nabhaḥ) that has apprehended the notion of time (kālatā-saṃvit) has attained the state of being time (kālatām).
गृहीतजलसंवित्तिचिद्व्योम वारिवत्स्थितम् ।
स्वप्ने यथा हि पुरुषः पश्यत्यात्मनि वारिताम् ॥ २४ ॥
gṛhītajalasaṃvitticidvyoma vārivatsthitam ,
svapne yathā hi puruṣaḥ paśyatyātmani vāritām 24
24. gṛhītajalasaṃvitti citvyoma vārivat sthitam
svapne yathā hi puruṣaḥ paśyati ātmani vāritām
24. gṛhītajalasaṃvitti citvyoma vārivat sthitam
yathā hi puruṣaḥ svapne ātmani vāritām paśyati
24. The consciousness-space (cit-vyoma) that has apprehended the notion of water (jala-saṃvitti) remains like water. This is just as a person (puruṣa) in a dream (svapne) perceives the state of being water within their own self (ātman).
स्वप्नचित्संविदाभाति भवत्येषा यथास्थिता ।
चिच्चमत्कारचातुर्यादसदेतत्समूहते ॥ २५ ॥
svapnacitsaṃvidābhāti bhavatyeṣā yathāsthitā ,
ciccamatkāracāturyādasadetatsamūhate 25
25. svapnacitsaṃvid ābhāti bhavati eṣā yathāsthitā
citcamatkāracāturyāt asat etat samūhate
25. eṣā svapnacitsaṃvid yathāsthitā ābhāti bhavati
citcamatkāracāturyāt etat asat samūhate
25. The dream-consciousness (svapna-cit) manifests itself (ābhāti) exactly as it is established (yathāsthitā). Through the skillful play of the consciousness's (cit) wondrous activity (camatkāra), this non-existent (asat) reality collects and forms.
खत्वं जलत्वमुर्वीत्वमग्निवायुत्वमप्यसत् ।
वेत्त्यन्तः स्वप्नसंकल्पध्यानेष्विव चितिः स्वयम् ॥ २६ ॥
khatvaṃ jalatvamurvītvamagnivāyutvamapyasat ,
vettyantaḥ svapnasaṃkalpadhyāneṣviva citiḥ svayam 26
26. khatvam jalatvam urvītvam agnivāyutvam api asat
vetti antaḥ svapnasaṅkalpadhyāneṣu iva citiḥ svayam
26. citiḥ svayam antaḥ svapnasaṅkalpadhyāneṣu iva
khatvam jalatvam urvītvam agnivāyutvam api asat vetti
26. Consciousness (citiḥ) itself perceives internally these unreal states of space, water, earth, fire, and air, just as it does in dreams, imaginations, and meditations.
मरणानन्तरं कर्मफलानुभवनक्रमम् ।
सर्वसंदेहशान्त्यर्थं मृतिश्रेयस्करं श्रृणु ॥ २७ ॥
maraṇānantaraṃ karmaphalānubhavanakramam ,
sarvasaṃdehaśāntyarthaṃ mṛtiśreyaskaraṃ śrṛṇu 27
27. maraṇānantaram karmaphalānubhavanakramam
sarvasaṃdehaśāntyartham mṛtiśreyaskaram śṛṇu
27. maraṇānantaram karmaphalānubhavanakramam
sarvasaṃdehaśāntyartham mṛtiśreyaskaram śṛṇu
27. Listen to the sequence of experiencing the results of one's actions (karma) after death, which leads to supreme welfare in death, in order to quell all doubts.
रूढादिसर्गे नियतिर्यैकद्वित्रिचतुःशता ।
पूर्वादिष्वायुषः पुंसां तस्या मे नियतिं श्रृणु ॥ २८ ॥
rūḍhādisarge niyatiryaikadvitricatuḥśatā ,
pūrvādiṣvāyuṣaḥ puṃsāṃ tasyā me niyatiṃ śrṛṇu 28
28. rūḍhādisarge niyatiḥ yā ekadvitricatuḥśatā
pūrvādiṣu āyuṣaḥ puṃsām tasyāḥ me niyatim śṛṇu
28. me tasyāḥ niyatim śṛṇu yā ekadvitricatuḥśatā
niyatiḥ rūḍhādisarge pūrvādiṣu puṃsām āyuṣaḥ
28. Listen from me to that fixed rule (niyati) concerning the life-span (āyuṣ) of beings in the primordial creations and subsequent ones, starting from earlier eras, which [rule] determines life-spans of one, two, three, or four hundred (years) and so on.
देशकालक्रियाद्रव्यशुद्ध्यशुद्धी स्वकर्मणाम् ।
न्यूनत्वे चाधिकत्वे च नृणां कारणमायुषः ॥ २९ ॥
deśakālakriyādravyaśuddhyaśuddhī svakarmaṇām ,
nyūnatve cādhikatve ca nṛṇāṃ kāraṇamāyuṣaḥ 29
29. deśakālakriyādravyaśuddhyaśuddhī svakarmaṇām
nyūnatve ca adhikatve ca nṛṇām kāraṇam āyuṣaḥ
29. svakarmaṇām deśakālakriyādravyaśuddhyaśuddhī
nṛṇām āyuṣaḥ nyūnatve ca adhikatve ca kāraṇam
29. The purity and impurity of place, time, action, and substance concerning one's own actions (karma) are the cause for the deficiency or excess of life-span (āyuṣ) for human beings.
स्वकर्मधर्मे ह्रसति हसत्यायुर्नृणामिह ।
वृद्धे वृद्धिमुपायाति सममेव भवेत्समे ॥ ३० ॥
svakarmadharme hrasati hasatyāyurnṛṇāmiha ,
vṛddhe vṛddhimupāyāti samameva bhavetsame 30
30. svakarmadharme hrasati hasati āyuḥ nṛṇām iha
vṛddhe vṛddhim upayāti samam eva bhavet same
30. iha nṛṇām svakarmadharme hrasati,
āyuḥ hasati; vṛddhe (svakarmadharme),
vṛddhim upayāti; same (svakarmadharme),
samam eva bhavet.
30. In this world, when the intrinsic nature (svakarmadharma) of humans declines, their lifespan diminishes. When it flourishes, their lifespan increases, and when it is balanced, it remains balanced.
बालमृत्युप्रदैर्बालो युवा यौवनमृत्युदैः ।
वृद्धमृत्युप्रदैर्वृद्धः कर्मभिर्मृतिमृच्छति ॥ ३१ ॥
bālamṛtyupradairbālo yuvā yauvanamṛtyudaiḥ ,
vṛddhamṛtyupradairvṛddhaḥ karmabhirmṛtimṛcchati 31
31. bālamṛtyupradaiḥ bālaḥ yuvā yauvanamṛtyudaiḥ
vṛddhamṛtyupradaiḥ vṛddhaḥ karmabhiḥ mṛtim ṛcchati
31. bālaḥ bālamṛtyupradaiḥ karmabhiḥ mṛtim ṛcchati.
yuvā yauvanamṛtyudaiḥ (karmabhiḥ) (mṛtim ṛcchati).
vṛddhaḥ vṛddhamṛtyupradaiḥ (karmabhiḥ) mṛtim ṛcchati.
31. A child meets death (mṛti) through actions (karma) that bring death in childhood. A youth meets death through actions (karma) that bring death in youth. An old person meets death through actions (karma) that bring death in old age.
यो यथाशास्त्रमारब्धं स्वधर्मनुमतिष्ठति ।
भाजनं भवति श्रीमान्स यथाशास्त्रमायुषः ॥ ३२ ॥
yo yathāśāstramārabdhaṃ svadharmanumatiṣṭhati ,
bhājanaṃ bhavati śrīmānsa yathāśāstramāyuṣaḥ 32
32. yaḥ yathāśāstram ārabdham svadharmam anutiṣṭhati
bhājanam bhavati śrīmān saḥ yathāśāstram āyuṣaḥ
32. yaḥ yathāśāstram ārabdham svadharmam anutiṣṭhati,
saḥ śrīmān (janāḥ) yathāśāstram āyuṣaḥ bhājanam bhavati.
32. Whoever duly performs their own duty (svadharma), which has been commenced according to the scriptures, that fortunate person becomes worthy of a lifespan (āyus) that is also in accordance with the scriptures.
एवं कर्मानुसारेण जन्तुरन्त्यां दशामितः ।
भवन्त्यन्तं गतवतो दृङ्मर्मच्छेदवेदनाः ॥ ३३ ॥
evaṃ karmānusāreṇa janturantyāṃ daśāmitaḥ ,
bhavantyantaṃ gatavato dṛṅmarmacchedavedanāḥ 33
33. evam karmānusāreṇa jantuḥ antyām daśām itaḥ
bhavanti antam gatavataḥ dṛṅmarmacchedavedanāḥ
33. evam karmānusāreṇa,
antyām daśām itaḥ jantuḥ (yada) antam gatavataḥ (tasya) dṛṅmarmacchedavedanāḥ bhavanti.
33. In this way, for a living being who has attained the final state of life in accordance with their actions (karma), pains that cut into the sight and vital organs arise for that one who has reached the end (of life).
प्रबुद्धलीलोवाच ।
मरणं मे समासेन कथयेन्दुसमानने ।
किं सुखं मरणं किं वा दुःखं मृत्वा च किं भवेत् ॥ ३४ ॥
prabuddhalīlovāca ,
maraṇaṃ me samāsena kathayendusamānane ,
kiṃ sukhaṃ maraṇaṃ kiṃ vā duḥkhaṃ mṛtvā ca kiṃ bhavet 34
34. prabuddhalīlaḥ uvāca | maraṇam
me samāsena kathaya indusamānanē
| kim sukham maraṇam kim vā
duḥkham mṛtvā ca kim bhavet ||
34. indusamānanē me maraṇam samāsena kathaya maraṇam
kim sukham vā kim duḥkham ca mṛtvā kim bhavet
34. Prabuddhalīla said: O moon-faced one, please tell me briefly about death. Is death pleasant or sorrowful, and what happens after one dies?
श्रीदेव्युवाच ।
त्रिविधाः पुरुषाः सन्ति देहस्यान्ते मुमूर्षवः ।
मूर्खोऽथ धारणाभ्यासी युक्तिमान्पुरुषस्तथा ॥ ३५ ॥
śrīdevyuvāca ,
trividhāḥ puruṣāḥ santi dehasyānte mumūrṣavaḥ ,
mūrkho'tha dhāraṇābhyāsī yuktimānpuruṣastathā 35
35. śrīdevī uvāca | trividhāḥ puruṣāḥ santi dehasya ante mumūrṣavaḥ
| mūrkhaḥ atha dhāraṇābhyāsī yuktimān puruṣaḥ tathā ||
35. śrīdevī uvāca dehasya ante mumūrṣavaḥ puruṣāḥ trividhāḥ
santi mūrkhaḥ atha dhāraṇābhyāsī tathā yuktimān puruṣaḥ
35. Śrīdevī said: There are three kinds of individuals at the body's end, when they are about to die: the ignorant one, the one who practices concentration (dhāraṇā), and similarly, the discerning person.
अभ्यस्य धारणानिष्ठो देहं त्यक्त्वा यथासुखम् ।
प्रयाति धारणाभ्यासी युक्तियुक्तस्तथैव च ॥ ३६ ॥
abhyasya dhāraṇāniṣṭho dehaṃ tyaktvā yathāsukham ,
prayāti dhāraṇābhyāsī yuktiyuktastathaiva ca 36
36. abhyasya dhāraṇāniṣṭhaḥ deham tyaktvā yathāsukham
| prayāti dhāraṇābhyāsī yuktiyuktaḥ tathā eva ca ||
36. dhāraṇāniṣṭhaḥ dhāraṇābhyāsī abhyasya deham
yathāsukham tyaktvā prayāti tathā eva ca yuktiyuktaḥ
36. The one dedicated to practicing concentration (dhāraṇā), having abandoned the body at ease, departs. And similarly, the discerning person also departs.
धारणा यस्य नाभ्यासं प्राप्ता नैव च युक्तिमान् ।
मूर्खः स्वमृतिकालेऽसौ दुःखमेत्यवशाशयः ॥ ३७ ॥
dhāraṇā yasya nābhyāsaṃ prāptā naiva ca yuktimān ,
mūrkhaḥ svamṛtikāle'sau duḥkhametyavaśāśayaḥ 37
37. dhāraṇā yasya na abhyāsam prāptā na eva ca yuktimān
| mūrkhaḥ svamṛtikāle asau duḥkham eti avaśāśayaḥ ||
37. yasya dhāraṇā abhyāsam na prāptā,
ca na eva yuktimān asau mūrkhaḥ svamṛtikāle avaśāśayaḥ duḥkham eti
37. That ignorant person, whose concentration (dhāraṇā) has not been mastered and who is not at all discerning, experiences suffering at the time of his own death, having an uncontrolled mind.
वासनावेशवैवश्यं भावयन्विषयाशयः ।
दीनतां परमामेति परिलूनमिवाम्बुजम् ॥ ३८ ॥
vāsanāveśavaivaśyaṃ bhāvayanviṣayāśayaḥ ,
dīnatāṃ paramāmeti parilūnamivāmbujam 38
38. vāsanāveśavaivaśyam bhāvayan viṣayāśayaḥ
dīnatām paramām eti parilūnam iva ambujam
38. viṣayāśayaḥ bhāvayan vāsanāveśavaivaśyam
paramām dīnatām eti parilūnam ambujam iva
38. A person whose mind is focused on sense objects, and who is overcome with helplessness due to the powerful influence of latent impressions (vāsanā), attains the utmost misery, like a lotus that has been plucked.
अशास्त्रसंस्कृतमतिरसज्जनपरायणः ।
मृतावनुभवत्यन्तर्दाहमग्नाविव च्युतः ॥ ३९ ॥
aśāstrasaṃskṛtamatirasajjanaparāyaṇaḥ ,
mṛtāvanubhavatyantardāhamagnāviva cyutaḥ 39
39. aśāstrasaṃskṛtamatiḥ asajjanaparāyaṇaḥ mṛtau
anubhavati antar dāham agnau iva cyutaḥ
39. aśāstrasaṃskṛtamatiḥ asajjanaparāyaṇaḥ mṛtau
antar dāham agnau cyutaḥ iva anubhavati
39. One whose intellect has not been refined by the scriptures and who relies on wicked people experiences an inner burning torment at the time of death, just like something dropped into a fire.
यदा घर्घरकण्ठत्वं वैरूप्यं दृष्टिवर्णजम् ।
गच्छत्येषोऽविवेकात्मा तदा भवति दीनधीः ॥ ४० ॥
yadā ghargharakaṇṭhatvaṃ vairūpyaṃ dṛṣṭivarṇajam ,
gacchatyeṣo'vivekātmā tadā bhavati dīnadhīḥ 40
40. yadā ghargharakkaṇṭhatvam vairūpyam dṛṣṭivarṇajam
gacchati eṣaḥ avivekātmā tadā bhavati dīnadhiḥ
40. yadā eṣaḥ avivekātmā ghargharakkaṇṭhatvam
dṛṣṭivarṇajam vairūpyam gacchati tadā dīnadhiḥ bhavati
40. When this individual, whose inner being (ātman) is characterized by a lack of discernment, experiences a gurgling sound in the throat and a disfigurement arising from changes in vision and complexion, then he becomes faint-minded.
परमान्ध्यमनालोको दिवाप्युदिततारकः ।
साभ्रदिग्मण्डलाभोगो घनमेचकिताम्बरः ॥ ४१ ॥
paramāndhyamanāloko divāpyuditatārakaḥ ,
sābhradigmaṇḍalābhogo ghanamecakitāmbaraḥ 41
41. paramāndhyam anālokaḥ divā api uditatārakaḥ
sābhradigmaṇḍalābhogaḥ ghanamecakitāmbaraḥ
41. paramāndhyam anālokaḥ divā api uditatārakaḥ
sābhradigmaṇḍalābhogaḥ ghanamecakitāmbaraḥ
41. This state is characterized by profound blindness (paramāndhya) and a complete absence of light, where stars become visible even during the day. The entire expanse of the directional quarters is clouded, and the sky is densely blackened.
मर्मव्यथाविच्छुरितः प्रभ्रमदृष्टिमण्डलः ।
आकाशीभूतवसुधो वसुधाभूतखान्तरः ॥ ४२ ॥
marmavyathāvicchuritaḥ prabhramadṛṣṭimaṇḍalaḥ ,
ākāśībhūtavasudho vasudhābhūtakhāntaraḥ 42
42. marmavyathāvicchuritaḥ prabhramadṛṣṭimaṇḍalaḥ
ākāśībhūtavasudhaḥ vasudhābhūtakāntaraḥ
42. marmavyathāvicchuritaḥ prabhramadṛṣṭimaṇḍalaḥ
ākāśībhūtavasudhaḥ vasudhābhūtakāntaraḥ
42. Pervaded by deep anguish, with a bewildered gaze, he perceived the earth as sky and the sky as earth.
परिवृत्तककुप्चक्र उह्यमान इवार्णवे ।
नीयमान इवाकाशे घननिद्रोन्मुखाशयः ॥ ४३ ॥
parivṛttakakupcakra uhyamāna ivārṇave ,
nīyamāna ivākāśe ghananidronmukhāśayaḥ 43
43. parivṛttakakupcakraḥ uhyamānaḥ iva arṇave
nīyamānaḥ iva ākāśe ghananidronmukhāśayaḥ
43. parivṛttakakupcakraḥ uhyamānaḥ iva arṇave
nīyamānaḥ iva ākāśe ghananidronmukhāśayaḥ
43. With the circle of directions spinning, as if being swept away in the ocean, or carried through the sky, his mind (āśaya) was inclined towards deep sleep.
अन्धकूप इवापन्नः शिलान्तरिव योजितः ।
स्वयं जडीभवद्वर्णो विनिकृत्त इवाशये ॥ ४४ ॥
andhakūpa ivāpannaḥ śilāntariva yojitaḥ ,
svayaṃ jaḍībhavadvarṇo vinikṛtta ivāśaye 44
44. andhakūpaḥ iva āpannaḥ śilā-antare iva yojitaḥ
svayam jaḍībhāvadvarṇaḥ vinikṛttaḥ iva āśaye
44. andhakūpaḥ iva āpannaḥ śilā-antare iva yojitaḥ
svayam jaḍībhāvadvarṇaḥ vinikṛttaḥ iva āśaye
44. As if fallen into a dark well, as if trapped between rocks, his own vitality (varṇa) becoming inert, as if severed from his consciousness (āśaya).
पततीव नभोमार्गात्तृणावर्त इवार्पितः ।
रथे द्रुत इवारूढो हिँमवद्गलनोन्मुखः ॥ ४५ ॥
patatīva nabhomārgāttṛṇāvarta ivārpitaḥ ,
rathe druta ivārūḍho hiṃmavadgalanonmukhaḥ 45
45. patati iva nabhomārgāt tṛṇāvartaḥ iva arpitaḥ
rathe drutaḥ iva ārūḍhaḥ himavat galanonmukhaḥ
45. patati iva nabhomārgāt tṛṇāvartaḥ iva arpitaḥ
rathe drutaḥ iva ārūḍhaḥ himavat galanonmukhaḥ
45. As if falling from the sky's path, as if seized by a whirlwind, as if swiftly mounted on a chariot, he was on the verge of melting like a snowy mountain.
व्याकुर्वन्निव संसारं बान्धवानस्पृशन्निव ।
भ्रमितक्षेपणेनेव वातयन्त्र इवास्थितः ॥ ४६ ॥
vyākurvanniva saṃsāraṃ bāndhavānaspṛśanniva ,
bhramitakṣepaṇeneva vātayantra ivāsthitaḥ 46
46. vyākurvan iva saṃsāram bāndhavān aspṛśan iva |
bhramita kṣepaṇena iva vātayantraḥ iva āsthitaḥ
46. vyākurvan iva saṃsāram bāndhavān aspṛśan iva
bhramita kṣepaṇena iva vātayantraḥ iva āsthitaḥ
46. He remained as if manifesting the cycle of worldly existence (saṃsāra), yet detached from his relatives, like a wind-driven machine, set in motion by a rotating throw.
भ्रमितो वा भ्रम इव कृष्टो रसनयेव वा ।
भ्रमन्निव जलावर्ते शस्त्रयन्त्र इवार्पितः ॥ ४७ ॥
bhramito vā bhrama iva kṛṣṭo rasanayeva vā ,
bhramanniva jalāvarte śastrayantra ivārpitaḥ 47
47. bhramitaḥ vā bhramaḥ iva kṛṣṭaḥ rasanayā iva vā
| bhraman iva jalāvarte śastrayantre iva arpitaḥ
47. bhramitaḥ vā bhramaḥ iva kṛṣṭaḥ rasanayā iva vā
bhraman iva jalāvarte śastrayantre iva arpitaḥ
47. He was whirled as if by an illusion (bhrama) itself, or drawn as if by a rope; he whirled as if in a whirlpool, or was placed as if in a machine of weapons.
प्रोह्यमानस्तृणमिव वहत्पर्जन्यमारुते ।
आरुह्य वारिपूरेण निपतन्निव चार्णवे ॥ ४८ ॥
prohyamānastṛṇamiva vahatparjanyamārute ,
āruhya vāripūreṇa nipatanniva cārṇave 48
48. prohyamānaḥ tṛṇam iva vahantparjanyamārute
| āruhya vāripūreṇa nipatan iva ca arṇave
48. prohyamānaḥ tṛṇam iva vahantparjanyamārute
āruhya vāripūreṇa ca nipatan iva arṇave
48. He was carried away like a blade of grass in a wind-driven rain, and having been lifted by a flood of water, he fell as if into the ocean.
अनन्तगगने श्वभ्रे चक्रावर्ते पतन्निव ।
अब्धिरुर्वीविपर्यासदशामनुभवन्स्थितः ॥ ४९ ॥
anantagagane śvabhre cakrāvarte patanniva ,
abdhirurvīviparyāsadaśāmanubhavansthitaḥ 49
49. anantagagane śvabhre cakrāvarte patan iva |
abdhiḥ urvīviparyāsadaśām anubhavan sthitaḥ
49. patann iva anantagagane śvabhre cakrāvarte
abdhiḥ anubhavan sthitaḥ urvīviparyāsadaśām
49. As if falling into the endless sky, into an abyss, into a whirling cycle, he remained, like an ocean (abdhiḥ), experiencing a state of the earth's inversion (urvīviparyāsadaśā).
पतन्निवानवरतं प्रोत्पतन्निव चाभितः ।
सूत्काराकर्णनोद्भ्रान्तपूर्णसर्वेन्द्रियव्रणः ॥ ५० ॥
patannivānavarataṃ protpatanniva cābhitaḥ ,
sūtkārākarṇanodbhrāntapūrṇasarvendriyavraṇaḥ 50
50. patan iva anavaratam protpatan iva ca abhitaḥ
sūtkārākarṇanodbhrāntapūrṇasarvendriyavraṇaḥ
50. anavaratam patan iva ca abhitaḥ protpatan iva
sūtkārākarṇanodbhrāntapūrṇasarvendriyavraṇaḥ
50. As if constantly falling and then rising all around, he is utterly bewildered, with all his sensory wounds agitated and overwhelmed by the hearing of hissing sounds.
क्रमाच्छयामलतां यान्ति तस्य सर्वाक्षसंविदः ।
यथास्तं गच्छति रवौ मन्दालोकतया दिशं ॥ ५१ ॥
kramācchayāmalatāṃ yānti tasya sarvākṣasaṃvidaḥ ,
yathāstaṃ gacchati ravau mandālokatayā diśaṃ 51
51. kramāt śyāmalatām yānti tasya sarvākṣasaṃvidaḥ
yathā astam gacchati ravau manda-ālokatayā diśam
51. tasya sarvākṣasaṃvidaḥ kramāt śyāmalatām yānti
yathā ravau astam gacchati mandālokatayā diśam
51. Gradually, his perceptions of all senses attain a state of dullness, just as, when the sun sets, the direction (diśam) becomes dim due to the fading light.
पूर्वापरं न जानाति स्मृतिस्तानवमागता ।
यथा पाश्चात्यसंध्यान्ते नष्टा दृष्टिर्दिगष्टके ॥ ५२ ॥
pūrvāparaṃ na jānāti smṛtistānavamāgatā ,
yathā pāścātyasaṃdhyānte naṣṭā dṛṣṭirdigaṣṭake 52
52. pūrvāparam na jānāti smṛtiḥ tānavam āgatā yathā
pāścātyasaṃdhyā-ante naṣṭā dṛṣṭiḥ dig-aṣṭake
52. tānavam āgatā smṛtiḥ pūrvāparam na jānāti yathā
pāścātyasaṃdhyā-ante digaṣṭake naṣṭā dṛṣṭiḥ
52. Memory (smṛti), having grown weak, no longer discerns the past and future, just as vision (dṛṣṭi) is lost in the eight directions at the end of the western twilight.
मनः कल्पनसामर्थ्यं त्यजत्यस्य विमोहतः ।
अविवेकेन तेनासौ महामोहे निमज्जति ॥ ५३ ॥
manaḥ kalpanasāmarthyaṃ tyajatyasya vimohataḥ ,
avivekena tenāsau mahāmohe nimajjati 53
53. manaḥ kalpanasāmarthyam tyajati asya vimohataḥ
avivekena tena asau mahāmohe nimajjati
53. asya manaḥ vimohataḥ kalpanasāmarthyam
tyajati tena avivekena asau mahāmohe nimajjati
53. His mind (manas) abandons its power of imagination due to utter delusion. Therefore, through a lack of discrimination (aviveka), he sinks into a state of profound delusion (mahāmoha).
यदैवामोहमादत्ते नादत्ते पवनस्तदा ।
नत्वादत्ते यदा प्राणान्मोहमायात्यलं तदा ॥ ५४ ॥
yadaivāmohamādatte nādatte pavanastadā ,
natvādatte yadā prāṇānmohamāyātyalaṃ tadā 54
54. yada eva amoham ādatte na ādatte pavanaḥ tadā
na ca ādatte yada prāṇān moham āyāti alam tadā
54. yada eva amoham ādatte tadā pavanaḥ na ādatte
ca yada prāṇān na ādatte tadā alam moham āyāti
54. When one truly embraces non-delusion, the breath then naturally ceases its activity. However, when one does not take in the vital breaths without such clarity, then delusion completely overtakes.
अन्योन्यपुष्टतां यातैर्मोहसंवेदनभ्रमैः ।
जन्तुः पाषाणतामेति स्थितमित्यादिसर्गतः ॥ ५५ ॥
anyonyapuṣṭatāṃ yātairmohasaṃvedanabhramaiḥ ,
jantuḥ pāṣāṇatāmeti sthitamityādisargataḥ 55
55. anyonyapuṣṭatām yātaiḥ mohasaṃvedanabhramaiḥ
jantuḥ pāṣāṇatām eti sthitam iti ādisargataḥ
55. anyonyapuṣṭatām yātaiḥ mohasaṃvedanabhramaiḥ
jantuḥ pāṣāṇatām eti iti ādisargataḥ sthitam
55. Due to the mutually reinforcing illusions arising from delusion and sensory errors, a living being becomes like a stone. This state has been established from the very beginning of creation.
प्रबुद्धलीलोवाच ।
व्यथां विमोहं मूर्च्छान्तं भ्रमं व्याधिमचेतनम् ।
किमर्थमयमायाति देहो ह्यष्टाङ्गवानपि ॥ ५६ ॥
prabuddhalīlovāca ,
vyathāṃ vimohaṃ mūrcchāntaṃ bhramaṃ vyādhimacetanam ,
kimarthamayamāyāti deho hyaṣṭāṅgavānapi 56
56. prabuddhalīlā uvāca vyathām vimoham mūrcchāntam bhramam
vyādhim acetanam kim artham ayam āyāti dehaḥ hi aṣṭāṅgavān api
56. prabuddhalīlā uvāca ayam dehaḥ hi aṣṭāṅgavān api kim artham
vyathām vimoham mūrcchāntam bhramam vyādhim acetanam āyāti
56. Prabuddhalīlā asked: 'For what reason does this body, even though it possesses eight parts, experience distress, delusion, unconsciousness, confusion, illness, and insensibility?'
श्रीदेव्युवाच ।
एवं संविहितं कर्म सर्गादौ स्पन्दसंविदा ।
यद्यस्मिन्समये दुःखं कालेनैतावतेदृशम् ॥ ५७ ॥
śrīdevyuvāca ,
evaṃ saṃvihitaṃ karma sargādau spandasaṃvidā ,
yadyasminsamaye duḥkhaṃ kālenaitāvatedṛśam 57
57. śrīdevī uvāca evam saṃvihitam karma sargādau spandasaṃvidā
yat yasmin samaye duḥkham kālena etāvatā īdṛśam
57. śrīdevī uvāca evam sargādau spandasaṃvidā karma saṃvihitam
yat yasmin samaye duḥkham kālena etāvatā īdṛśam
57. Śrīdevī replied: 'In this manner, karma (action and its consequence) was ordained at the beginning of creation by the pulsating consciousness, determining that whatever suffering occurs at a specific time, by a certain duration, and of a particular kind.'
स्यान्मे इत्येव संविश्य गुल्मवत्तत्स्वभावजम् ।
वेत्ति चित्तविजृम्भोत्थं नान्यदत्रास्ति कारणम् ॥ ५८ ॥
syānme ityeva saṃviśya gulmavattatsvabhāvajam ,
vetti cittavijṛmbhotthaṃ nānyadatrāsti kāraṇam 58
58. syāt me iti eva saṃviśya gulmavat tat svabhāva-jam
vetti citta-vijṛmbha-utthām na anyat atra asti kāraṇam
58. iti eva syāt me saṃviśya,
[janaḥ] tat svabhāva-jam gulmavat [ca] citta-vijṛmbha-utthām vetti.
atra anyat kāraṇam na asti.
58. By dwelling on the thought, 'This is mine,' one perceives that which arises from one's own intrinsic nature (svabhāva), like a mental obstruction (gulma), as well as that which originates from the mind's expansion. There is no other cause for this here.
यदा व्यथावशान्नाड्यः स्वसंकोचविकासनैः ।
गृह्णन्तिमारुतो देहे तदोज्झति निजां स्थितिम् ॥ ५९ ॥
yadā vyathāvaśānnāḍyaḥ svasaṃkocavikāsanaiḥ ,
gṛhṇantimāruto dehe tadojjhati nijāṃ sthitim 59
59. yadā vyathā-vaśāt nāḍyaḥ sva-saṃkoca-vikāsanaiḥ
gṛhṇanti mārutaḥ dehe tadā ujjhati nijām sthitim
59. yadā dehe nāḍyaḥ vyathā-vaśāt sva-saṃkoca-vikāsanaiḥ mārutaḥ gṛhṇanti,
tadā [saḥ mārutaḥ] nijām sthitim ujjhati.
59. When, due to pain, the subtle channels (nāḍīs) in the body affect the vital air (māruta) through their own contractions and expansions, then the vital air abandons its normal state.
प्रविष्टा न विनिर्यान्ति गताः संप्रविशन्ति नो ।
यदा वाता विनाडीत्वात्तदा स्पन्दात्स्मृतिर्भवेत् ॥ ६० ॥
praviṣṭā na viniryānti gatāḥ saṃpraviśanti no ,
yadā vātā vināḍītvāttadā spandātsmṛtirbhavet 60
60. praviṣṭāḥ na viniryānti gatāḥ saṃpraviśanti no
yadā vātāḥ vināḍītvāt tadā spandāt smṛtiḥ bhavet
60. yadā vātāḥ vināḍītvāt [santi iti],
[tena] praviṣṭāḥ na viniryānti [ca] gatāḥ no saṃpraviśanti,
tadā spandāt smṛtiḥ bhavet.
60. When the vital airs (vātāḥ), due to being in obstructed channels (vināḍītvāt), do not exit once they have entered, and those that have departed do not re-enter, then memory arises from pulsation.
न विशत्येव वातो न निर्याति पवनो यदा ।
शरीरनाडीवैधुर्यान्मृत इत्युच्यते तदा ॥ ६१ ॥
na viśatyeva vāto na niryāti pavano yadā ,
śarīranāḍīvaidhuryānmṛta ityucyate tadā 61
61. na viśati eva vātaḥ na niryāti pavanaḥ yadā
śarīra-nāḍī-vaidhuryāt mṛtaḥ iti ucyate tadā
61. yadā vātaḥ eva na viśati [ca] pavanaḥ na niryāti [ca],
[tataḥ] śarīra-nāḍī-vaidhuryāt,
tadā [saḥ] mṛtaḥ iti ucyate.
61. When the vital air (vāta) does not enter at all and the breath (pavana) does not exit, due to a complete dysfunction of the body's subtle channels (nāḍīs), then one is declared dead.
आगन्तव्यो मया नाशः कालेनैतावतेति या ।
पूर्वसंविदिता संविद्याति तच्चोदिता मृतिम् ॥ ६२ ॥
āgantavyo mayā nāśaḥ kālenaitāvateti yā ,
pūrvasaṃviditā saṃvidyāti taccoditā mṛtim 62
62. āgantavyaḥ mayā nāśaḥ kālena etāvatā iti yā
pūrvasaṃviditā saṃvit yāti tat coditā mṛtim
62. yā pūrvasaṃviditā saṃvit mayā etāvatā kālena
nāśaḥ āgantavyaḥ iti tat coditā mṛtim yāti
62. That consciousness (saṃvit) which has been previously aware, 'My destruction must occur by this much time,' and which is impelled by that very foreknowledge, then proceeds towards death.
ईदृशेन मयेहेत्थं भाव्यमित्यादि सर्गजा ।
संविद्वीजकला नाशं न कदाचन गच्छति ॥ ६३ ॥
īdṛśena mayehetthaṃ bhāvyamityādi sargajā ,
saṃvidvījakalā nāśaṃ na kadācana gacchati 63
63. īdṛśena mayā iha itthaṃ bhāvyam iti ādi sargajā
saṃvidbījakalā nāśam na kadācana gacchati
63. sargajā saṃvidbījakalā mayā īdṛśena iha itthaṃ
bhāvyam iti ādi nāśam na kadācana gacchati
63. The consciousness (saṃvit) that is born from creation (sargajā), being a seed-element (bījakalā) and stating, 'I must exist in this particular way here,' and so on, never undergoes destruction.
संविदो वेदनं नाम स्वभावोऽव्यतिरेकवान् ।
तस्मात्स्वभावसंवित्तेर्नान्ये मरणजन्मनी ॥ ६४ ॥
saṃvido vedanaṃ nāma svabhāvo'vyatirekavān ,
tasmātsvabhāvasaṃvitternānye maraṇajanmanī 64
64. saṃvidaḥ vedanam nāma svabhāvaḥ avyatirekavān
tasmāt svabhāvasaṃvitteḥ na anye maraṇajanmanī
64. saṃvidaḥ vedanam nāma avyatirekavān svabhāvaḥ tasmāt
svabhāvasaṃvitteḥ anye maraṇajanmanī na [sthaḥ]
64. The cognition (vedana) of consciousness (saṃvit) is precisely its non-separable intrinsic nature (svabhāva). Therefore, birth and death are not distinct from this consciousness (saṃvit) that is its intrinsic nature (svabhāva).
क्वचिदावृतिमत्सौम्यं क्वचिन्नद्यां जलं यथा ।
क्वचित्सौम्यं क्वचिज्जीवधर्मेदं चेतनं तथा ॥ ६५ ॥
kvacidāvṛtimatsaumyaṃ kvacinnadyāṃ jalaṃ yathā ,
kvacitsaumyaṃ kvacijjīvadharmedaṃ cetanaṃ tathā 65
65. kvacit āvṛtimat saumyam kvacit nadyām jalam yathā
kvacit saumyam kvacit jīvadharma idam cetanam tathā
65. yathā nadyām jalam kvacit āvṛtimat saumyam kvacit saumyam
tathā idam cetanam kvacit saumyam kvacit jīvadharma
65. Just as water in a river is sometimes gentle and veiled, and sometimes simply gentle, so too, this consciousness (cetana) is sometimes gentle and sometimes assumes the intrinsic nature (dharma) of a living being.
यथा लतायाः पर्वाणि दीर्घाया मध्यमध्यतः ।
तथा चेतनसत्ताया जन्मानि मरणानि च ॥ ६६ ॥
yathā latāyāḥ parvāṇi dīrghāyā madhyamadhyataḥ ,
tathā cetanasattāyā janmāni maraṇāni ca 66
66. yathā latāyāḥ parvāṇi dīrghāyāḥ madhyam-madhyataḥ
tathā cetana-sattāyāḥ janmāni maraṇāni ca
66. yathā dīrghāyāḥ latāyāḥ madhyam-madhyataḥ parvāṇi
tathā cetana-sattāyāḥ janmāni ca maraṇāni ca
66. Just as a long creeper has segments at intervals, so too, for conscious existence (cetana sattā), there are births and deaths.
न जायते न म्रियते चेतनः पुरुषः क्वचित् ।
स्वप्नसंभ्रमवद्भ्रान्तमेतत्पश्यति केवलम् ॥ ६७ ॥
na jāyate na mriyate cetanaḥ puruṣaḥ kvacit ,
svapnasaṃbhramavadbhrāntametatpaśyati kevalam 67
67. na jāyate na mriyate cetanaḥ puruṣaḥ kvacit
svapna-saṃbhrama-vat bhrāntam etat paśyati kevalam
67. cetanaḥ puruṣaḥ kvacit na jāyate na mriyate etat
svapna-saṃbhrama-vat bhrāntam kevalam paśyati
67. The conscious (cetana) cosmic person (puruṣa) is never born and never dies anywhere. It merely perceives this as a delusion (bhrānta), like a bewildering dream (svapna-saṃbhrama).
पुरुषश्चेतनामात्रं स कदा क्वेव नश्यति ।
चेतनव्यतिरिक्तत्वे वदान्यत्किं पुमान्भवेत् ॥ ६८ ॥
puruṣaścetanāmātraṃ sa kadā kveva naśyati ,
cetanavyatiriktatve vadānyatkiṃ pumānbhavet 68
68. puruṣaḥ cetanā-mātram sa kadā kva iva naśyati
cetana-vyatirikta-tve vada anyat kim pumān bhavet
68. puruṣaḥ cetanā-mātram sa kadā kva iva naśyati
cetana-vyatirikta-tve vada anyat kim pumān bhavet
68. The cosmic person (puruṣa) is nothing but consciousness (cetanā-mātra). When and where would such a being perish? If there were a state of being distinct from consciousness (cetana), then tell me, what other kind of person (pumān) could that be?
कोऽद्ययावन्मृतं ब्रूहि चेतनं कस्य किं कथम् ।
म्रियन्ते देहलक्षाणि चेतनं स्थितमक्षयम् ॥ ६९ ॥
ko'dyayāvanmṛtaṃ brūhi cetanaṃ kasya kiṃ katham ,
mriyante dehalakṣāṇi cetanaṃ sthitamakṣayam 69
69. kaḥ adya-yāvat mṛtam brūhi cetanam kasya kim katham
mriyante deha-lakṣāṇi cetanam sthitam akṣayam
69. brūhi kaḥ adya-yāvat mṛtam cetanam kasya kim katham
deha-lakṣāṇi mriyante cetanam akṣayam sthitam
69. Tell me, who, what, or how has a conscious (cetana) being died until today, or whose (consciousness has died)? Hundreds of thousands of bodies (deha) die, but the conscious (cetana) being remains imperishable (akṣaya).
अमरिष्यन्न वै चित्तमेकस्मिन्नेव तन्मृते ।
अभविष्यत्सर्वभावमृतिरेकमृताविह ॥ ७० ॥
amariṣyanna vai cittamekasminneva tanmṛte ,
abhaviṣyatsarvabhāvamṛtirekamṛtāviha 70
70. amariṣyat na vai cittam ekasmin eva tat mṛte
abhaviṣyat sarvabhāvamṛtiḥ ekamṛtāu iha
70. ekasmin eva tat mṛte cittam na vai amariṣyat;
iha ekamṛtāu sarvabhāvamṛtiḥ abhaviṣyat
70. The mind (citta) would certainly not die upon the death of that one individual alone; for if it were to die, then here, with the death of one, the death of all existents would necessarily occur.
वासनामात्रवैचित्र्यं यज्जीवोऽनुभवेत्स्वयम् ।
तस्यैव जीवमरणे नामनी परिकल्पिते ॥ ७१ ॥
vāsanāmātravaicitryaṃ yajjīvo'nubhavetsvayam ,
tasyaiva jīvamaraṇe nāmanī parikalpite 71
71. vāsanāmātravacitryam yat jīvaḥ anubhavet
svayam tasya eva jīvamaraṇe nāmanī parikalpite
71. jīvaḥ svayam yat vāsanāmātravacitryam anubhavet,
tasya eva jīvamaraṇe nāmanī parikalpite (stah)
71. What the individual soul (jīva) experiences by itself is merely the diversity of latent impressions (vāsanā). For this very process, the two names, "life" and "death," are merely imagined.
एवं न कश्चिन्म्रियते जायते न च कश्चन ।
वासनावर्तगर्तेषु जीवो लुठति केवलम् ॥ ७२ ॥
evaṃ na kaścinmriyate jāyate na ca kaścana ,
vāsanāvartagarteṣu jīvo luṭhati kevalam 72
72. evam na kaścit mriyate jāyate na ca kaścana
vāsanāvartagarteṣu jīvaḥ luṭhati kevalam
72. evam kaścit na mriyate,
ca kaścana na jāyate.
jīvaḥ kevalam vāsanāvartagarteṣu luṭhati
72. Thus, no one truly dies, nor is anyone born. The individual soul (jīva) merely rolls around in the whirlpools of latent impressions (vāsanā).
अत्यन्तासंभवादेव दृश्यस्यासौ च वासना ।
नास्त्येवेति विचारेण दृढज्ञातैव नश्यति ॥ ७३ ॥
atyantāsaṃbhavādeva dṛśyasyāsau ca vāsanā ,
nāstyeveti vicāreṇa dṛḍhajñātaiva naśyati 73
73. atyantāsaṃbhavāt eva dṛśyasya asāu ca vāsanā na
asti eva iti vicāreṇa dṛḍhajñātā eva naśyati
73. dṛśyasya atyantāsaṃbhavāt eva asāu vāsanā ca naśyati.
"na asti eva" iti vicāreṇa dṛḍhajñātā eva naśyati
73. And this latent impression (vāsanā), due to the absolute impossibility of the phenomenal world (dṛśya) itself, perishes. Through the realization, born from inquiry, that "it simply does not exist," even the firmly held conviction [in its reality] is destroyed.
अनुदितमुदितं जगत्प्रबन्धं भवभयतोऽभ्यसनैर्विलोक्य सम्यक् ।
अलमनुदितवासनो हि जीवो भवति विमुक्त इतीह सत्यवस्तु ॥ ७४ ॥
anuditamuditaṃ jagatprabandhaṃ bhavabhayato'bhyasanairvilokya samyak ,
alamanuditavāsano hi jīvo bhavati vimukta itīha satyavastu 74
74. anuditam udiṭam jagatprabandham
bhavabhayataḥ abhyasanaiḥ vilokya
samyak alam anuditavāsanaḥ hi jīvaḥ
bhavati vimuktaḥ iti iha satyavastu
74. jīvaḥ bhavabhayataḥ anuditam udiṭam
jagatprabandham abhyasanaiḥ samyak
vilokya anuditavāsanaḥ hi alam
vimuktaḥ bhavati iti iha satyavastu
74. When a living being (jīva), through proper spiritual practices (abhyasana), truly perceives the entire course of the world - both its unmanifested and manifested aspects - as stemming from the fear of conditioned existence (saṃsāra), then, indeed, with their latent impressions (vāsana) unmanifested, they achieve liberation (mokṣa). This is the true reality here.

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 (current chapter) 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