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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-77

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श्रीराम उवाच ।
समासेन मुने भूयो दृष्टतत्त्वचमत्कृतेः ।
कथयोदारवृत्तान्तं कस्ते वचसि तृप्यति ॥ १ ॥
śrīrāma uvāca ,
samāsena mune bhūyo dṛṣṭatattvacamatkṛteḥ ,
kathayodāravṛttāntaṃ kaste vacasi tṛpyati 1
1. śrīrāmaḥ uvāca samāsena mune bhūyaḥ dṛṣṭatattvacamatkṛteḥ
kathaya udāravṛttāntam kaḥ te vacasi tṛpyati
1. śrīrāmaḥ uvāca.
mune,
samāsena bhūyaḥ dṛṣṭatattvacamatkṛteḥ udāravṛttāntam kathaya.
kaḥ te vacasi tṛpyati?
1. Śrī Rāma said: O sage (muni), please speak further, in concise terms, the noble account of the marvelous state of one who has realized the fundamental truth (tattva). Who indeed can ever be satisfied with your words?
श्रीवसिष्ठ उवाच ।
जीवन्मुक्तस्य बहुधा कथितं लक्षणं मया ।
भूयोऽपि त्वं महाबाहो कथ्यमानमिदं श्रृणु ॥ २ ॥
śrīvasiṣṭha uvāca ,
jīvanmuktasya bahudhā kathitaṃ lakṣaṇaṃ mayā ,
bhūyo'pi tvaṃ mahābāho kathyamānamidaṃ śrṛṇu 2
2. śrīvasiṣṭhaḥ uvāca jīvanmuktasya bahudhā kathitam lakṣaṇam
mayā bhūyaḥ api tvam mahābāho kathyamanam idam śṛṇu
2. śrīvasiṣṭhaḥ uvāca.
mayā jīvanmuktasya lakṣaṇam bahudhā kathitam.
he mahābāho,
tvam bhūyaḥ api kathyamanam idam śṛṇu.
2. Śrī Vasiṣṭha said: I have described the characteristics of the living liberated (mokṣa) person (jīvanmukta) in many ways already. O mighty-armed one (mahābāho), listen once more to this which is now being expounded.
सुषुप्तवदिदं नित्यं पश्यत्यपगतैषणः ।
असद्रूपमिवासक्तं सर्वत्राखिलमात्मवान् ॥ ३ ॥
suṣuptavadidaṃ nityaṃ paśyatyapagataiṣaṇaḥ ,
asadrūpamivāsaktaṃ sarvatrākhilamātmavān 3
3. suṣuptavat idam nityam paśyati apagataiṣaṇaḥ
asat-rūpam iva āsaktam sarvatra akhilam ātmavān
3. ātmavān apagataiṣaṇaḥ nityam idam akhilam sarvatra
asat-rūpam iva āsaktam paśyati suṣuptavat
3. One who is self-possessed (ātmavān) and free from desires (apagataiṣaṇaḥ) always perceives this entire universe, everywhere, as if it were unreal (asad-rūpam iva) and unattached, much like someone in a state of deep sleep.
कैवल्यमिव संप्राप्तः परिसुप्तमना इव ।
घूर्णमान इवानन्दी तिष्ठत्यधिगतात्मदृक् ॥ ४ ॥
kaivalyamiva saṃprāptaḥ parisuptamanā iva ,
ghūrṇamāna ivānandī tiṣṭhatyadhigatātmadṛk 4
4. kaivalyam iva samprāptaḥ parisupta-manāḥ iva
ghūrṇamānaḥ iva ānandī tiṣṭhati adhigatātmadṛk
4. adhigatātmadṛk kaivalyam iva samprāptaḥ
parisupta-manāḥ iva ghūrṇamānaḥ iva ānandī tiṣṭhati
4. One who has achieved the vision of the Self (ātman) (adhigatātmadṛk) remains in a blissful state (ānandī), as if having attained absolute isolation (kaivalyam), as if their mind were completely quiescent, and as if swaying.
नादत्तमप्युपादत्ते गृहीतमपि पाणिना ।
अन्तर्मुखतयोदात्तरूपया समया धिया ॥ ५ ॥
nādattamapyupādatte gṛhītamapi pāṇinā ,
antarmukhatayodāttarūpayā samayā dhiyā 5
5. na ādattam api upādatte gṛhītam api pāṇinā
antarmukhatayā udātta-rūpayā samayā dhiyā
5. antarmukhatayā udātta-rūpayā samayā dhiyā
na ādattam api upādatte pāṇinā gṛhītam api
5. With an inwardly-focused, noble, and tranquil intellect (dhiyā), he neither appropriates what has not been given, nor does he take possession of what is merely grasped by his hand.
यन्त्रपुत्रकसंचार इतीमं जनताक्रमम् ।
अन्तःसंलीनया दृष्ट्या पश्यन्हसति शान्तधीः ॥ ६ ॥
yantraputrakasaṃcāra itīmaṃ janatākramam ,
antaḥsaṃlīnayā dṛṣṭyā paśyanhasati śāntadhīḥ 6
6. yantra-putraka-sañcāraḥ iti imam janatā-kramam
antaḥ-saṃlīnayā dṛṣṭyā paśyan hasati śānta-dhīḥ
6. śānta-dhīḥ imam janatā-kramam yantra-putraka-sañcāraḥ
iti antaḥ-saṃlīnayā dṛṣṭyā paśyan hasati
6. With a tranquil intellect (śāntadhīḥ), perceiving this course of human affairs (imam janatākramam) as merely the movement of mechanical puppets, he laughs with an inwardly-absorbed vision.
नापेक्षते भविष्यं च वर्तमाने न तिष्ठति ।
न संस्मरत्यतीतं च सर्वमेव करोति च ॥ ७ ॥
nāpekṣate bhaviṣyaṃ ca vartamāne na tiṣṭhati ,
na saṃsmaratyatītaṃ ca sarvameva karoti ca 7
7. na āpekṣate bhaviṣyam ca vartamāne na tiṣṭhati
na saṃsmarati atītam ca sarvam eva karoti ca
7. saḥ bhaviṣyam na āpekṣate ca vartamāne na tiṣṭhati
ca atītam na saṃsmarati ca sarvam eva karoti
7. He does not anticipate the future, nor does he dwell in the present. He does not recall the past, yet he does everything.
सुप्तः प्रबुद्धो भवति प्रबुद्धोऽपि च सुप्तवान् ।
सर्वं कर्म करोत्यन्तर्न करोति च किंचन ॥ ८ ॥
suptaḥ prabuddho bhavati prabuddho'pi ca suptavān ,
sarvaṃ karma karotyantarna karoti ca kiṃcana 8
8. suptaḥ prabuddhaḥ bhavati prabuddhaḥ api ca suptavān
sarvam karma karoti antar na karoti ca kiṃcana
8. suptaḥ prabuddhaḥ bhavati ca prabuddhaḥ api suptavān.
antaḥ sarvam karma karoti ca kiṃcana na karoti
8. Though asleep, he becomes awake; and though awake, he is as if asleep. Internally, he performs all action (karma), yet he does nothing at all.
अन्तःसर्वपरित्यागी नित्यमन्तरनेषणः ।
कुर्वन्नपि बहिः कार्यं सममेवावतिष्ठते ॥ ९ ॥
antaḥsarvaparityāgī nityamantaraneṣaṇaḥ ,
kurvannapi bahiḥ kāryaṃ samamevāvatiṣṭhate 9
9. antaḥ sarvaparityāgī nityam antar aneṣaṇaḥ
kurvan api bahiḥ kāryam samam eva avatiṣṭhate
9. antaḥ sarvaparityāgī nityam antaḥ aneṣaṇaḥ,
bahiḥ kāryam kurvan api,
samam eva avatiṣṭhate
9. Internally, he has renounced everything; always, internally, he has no desires. Even while performing external actions (karma), he remains completely undisturbed.
बहिः प्रकृतसर्वेहो यथाप्राप्तक्रियोन्मुखः ।
स्वकर्मक्रमसंप्राप्तबन्धुकार्यानुवृत्तिमान् ॥ १० ॥
bahiḥ prakṛtasarveho yathāprāptakriyonmukhaḥ ,
svakarmakramasaṃprāptabandhukāryānuvṛttimān 10
10. bahiḥ prakṛtasarvehaḥ yathāprāptakriyonmukhaḥ
svakarmakramasaṃprāptabandhukāryānuvṛttimān
10. saḥ bahiḥ prakṛtasarvehaḥ,
yathāprāptakriyonmukhaḥ,
svakarmakramasaṃprāpta bandhukāryānuvṛttimān (asti)
10. Outwardly, all his endeavors are performed; he is intent on actions as they naturally arise; he consistently carries out duties towards relatives, as received through the course of his own (karma).
समग्रसुखभोगात्मा सर्वाशास्विव संस्थितः ।
करोत्यखिलकर्माणि त्यक्तकर्तृत्वविभ्रमः ॥ ११ ॥
samagrasukhabhogātmā sarvāśāsviva saṃsthitaḥ ,
karotyakhilakarmāṇi tyaktakartṛtvavibhramaḥ 11
11. samagra-sukha-bhoga-ātmā sarvāśāsu iva saṃsthitaḥ
karoti akhila-karmāṇi tyakta-kartṛtva-vibhramaḥ
11. tyakta-kartṛtva-vibhramaḥ samagra-sukha-bhoga-ātmā
sarvāśāsu iva saṃsthitaḥ akhila-karmāṇi karoti
11. One whose very nature (ātman) is the enjoyment of complete happiness, who is, as it were, established in all aspects, performs all actions (karma) having abandoned the illusion of being the doer.
उदासीनवदासीनः प्रकृतः क्रमकर्मसु ।
नाभिवाञ्छति न द्वेष्टि न शोचति न हृष्यति ॥ १२ ॥
udāsīnavadāsīnaḥ prakṛtaḥ kramakarmasu ,
nābhivāñchati na dveṣṭi na śocati na hṛṣyati 12
12. udāsīnavat āsīnaḥ prakṛtaḥ krama-karmasu na
abhivāñchati na dveṣṭi na śocati na hṛṣyati
12. udāsīnavat āsīnaḥ krama-karmasu prakṛtaḥ na
abhivāñchati na dveṣṭi na śocati na hṛṣyati
12. Remaining like one indifferent, even when engaged in actions (karma) that unfold in sequence, such a person neither desires nor hates, neither grieves nor rejoices.
अनुबन्धपरे जन्तावसंसक्तेन चेतसा ।
भक्ते भक्तसमाचारः शठे शठ इव स्थितः ॥ १३ ॥
anubandhapare jantāvasaṃsaktena cetasā ,
bhakte bhaktasamācāraḥ śaṭhe śaṭha iva sthitaḥ 13
13. anubandhapare jantau asaṃsaktena cetasā
bhakte bhakta-samācāraḥ śaṭhaḥ iva sthitaḥ
13. asaṃsaktena cetasā anubandhapare jantau
bhakte bhakta-samācāraḥ śaṭhaḥ iva sthitaḥ
13. Situated with an unattached mind towards a living being (jantu) who is intensely bound by attachments, he behaves like a devotee towards a devotee, and like a rogue towards a rogue.
बालो बालेषु वृद्धेषु वृद्धो धीरेषु धैर्यवान् ।
युवा यौवनवृत्तेषु दुःखितेष्वनु दुःखितः ॥ १४ ॥
bālo bāleṣu vṛddheṣu vṛddho dhīreṣu dhairyavān ,
yuvā yauvanavṛtteṣu duḥkhiteṣvanu duḥkhitaḥ 14
14. bālaḥ bāleṣu vṛddheṣu vṛddhaḥ dhīreṣu dhairyavān
yuvā yauvana-vṛtteṣu duḥkhiteṣu anuduḥkhitaḥ
14. bālaḥ bāleṣu vṛddhaḥ vṛddheṣu dhairyavān dhīreṣu
yuvā yauvana-vṛtteṣu anuduḥkhitaḥ duḥkhiteṣu
14. He is like a child among children, like an elder among elders, resolute among the wise, a youth among those with youthful conduct, and sympathizes with the distressed.
प्रवृत्तवाक्पुण्यकथो दैन्याद्व्यपगताशयः ।
धीरधीरुदितानन्दः पेशलः पुण्यकीर्तनः ॥ १५ ॥
pravṛttavākpuṇyakatho dainyādvyapagatāśayaḥ ,
dhīradhīruditānandaḥ peśalaḥ puṇyakīrtanaḥ 15
15. pravṛtta-vāk-puṇya-kathaḥ dainyāt vyapagata-āśayaḥ
dhīra-dhīḥ udita-ānandaḥ peśalaḥ puṇya-kīrtanaḥ
15. pravṛtta-vāk-puṇya-kathaḥ,
dainyāt vyapagata-āśayaḥ,
dhīra-dhīḥ,
udita-ānandaḥ,
peśalaḥ,
puṇya-kīrtanaḥ
15. His speech is engaged in sacred stories, and his mind is free from misery. His intellect is steady, and his joy has arisen. He is charming and renowned for his meritorious deeds.
प्राज्ञः प्रसन्नमधुरः पूर्णः स्वप्रतिभोदये ।
निरस्तखेददौर्गत्यः सर्वस्मिन्स्निग्धबान्धवः ॥ १६ ॥
prājñaḥ prasannamadhuraḥ pūrṇaḥ svapratibhodaye ,
nirastakhedadaurgatyaḥ sarvasminsnigdhabāndhavaḥ 16
16. prājñaḥ prasanna-madhuraḥ pūrṇaḥ sva-pratibhā-udaye
nirasta-kheda-daurgatyaḥ sarvasmin snigdha-bāndhavaḥ
16. prājñaḥ,
prasanna-madhuraḥ,
pūrṇaḥ sva-pratibhā-udaye,
nirasta-kheda-daurgatyaḥ,
sarvasmin snigdha-bāndhavaḥ
16. He is wise, serene, and sweet, completely fulfilled by the blossoming of his own intellect. He has cast off weariness and distress, and is a loving friend to all.
उदारचरिताकारः समः सौम्यसुखोदधिः ।
सुस्निग्धः शीतलस्पर्शः पूर्णचन्द्र इवोदितः ॥ १७ ॥
udāracaritākāraḥ samaḥ saumyasukhodadhiḥ ,
susnigdhaḥ śītalasparśaḥ pūrṇacandra ivoditaḥ 17
17. udāra-carita-ākāraḥ samaḥ saumya-sukha-udadhiḥ
susnigdhaḥ śītala-sparśaḥ pūrṇa-candraḥ iva uditaḥ
17. udāra-carita-ākāraḥ,
samaḥ,
saumya-sukha-udadhiḥ,
susnigdhaḥ,
śītala-sparśaḥ,
pūrṇa-candraḥ iva uditaḥ
17. He possesses a noble character and appearance, is balanced, and an ocean of gentle happiness. He is very affectionate, with a cool touch, and shines forth like the full moon.
न तस्य सुकृतेनार्थो न भोगैर्न च कर्मभिः ।
न दुष्कृतैर्न भोगानां संत्यागेन न बन्धुभिः ॥ १८ ॥
na tasya sukṛtenārtho na bhogairna ca karmabhiḥ ,
na duṣkṛtairna bhogānāṃ saṃtyāgena na bandhubhiḥ 18
18. na tasya sukṛtena arthaḥ na bhogaiḥ na ca karmabhiḥ
na duṣkṛtaiḥ na bhogānām saṃtyāgena na bandhubhiḥ
18. tasya sukṛtena arthaḥ na,
bhogaiḥ na,
karmabhiḥ ca na,
duṣkṛtaiḥ na,
bhogānām saṃtyāgena na,
bandhubhiḥ na
18. For him, there is no purpose (artha) in good deeds, nor in enjoyments, nor in actions (karma). Nor is there any purpose in evil deeds, nor in the renunciation of enjoyments, nor in relatives.
न कार्यकारणारम्भैर्न निष्कृततया तथा ।
न बन्धेन न मोक्षेण न पातालेन नो दिवा ॥ १९ ॥
na kāryakāraṇārambhairna niṣkṛtatayā tathā ,
na bandhena na mokṣeṇa na pātālena no divā 19
19. na kāryakāraṇārambhaiḥ na niṣkṛtatayā tathā
na bandhena na mokṣeṇa na pātālena no divā
19. na kāryakāraṇārambhaiḥ na niṣkṛtatayā tathā
na bandhena na mokṣeṇa na pātālena no divā
19. It is not by the initiations of cause and effect, nor similarly by atonement. It is not by bondage, nor by liberation (mokṣa), nor by the netherworld, nor by day.
यथावस्तु यथादृष्टं जगदेकमयात्मकम् ।
तदा बन्धविमोक्षाणां न क्वचित्कृपणं मनः ॥ २० ॥
yathāvastu yathādṛṣṭaṃ jagadekamayātmakam ,
tadā bandhavimokṣāṇāṃ na kvacitkṛpaṇaṃ manaḥ 20
20. yathāvastu yathādṛṣṭam jagat ekamayātmakam
tadā bandhavimokṣāṇām na kvacit kṛpaṇam manaḥ
20. yathāvastu yathādṛṣṭam jagat ekamayātmakam
tadā bandhavimokṣāṇām kvacit manaḥ kṛpaṇam na
20. When the universe is perceived according to reality, as being of a singular, unified essence (ātman), then the mind is never distressed about bondage or liberation (mokṣa).
सम्यग्ज्ञानाग्निना यस्य दग्धाः संदेहजालिकाः ।
निःशङ्कमलमुड्डीनस्तस्य चित्तविहङ्गमः ॥ २१ ॥
samyagjñānāgninā yasya dagdhāḥ saṃdehajālikāḥ ,
niḥśaṅkamalamuḍḍīnastasya cittavihaṅgamaḥ 21
21. samyagjñānāgninā yasya dagdhāḥ saṃdehajālikāḥ
niḥśaṅkam alam uḍḍīnaḥ tasya cittavihaṅgamaḥ
21. yasya saṃdehajālikāḥ samyagjñānāgninā dagdhāḥ
tasya cittavihaṅgamaḥ niḥśaṅkam alam uḍḍīnaḥ
21. For the one whose nets of doubt have been consumed by the fire of perfect knowledge, their mind-bird (citta-vihaṅgama) has soared upwards, completely free from hesitation.
यस्य भ्रान्तिविनिर्मुक्तं मनः समरसं स्थितम् ।
नास्तमेति न चोदेति व्योमवत्सर्वदृष्टिषु ॥ २२ ॥
yasya bhrāntivinirmuktaṃ manaḥ samarasaṃ sthitam ,
nāstameti na codeti vyomavatsarvadṛṣṭiṣu 22
22. yasya bhrāntivinirmuktam manaḥ samarasam sthitam
na astam eti na ca udeti vyomavat sarvadṛṣṭiṣu
22. yasya manaḥ bhrāntivinirmuktam samarasam sthitam (tat
manaḥ) vyomavat sarvadṛṣṭiṣu na astam eti ca na udeti
22. For whom the mind is completely freed from delusion (bhrānti) and remains equanimous, that mind neither rises nor sets, but endures like the sky in all perspectives.
मंजूषायां निषण्णस्य यथा बालस्य चेष्टते ।
अङ्गावल्यनुसंधानवर्जितं यस्य वै तथा ॥ २३ ॥
maṃjūṣāyāṃ niṣaṇṇasya yathā bālasya ceṣṭate ,
aṅgāvalyanusaṃdhānavarjitaṃ yasya vai tathā 23
23. mañjūṣāyām niṣaṇṇasya yathā bālasya ceṣṭate
aṅgāvalyanusaṃdhānavarjitam yasya vai tathā
23. yathā mañjūṣāyām niṣaṇṇasya bālasya aṅgāvalyanusaṃdhānavarjitam ceṣṭate,
yasya vai tathā
23. Just as the movements of a child lying in a box occur without the coordination of its limbs, so too are the movements of that person (the enlightened one).
घूर्णन्क्षीव इवानन्दी मन्दीभूतपुनर्भवः ।
अनुपादेयबुद्ध्या तु न स्मरत्यकृतं कृतम् ॥ २४ ॥
ghūrṇankṣīva ivānandī mandībhūtapunarbhavaḥ ,
anupādeyabuddhyā tu na smaratyakṛtaṃ kṛtam 24
24. ghūrṇan kṣīvaḥ iva ānandī mandībhūtapunarbhavaḥ
anupādeyabuddhyā tu na smarati akṛtam kṛtam
24. (saḥ) ghūrṇan kṣīvaḥ iva ānandī mandībhūtapunarbhavaḥ
(asti) tu anupādeyabuddhyā (saḥ) kṛtam akṛtam na smarati
24. Like a swaying drunkard, the joyful (ānandī) one for whom rebirth (saṃsāra) has become diminished, does not remember what is done or undone because of an understanding (buddhyā) that nothing is to be accepted or rejected.
सर्व सर्वप्रकारेण गृह्णाति च जहाति च ।
अनुपादेयसर्वार्थो बालवच्च विचेष्टते ॥ २५ ॥
sarva sarvaprakāreṇa gṛhṇāti ca jahāti ca ,
anupādeyasarvārtho bālavacca viceṣṭate 25
25. sarvam sarvaprākāreṇa gṛhṇāti ca jahāti ca
anupādeyasarvārthaḥ bālavat ca viceṣṭate
25. (saḥ) sarvam sarvaprākāreṇa gṛhṇāti ca jahāti ca
(saḥ) anupādeyasarvārthaḥ (san) bālavat ca viceṣṭate
25. He accepts everything and rejects everything in every possible way. Since for him all objects and purposes are considered unworthy of acceptance or rejection, he acts like a child.
स तिष्ठन्नपि कार्येषु देशकालक्रियाक्रमैः ।
न कार्यसुखदुःखाभ्यां मनागपि हि गृह्यते ॥ २६ ॥
sa tiṣṭhannapi kāryeṣu deśakālakriyākramaiḥ ,
na kāryasukhaduḥkhābhyāṃ manāgapi hi gṛhyate 26
26. saḥ tiṣṭhan api kāryeṣu deśakalakriyākramaiḥ
na kāryasukhaduḥkhābhyām manāk api hi gṛhyate
26. saḥ kāryeṣu deśakālakriyākramaiḥ tiṣṭhan api,
kāryasukhaduḥkhābhyām manāk api hi na gṛhyate
26. Even while he remains engaged in actions, following the proper sequence of place, time, and activity, he is not affected, not even slightly, by the joys and sorrows arising from those actions.
बहिः प्रकृतसर्वार्थोऽप्यन्तः पुनरनीहया ।
न सत्तां योजयत्यर्थे न फलान्यनुधावति ॥ २७ ॥
bahiḥ prakṛtasarvārtho'pyantaḥ punaranīhayā ,
na sattāṃ yojayatyarthe na phalānyanudhāvati 27
27. bahiḥ prakṛtasarvārthaḥ api antaḥ punaḥ anīhayā
na sattām yojayati arthe na phalāni anudhāvati
27. bahiḥ prakṛtasarvārthaḥ api punaḥ antaḥ anīhayā
arthe sattām na yojayati phalāni na anudhāvati
27. Even though he externally accomplishes all purposes, internally, through his freedom from desire, he does not attach himself to any specific object or purpose, nor does he pursue any results.
नोपेक्षते दुःखदशां न सुखाशामपेक्षते ।
कार्योदये नैति मुदं कार्यनाशे न खिद्यते ॥ २८ ॥
nopekṣate duḥkhadaśāṃ na sukhāśāmapekṣate ,
kāryodaye naiti mudaṃ kāryanāśe na khidyate 28
28. na upekṣate duḥkhadaśām na sukhāśām apekṣate
kāryaudaye na eti mudam kāryanāśe na khidyate
28. duḥkhadaśām na upekṣate sukhāśām na apekṣate
kāryaudaye mudam na eti kāryanāśe na khidyate
28. He neither disregards a state of suffering nor desires the hope of happiness. He experiences no joy at the success of an action, nor is he distressed by its failure.
अपि शीतरुचावर्के सुतप्तेऽपीन्दुमण्डले ।
अप्यधः प्रसरत्यग्नौ विस्मयोऽस्य न जायते ॥ २९ ॥
api śītarucāvarke sutapte'pīndumaṇḍale ,
apyadhaḥ prasaratyagnau vismayo'sya na jāyate 29
29. api śītarucau arke sutapte api indumaṇḍale api
adhaḥ prasarati agnau vismayaḥ asya na jāyate
29. api śītarucau arke api sutapte indumaṇḍale api
adhaḥ agnau prasarati asya vismayaḥ na jāyate
29. Even if the sun (arka) were to become cool-rayed, or if the moon's orb were intensely hot, or if fire were to spread downwards, no astonishment would arise in him.
चिदात्मन इमा इत्थं प्रस्फुरन्तीह शक्तयः ।
इत्यस्याश्चर्यजालेषु नाभ्युदेति कुतूहलम् ॥ ३० ॥
cidātmana imā itthaṃ prasphurantīha śaktayaḥ ,
ityasyāścaryajāleṣu nābhyudeti kutūhalam 30
30. cidātmanaḥ imāḥ ittham prasphuranti iha śaktayaḥ
iti asya āścaryajāleṣu na abhyudeti kutūhalam
30. iha cidātmanaḥ imāḥ śaktayaḥ ittham prasphuranti
iti asya āścaryajāleṣu kutūhalam na abhyudeti
30. "These indeed are the various powers (śakti) of the conscious self (ātman) that thus manifest here," – holding this understanding, no curiosity arises in him regarding these intricate displays of wonders.
न दयादैन्यमादत्ते न क्रौर्यमनुधावति ।
न लज्जामनुसंधत्ते नालज्जत्वं च गच्छति ॥ ३१ ॥
na dayādainyamādatte na krauryamanudhāvati ,
na lajjāmanusaṃdhatte nālajjatvaṃ ca gacchati 31
31. na dayādainyam ādatte na krauryam anudhāvati na
lajjām anusaṃdhatte na alajjatvam ca gacchati
31. saḥ dayādainyam na ādatte,
krauryam na anudhāvati,
lajjām na anusaṃdhatte,
ca alajjatvam na gacchati
31. He neither takes on a pitiable state, nor does he pursue cruelty. He neither clings to shame, nor does he fall into shamelessness.
न कदाचन दीनात्मा नोद्धतात्मा कदाचन ।
न प्रमत्तो न खिन्नात्मा नोद्विग्नो न च हर्षवान् ॥ ३२ ॥
na kadācana dīnātmā noddhatātmā kadācana ,
na pramatto na khinnātmā nodvigno na ca harṣavān 32
32. na kadācana dīnātmā na uddhatātmā kadācana na
pramattaḥ na khinnātmā na udvignaḥ na ca harṣavān
32. saḥ kadācana na dīnātmā,
kadācana na uddhatātmā,
na pramattaḥ,
na khinnātmā,
na udvignaḥ,
ca na harṣavān
32. He is never dejected in spirit (ātman), nor ever arrogant in spirit (ātman). He is neither negligent, nor distressed in spirit (ātman), neither agitated, nor joyful.
नास्य चेतसि सुस्फारे शरदम्बरनिर्मले ।
कोपादयः प्रजायन्ते नभसीव नवाङ्कुराः ॥ ३३ ॥
nāsya cetasi susphāre śaradambaranirmale ,
kopādayaḥ prajāyante nabhasīva navāṅkurāḥ 33
33. na asya cetasi susphāre śaradambara-nirmale
kopa-ādayaḥ prajāyante nabhasi iva nava-aṅkurāḥ
33. asya susphāre śaradambara-nirmale cetasi kopa-ādayaḥ na prajāyante,
nabhasi iva nava-aṅkurāḥ
33. In his vastly expanded mind (cetas), as clear as an autumn sky, anger and similar feelings do not arise, just as new shoots do not appear in the sky.
अनारतपतज्जातभूतायां जगतः स्थितौ ।
क्व कथं किल कासौ स्यात्सुखिताऽसुखिताथवा ॥ ३४ ॥
anāratapatajjātabhūtāyāṃ jagataḥ sthitau ,
kva kathaṃ kila kāsau syātsukhitā'sukhitāthavā 34
34. anārata-patat-jāta-bhūtāyām jagataḥ sthitau kva
katham kila kā asau syāt sukhitā asukhitā athavā
34. anārata-patat-jāta-bhūtāyām jagataḥ sthitau,
kila kā asau sukhitā athavā asukhitā syāt kva katham
34. In the world's existence, which is constantly arising and perishing, where, how, and indeed what (feminine entity) could truly be happy or unhappy?
फेनाजवं जवीभावे जले भूतक्रमे तथा ।
क्व किलेदं कुतः कोऽतः प्रसङ्गः सुखदुःखयोः ॥ ३५ ॥
phenājavaṃ javībhāve jale bhūtakrame tathā ,
kva kiledaṃ kutaḥ ko'taḥ prasaṅgaḥ sukhaduḥkhayoḥ 35
35. fenājavam javībhāve jale bhūtakrame tathā kva
kila idam kutaḥ kaḥ ataḥ prasaṅgaḥ sukhaduḥkhayoḥ
35. jale fenājavam javībhāve tathā bhūtakrame idam
kva kila kutaḥ kaḥ ataḥ sukhaduḥkhayoḥ prasaṅgaḥ
35. This world is ephemeral, like the swiftness of foam in water, and similarly, like the rapid succession of beings. Where indeed is this (world)? From where does it arise? Who is it? Given this, what relevance can there be for the connection to pleasure and pain?
भावाभावैरपर्यन्तैरजस्रं जन्तुसंभवैः ।
न विशीर्यन्ति नोद्यन्ति दृष्टिसृष्टिक्षमा नराः ॥ ३६ ॥
bhāvābhāvairaparyantairajasraṃ jantusaṃbhavaiḥ ,
na viśīryanti nodyanti dṛṣṭisṛṣṭikṣamā narāḥ 36
36. bhāvābhāvaiḥ aparyantaiḥ ajasram jantusaṃbhavaiḥ
na viśīryanti na udyanti dṛṣṭisṛṣṭikṣamā narāḥ
36. dṛṣṭisṛṣṭikṣamā narāḥ aparyantaiḥ ajasram
bhāvābhāvaiḥ jantusaṃbhavaiḥ na viśīryanti na udyanti
36. Individuals (narāḥ) who recognize that creation is merely an act of perception (dṛṣṭisṛṣṭi) are neither destroyed nor do they come into being through the endless successions of existence and non-existence (bhāvābhāvaiḥ) or the incessant births of creatures.
निमेषं प्रति यामिन्यां यथान्याः स्वप्नदृष्टयः ।
क्षणोत्पत्तिविनाशिन्यस्तथैता लोकदृष्टयः ॥ ३७ ॥
nimeṣaṃ prati yāminyāṃ yathānyāḥ svapnadṛṣṭayaḥ ,
kṣaṇotpattivināśinyastathaitā lokadṛṣṭayaḥ 37
37. nimeṣam prati yāminyām yathā anyāḥ svapnadṛṣṭayaḥ
kṣaṇotpattivināśinyaḥ tathā etāḥ lokadṛṣṭayaḥ
37. yathā yāminyām nimeṣam prati anyāḥ svapnadṛṣṭayaḥ
kṣaṇotpattivināśinyaḥ tathā etāḥ lokadṛṣṭayaḥ
37. Just as other visions seen in a dream during the night appear and disappear in an instant, similarly, these perceptions of the world are momentary in their arising and perishing.
अनारतसमुत्पत्तावनारतविनाशिनि ।
कः क्रमो दग्धसंसारे कारुण्यानन्दयोरिह ॥ ३८ ॥
anāratasamutpattāvanāratavināśini ,
kaḥ kramo dagdhasaṃsāre kāruṇyānandayoriha 38
38. anāratasamutpattau anāratavināśini kaḥ
kramaḥ dagdhasaṃsāre kāruṇyānandayoḥ iha
38. iha anāratasamutpattau anāratavināśini
dagdhasaṃsāre kāruṇyānandayoḥ kaḥ kramaḥ
38. In this cycle of transmigration (saṃsāra), which is defined by incessant arising and incessant perishing, and which has been 'burnt up' (dagdhasaṃsāra) or rendered unreal/ineffective, what relevance (krama) can there be for compassion and joy here (iha)?
शुभाभावात्सुखाभावे स्थितिं याते विलक्षणाः ।
कीदृश्यः कथमायाताः क्व वा ता दुःखसंविदः ॥ ३९ ॥
śubhābhāvātsukhābhāve sthitiṃ yāte vilakṣaṇāḥ ,
kīdṛśyaḥ kathamāyātāḥ kva vā tā duḥkhasaṃvidaḥ 39
39. śubhābhāvāt sukhābhāve sthitim yāte vilakṣaṇāḥ
kīdṛśyaḥ katham āyātāḥ kva vā tāḥ duḥkhasaṃvidaḥ
39. śubhābhāvāt sukhābhāve sthitim yāte,
tāḥ duḥkhasaṃvidaḥ kīdṛśyaḥ katham āyātāḥ kva vā?
39. When a state is reached characterized by the absence of auspiciousness and the absence of happiness, what are those peculiar perceptions of suffering (duḥkhasaṃvid) like? How did they arise, and where do they reside?
सुखसंवेदनान्तोत्था स्वबीजं वितनोति या ।
शान्ता दुःखदशा सेयं कथमन्तर्हिते सुखे ॥ ४० ॥
sukhasaṃvedanāntotthā svabījaṃ vitanoti yā ,
śāntā duḥkhadaśā seyaṃ kathamantarhite sukhe 40
40. sukhasaṃvedanāntotthā svabījam vitanoti yā
śāntā duḥkhadaśā sā iyam katham antarhite sukhe
40. yā sukhasaṃvedanāntotthā svabījam vitanoti,
sā iyam duḥkhadaśā sukhe antarhite katham śāntā [bhavati]?
40. How can this state of suffering (duḥkhadaśā), which arises at the end of the perception of happiness and spreads its own seed, be pacified when happiness (sukha) itself has disappeared?
क्षीणाभ्यां सुखदुःखाभ्यां हेयोपादेययोः क्षये ।
ईप्सितानीप्सिते क्व स्तो गलितेऽथ शुभाशुभे ॥ ४१ ॥
kṣīṇābhyāṃ sukhaduḥkhābhyāṃ heyopādeyayoḥ kṣaye ,
īpsitānīpsite kva sto galite'tha śubhāśubhe 41
41. kṣīṇābhyām sukhaduḥkhābhyām heyopādeyayoḥ kṣaye
īpsitānīpsite kva staḥ galite atha śubhāśubhe
41. sukhaduḥkhābhyām kṣīṇābhyām,
heyopādeyayoḥ kṣaye,
atha śubhāśubhe galite,
īpsitānīpsite kva staḥ?
41. When both happiness (sukha) and suffering (duḥkha) are exhausted, and with the cessation of what is to be avoided (heya) and what is to be accepted (upādeya), and when auspiciousness (śubha) and inauspiciousness (aśubha) have vanished, where then are the desired and undesired (īpsita-anīpsita)?
रम्यारम्यदृशोर्नाशाद्याते भोगाभिवाञ्छने ।
नैराश्ये संततं प्रौढे हिमवद्विगलेन्मनः ॥ ४२ ॥
ramyāramyadṛśornāśādyāte bhogābhivāñchane ,
nairāśye saṃtataṃ prauḍhe himavadvigalenmanaḥ 42
42. ramyāramyadṛśoḥ nāśāt yāte bhogābivāñchane
nairāśye saṃtatam prauḍhe himavat vigalet manaḥ
42. ramyāramyadṛśoḥ nāśāt,
bhogābivāñchane yāte,
[ca] nairāśye saṃtatam prauḍhe [sati],
manaḥ himavat vigalet.
42. When the perception of what is pleasant and unpleasant (ramya-aramya-dṛśi) ceases, and the desire for enjoyments (bhogābivāñchana) has vanished, and when despair (nairāśya) continually becomes profound, the mind (manas) should melt away like snow.
आमूलान्मनसि क्षीणे संकल्पस्य कथा च का ।
तिलेष्विवातिदग्धेषु तैलस्य कलना कुतः ॥ ४३ ॥
āmūlānmanasi kṣīṇe saṃkalpasya kathā ca kā ,
tileṣvivātidagdheṣu tailasya kalanā kutaḥ 43
43. āmūlāt manasi kṣīṇe saṅkalpasya kathā ca kā
tileṣu iva atidagdheṣu tailasya kalanā kutaḥ
43. manasi āmūlāt kṣīṇe saṅkalpasya kathā ca kā
atidagdheṣu tileṣu iva tailasya kalanā kutaḥ
43. When the mind (manas) is completely extinguished, what talk can there be of resolution (saṅkalpa)? From where can oil be extracted from sesame seeds that have been excessively burnt?
भावेष्वभावघनभावनया महात्मा निर्मुक्तसंकलनमम्बरवत्स्थितेषु ।
चित्तं प्रति स्वमुदितो विततैकरूपी ज्ञस्तिष्ठति स्वपिति जीवति नित्यतृप्तः ॥ ४४ ॥
bhāveṣvabhāvaghanabhāvanayā mahātmā nirmuktasaṃkalanamambaravatsthiteṣu ,
cittaṃ prati svamudito vitataikarūpī jñastiṣṭhati svapiti jīvati nityatṛptaḥ 44
44. bhāveṣu abhāvaghana-bhāvanayā mahātmā
nirmukta-saṅkalanam ambaravat sthiteṣu |
cittam prati svam uditaḥ vitata-ekarūpī
jñaḥ tiṣṭhati svapiti jīvati nitya-tṛptaḥ ||
44. mahātmā nirmukta-saṅkalanam abhāvaghana-bhāvanayā
ambaravat-sthiteṣu bhāveṣu
jñaḥ svam uditaḥ vitata-ekarūpī nitya-tṛptaḥ
cittaṃ prati tiṣṭhati svapiti jīvati
44. The great soul (mahātman), liberated from all conceptualization, abides in all existent phenomena (bhāva) - which are established like space (ambara) - through the dense contemplation of their non-existence. This knower (jña), self-manifested and of a vast, singular nature, eternally content, exists, sleeps, and lives, in relation to the mind (citta).

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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

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

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 (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 (current chapter) 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