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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-51

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श्रीवसिष्ठ उवाच ।
न पुनर्भवतः पूर्वं संपन्नाश्चक्षुरादयः ।
यथा कमलजस्यैतत्सर्वमेव त्वया श्रुतम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
na punarbhavataḥ pūrvaṃ saṃpannāścakṣurādayaḥ ,
yathā kamalajasyaitatsarvameva tvayā śrutam 1
1. śrīvasiṣṭha uvāca na punar bhavataḥ pūrvam sampannāḥ
cakṣurādayaḥ yathā kamalajasya etat sarvam eva tvayā śrutam
1. śrīvasiṣṭha uvāca.
[he Rāma!] bhavataḥ cakṣurādayaḥ pūrvam punar na sampannāḥ [bhavanti].
yathā kamalajasya etat sarvam eva tvayā śrutam [asti].
1. Śrī Vasiṣṭha said: "It is not that your senses, such as the eyes, came into being again for you previously. All this, just as it originated from the lotus-born (Brahma), has certainly been heard by you."
ब्रह्मपुर्यष्टकस्यादावर्थसंविद्यथोदिता ।
पुर्यष्टकस्य सर्वस्य तथैवोदेति सर्वदा ॥ २ ॥
brahmapuryaṣṭakasyādāvarthasaṃvidyathoditā ,
puryaṣṭakasya sarvasya tathaivodeti sarvadā 2
2. brahmapuryaṣṭakasya ādau artha-saṃvit yathā uditā
puryaṣṭakasya sarvasya tathā eva udeti sarvadā
2. yathā ādau brahmapuryaṣṭakasya artha-saṃvit uditā,
tathā eva sarvasya puryaṣṭakasya sarvadā udeti.
2. Just as the cognition of objects (artha-saṃvit) is described as arising initially within the eight-fold subtle body (puryaṣṭaka) that is the abode of Brahman, so too does it always arise in the same way for the entirety of the subtle body (puryaṣṭaka).
विद्धि पुर्यष्टकं जीवो यो गर्भस्थेन्द्रियोदयः ।
यद्यथा भावयत्याशु तत्तथा परिपश्यति ॥ ३ ॥
viddhi puryaṣṭakaṃ jīvo yo garbhasthendriyodayaḥ ,
yadyathā bhāvayatyāśu tattathā paripaśyati 3
3. viddhi puryaṣṭakam jīvaḥ yaḥ garbhastha-indriya-udayaḥ
yat yathā bhāvayati āśu tat tathā paripaśyati
3. (tvam) puryaṣṭakam jīvaḥ (iti) viddhi,
yaḥ garbhastha-indriya-udayaḥ.
yat yathā āśu bhāvayati,
tat tathā paripaśyati.
3. Know that the individual self (jīva) is the subtle body (puryaṣṭaka), which is characterized by the emergence of sensory organs (indriya) while in the womb. Whatever it quickly conceives or imagines, that it perceives fully in the same manner.
इन्द्रियाणीन्द्रियार्थाख्यं विद्धि संवेदनं स्वकम् ।
संपन्नं च यथा तत्ते प्रोक्तमाद्यमनःस्थितौ ॥ ४ ॥
indriyāṇīndriyārthākhyaṃ viddhi saṃvedanaṃ svakam ,
saṃpannaṃ ca yathā tatte proktamādyamanaḥsthitau 4
4. indriyāṇi indriya-artha-ākhyam viddhi saṃvedanam svakam
sampannam ca yathā tat te proktam ādya-manas-sthitau
4. (tvam) svakam saṃvedanam indriyāṇi (ca) indriya-artha-ākhyam viddhi.
ca yathā tat sampannam (bhavati),
(tathā) te ādya-manas-sthitau proktam (asti).
4. Know that your own consciousness (saṃvedanam) of the sensory organs (indriya) is called the 'objects of the senses' (indriyārtha). And just as that manifests completely, it has been declared to you in the context of the primordial state of mind (manas).
शुद्धा संवित्संभवन्ती संवेदनमनिन्दितम् ।
ततोऽहंवेदनानन्तजीवपुर्यष्टकान्विता ॥ ५ ॥
śuddhā saṃvitsaṃbhavantī saṃvedanamaninditam ,
tato'haṃvedanānantajīvapuryaṣṭakānvitā 5
5. śuddhā saṃvit saṃbhavantī saṃvedanam aninditam
tataḥ ahaṃ-vedana-ananta-jīva-puryaṣṭaka-anvitā
5. śuddhā saṃvit saṃbhavantī aninditam saṃvedanam (asti).
tataḥ (sā saṃvit) ahaṃ-vedana-ananta-jīva-puryaṣṭaka-anvitā (bhavati).
5. The pure consciousness (saṃvit), manifesting as unblemished cognition (saṃvedanam), subsequently becomes associated with infinite individual selves (jīva) and their subtle bodies (puryaṣṭaka), all possessing ego-consciousness (ahaṃ-vedana).
न त्वेकत्वादनन्तत्वादवेद्यत्वादनामये ।
अभावत्वादनेकत्वादशून्यत्वात्परा स्थिता ॥ ६ ॥
na tvekatvādanantatvādavedyatvādanāmaye ,
abhāvatvādanekatvādaśūnyatvātparā sthitā 6
6. na tu ekatvāt anantatvāt avedyatvāt anāmaye
abhāvatvāt anekatvāt aśūnyatvāt parā sthitā
6. parā tu ekatvāt anantatvāt avedyatvāt anāmaye
abhāvatvāt anekatvāt aśūnyatvāt na sthitā
6. However, the Supreme (parā) is not established merely due to its oneness, infinity, unknowability, or in its freedom from affliction. Nor is it established because of non-existence, manifoldness, or non-emptiness.
चेत्यादिबुद्ध्या तत्किंचिन्न मनस्तां च गच्छति ।
न च जीवत्वमायाति न च पुर्यष्टकात्मिका ॥ ७ ॥
cetyādibuddhyā tatkiṃcinna manastāṃ ca gacchati ,
na ca jīvatvamāyāti na ca puryaṣṭakātmikā 7
7. cetyādibuddhyā tat kiṃcit na manastāṃ ca gacchati
na ca jīvatvaṃ āyāti na ca puryaṣṭakātmikā
7. cetyādibuddhyā tat kiṃcit manastāṃ na ca gacchati
na ca jīvatvaṃ āyāti na ca puryaṣṭakātmikā
7. By means of the intellect that grasps objects of thought and so on, that (Supreme Reality) does not become the mind. Nor does it attain the state of a living being (jīva), nor is it characterized by the subtle body (puryaṣṭaka).
न विद्यादिविलासोऽस्ति सोस्ति नास्तीव यः सदा ।
परमात्मेति कथितो मनःषष्ठेन्द्रियातिगः ॥ ८ ॥
na vidyādivilāso'sti sosti nāstīva yaḥ sadā ,
paramātmeti kathito manaḥṣaṣṭhendriyātigaḥ 8
8. na vidyādivilāsaḥ asti saḥ asti na asti iva yaḥ
sadā paramātmā iti kathitaḥ manaḥṣaṣṭhendriyātigaḥ
8. vidyādivilāsaḥ na asti yaḥ sadā saḥ asti na asti
iva manaḥṣaṣṭhendriyātigaḥ iti paramātmā kathitaḥ
8. There is no manifestation or play of knowledge (vidyā) and so forth for it. That which perpetually seems to both exist and not exist (or transcends both states), and which is beyond the mind and the six senses, is spoken of as the Supreme (Paramātman).
तस्मात्संपद्यते जीवश्चिन्मूर्तिर्मननात्मकः ।
भ्रमः केवलमित्याद्य उपदेशाय गीयते ॥ ९ ॥
tasmātsaṃpadyate jīvaścinmūrtirmananātmakaḥ ,
bhramaḥ kevalamityādya upadeśāya gīyate 9
9. tasmāt saṃpadyate jīvaḥ cinmūrtiḥ mananātmakaḥ
bhramaḥ kevalam iti ādyaḥ upadeśāya gīyate
9. tasmāt cinmūrtiḥ mananātmakaḥ jīvaḥ saṃpadyate
kevalam bhramaḥ iti ādyaḥ upadeśāya gīyate
9. From that (Supreme Reality), the living being (jīva) arises, having a form of consciousness and a nature of thought. However, the statement 'this is merely an illusion' and similar initial teachings are imparted for the purpose of instruction.
यतः कुतश्चित्संपन्ने त्वविद्यामय आमये ।
उपदेश्योपदेशेन प्रविलीने विचारणात् ॥ १० ॥
yataḥ kutaścitsaṃpanne tvavidyāmaya āmaye ,
upadeśyopadeśena pravilīne vicāraṇāt 10
10. yataḥ kutaścit sampanne tu avidyāmaye āmaye
upadeśya upadeśena pravilīne vicāraṇāt
10. tu avidyāmaye āmaye yataḥ kutaścit sampanne
upadeśya upadeśena vicāraṇāt pravilīne
10. When the disease (āmaya) rooted in ignorance (avidyā) manifests from any cause whatsoever, it is completely dissolved through reflection (vicāraṇa), which is facilitated by proper instruction (upadeśa).
प्रशान्तसकलाकारं ज्ञानं तत्रावशिष्यते ।
यत्राकाशमपि स्थूलमणाविव महाचलः ॥ ११ ॥
praśāntasakalākāraṃ jñānaṃ tatrāvaśiṣyate ,
yatrākāśamapi sthūlamaṇāviva mahācalaḥ 11
11. praśāntasakalākāram jñānam tatra avaśiṣyate
yatra ākāśam api sthūlam aṇau iva mahācalaḥ
11. tatra praśāntasakalākāram jñānam avaśiṣyate
yatra sthūlam ākāśam api aṇau mahācalaḥ iva
11. Then, knowledge (jñāna) remains, in which all forms are completely pacified, and where even vast space (ākāśa), though typically considered gross, appears as diminished as a great mountain (mahācala) contained within an atom (aṇu).
यत्रोद्यदाचारमपि सदप्यसदिव स्थितम् ।
जगज्जान्विषयांस्त्यक्त्वा काये त्वं तिष्ठ निर्मले ॥ १२ ॥
yatrodyadācāramapi sadapyasadiva sthitam ,
jagajjānviṣayāṃstyaktvā kāye tvaṃ tiṣṭha nirmale 12
12. yatra udyat ācāram api sat api asat iva sthitam
jagat jñānaviṣayān tyaktvā kāye tvam tiṣṭha nirmale
12. yatra udyat ācāram api sat api asat iva sthitam
tvam jagat jñānaviṣayān tyaktvā nirmale kāye tiṣṭha
12. In a state where even outwardly manifested conduct, though truly existent, appears as if non-existent; O seeker, abandoning the world's objects of knowledge (jñāna), you should remain in the pure body (kāya).
असन्मयमविद्याया रूपमेव तदेव हि ।
यद्वीक्षिता सती नूनं नश्यत्येव न दृश्यते ॥ १३ ॥
asanmayamavidyāyā rūpameva tadeva hi ,
yadvīkṣitā satī nūnaṃ naśyatyeva na dṛśyate 13
13. asat mayam avidyāyāḥ rūpam eva tat eva hi
yat vīkṣitā satī nūnam naśyati eva na dṛśyate
13. avidyāyāḥ asat mayam rūpam eva tat eva hi
yat vīkṣitā satī nūnam naśyati eva na dṛśyate
13. Indeed, the very nature (rūpa) of ignorance (avidyā) is unreality (asat); when that (unreality) is truly perceived, it certainly vanishes completely and is no longer seen.
आलोकितं नाम कथमवस्तु किल लभ्यते ।
प्रयत्नेनापि संप्राप्तं मृगतृष्णाम्बुकैरिव ॥ १४ ॥
ālokitaṃ nāma kathamavastu kila labhyate ,
prayatnenāpi saṃprāptaṃ mṛgatṛṣṇāmbukairiva 14
14. ālōkitam nāma katham avastu kila labhyate
prayatnena api samprāptam mṛgatṛṣṇāmbukaiḥ iva
14. katham avastu ālōkitam nāma kila mṛgatṛṣṇāmbukaiḥ
iva prayatnena api samprāptam labhyate
14. How can something that is merely perceived, and is fundamentally non-existent (avastu), truly be obtained, even through diligent effort, much like one cannot obtain water from a mirage?
असदेव सदेवासदज्ञानादस्य सत्यता ।
ज्ञानाद्यथास्थितं वस्तु दृश्यते नश्यति भ्रमः ॥ १५ ॥
asadeva sadevāsadajñānādasya satyatā ,
jñānādyathāsthitaṃ vastu dṛśyate naśyati bhramaḥ 15
15. asat eva sat iva asat ajñānāt asya satyatā jñānāt
yathāsthitam vastu dṛśyate naśyati bhramaḥ
15. asat eva sat iva asya satyatā asat ajñānāt jñānāt
yathāsthitam vastu dṛśyate bhramaḥ naśyati
15. What is non-existent (asat) appears as if it were existent (sat). The perception of its reality stems from ignorance (ajñāna). Through true knowledge (jñāna), the object (vastu) as it truly is (yathāsthitam) is seen, and all delusion (bhrama) perishes.
अविद्याया विचारोऽयं जीवपुर्यष्टकादिका ।
अप्यत्यन्तमसत्यायाः कल्पना कल्पितात्मनः ॥ १६ ॥
avidyāyā vicāro'yaṃ jīvapuryaṣṭakādikā ,
apyatyantamasatyāyāḥ kalpanā kalpitātmanaḥ 16
16. avidyāyāḥ vicāraḥ ayam jīvapuryaṣṭakādikā
api atyantam asatyāyāḥ kalpanā kalpitātmanaḥ
16. ayam avidyāyāḥ vicāraḥ jīvapuryaṣṭakādikā
api atyantam asatyāyāḥ kalpanā kalpitātmanaḥ
16. This discussion concerns (avidyā) ignorance itself, which is a conceptual creation (kalpanā) for the imagined self (ātman), involving even the utterly unreal, such as the subtle body (jīva-puryaṣṭaka) and other such entities.
तस्यास्त उपदेशाय सेयं जीवादिकल्पना ।
कृता शास्त्रैः प्रबोधाय तां त्वमेकमनाः श्रृणु ॥ १७ ॥
tasyāsta upadeśāya seyaṃ jīvādikalpanā ,
kṛtā śāstraiḥ prabodhāya tāṃ tvamekamanāḥ śrṛṇu 17
17. tasyāḥ tu upadeśāya sā iyam jīvādikalpanā kṛtā
śāstraiḥ prabodhāya tām tvam ekamanāḥ śṛṇu
17. tu tasyāḥ upadeśāya iyam sā jīvādikalpanā
śāstraiḥ prabodhāya kṛtā tvam ekamanāḥ tām śṛṇu
17. However, for the purpose of instruction regarding that (avidyā, which was discussed in the previous verse), this very concept (kalpanā) of the individual soul (jīva) and so forth has been formulated by the scriptures (śāstra) for the sake of awakening. You, therefore, listen to it with a focused mind.
जीवत्वमिव संप्राप्ता पुर्यष्टकपदस्थिता ।
कला कलङ्ककलिता चितिराबोधनोन्मुखी ॥ १८ ॥
jīvatvamiva saṃprāptā puryaṣṭakapadasthitā ,
kalā kalaṅkakalitā citirābodhanonmukhī 18
18. jīvatvam iva saṃprāptā puryaṣṭakapadastitā
kalā kalaṅkakalitā citiḥ ābodhanonmukhī
18. citiḥ jīvatvam iva saṃprāptā puryaṣṭakapadastitā
kalā kalaṅkakalitā ābodhanonmukhī
18. Pure consciousness (citi), having, as it were, taken on the state of an individual living being (jīvatvam), and residing in the realm of the eight-fold subtle body (puryaṣṭaka), becomes an emanation (kalā) tainted by impurities, yet remains inclined towards awakening.
यद्यथा भावयत्याशु तत्तथानुभवत्यलम् ।
सत्यो भवत्वसत्यो वा बालेन निशि यक्षकः ॥ १९ ॥
yadyathā bhāvayatyāśu tattathānubhavatyalam ,
satyo bhavatvasatyo vā bālena niśi yakṣakaḥ 19
19. yat yathā bhāvayati āśu tat tathā anubhavati alam
satyaḥ bhavatu asatyaḥ vā bālena niśi yakṣakaḥ
19. yat yathā āśu bhāvayati tat tathā alam anubhavati
bālena niśi yakṣakaḥ satyaḥ bhavatu vā asatyaḥ
19. Whatever one contemplates or imagines, one quickly and profoundly experiences it in that very way. This is just like a yakṣa, which, whether real or unreal, is experienced by a child in the night.
पञ्चतन्मात्रकलनां संभावयति सत्तया ।
तत्रात्मनि तथा रन्ध्रान्प्रपश्यति तथोदितान् ॥ २० ॥
pañcatanmātrakalanāṃ saṃbhāvayati sattayā ,
tatrātmani tathā randhrānprapaśyati tathoditān 20
20. pañcatanmātrakalanām saṃbhāvayati sattayā tatra
ātmani tathā randhrān prapaśyati tathā uditān
20. sattayā pañcatanmātrakalanām saṃbhāvayati tathā
tatra ātmani tathā uditān randhrān prapaśyati
20. By its own essential being (sattā), consciousness gives rise to the apprehension of the five subtle elements (pañcatanmātra). Then, within that very self (ātman), it perceives the apertures or flaws that have thus manifested.
एभ्य एव समुत्पन्नं बहिःस्थं भूतपञ्चकम् ।
पश्यत्यनन्यदन्याभं शाखाशतमिवाङकुरः ॥ २१ ॥
ebhya eva samutpannaṃ bahiḥsthaṃ bhūtapañcakam ,
paśyatyananyadanyābhaṃ śākhāśatamivāṅakuraḥ 21
21. ebhyaḥ eva samutpannam bahiḥstham bhūtapañcakam
paśyati ananyat anyābham śākhāśatam iva aṅkuraḥ
21. ebhyaḥ eva samutpannam bahiḥstham bhūtapañcakam
paśyati ananyat anyābham śākhāśatam iva aṅkuraḥ
21. From these very things (subtle elements/impressions), the external five gross elements (bhūtapañcaka) have arisen. Consciousness perceives them as non-different from itself, even though they appear as distinct, just as a sprout (aṅkura) sees a hundred branches (that are, in reality, its own growth).
इदमन्तरिदं बाह्यमिति निश्चयवांस्ततः ।
जीवो भावं यथादत्ते तत्तथा द्रढयत्यथ ॥ २२ ॥
idamantaridaṃ bāhyamiti niścayavāṃstataḥ ,
jīvo bhāvaṃ yathādatte tattathā draḍhayatyatha 22
22. idam antaram idam bāhyam iti niścayavān tataḥ
jīvaḥ bhāvam yathā ādatte tat tathā draḍhayati atha
22. jīvaḥ idam antaram idam bāhyam iti niścayavān
tataḥ yathā bhāvam ādatte atha tat tathā draḍhayati
22. When an individual soul (jīva) holds the firm conviction, 'this is internal and this is external,' then whatever state it apprehends, it subsequently reinforces it in that very manner.
रश्मिजालमिवेन्दोर्यदात्मनः प्रतिभासनम् ।
बाह्यस्पर्शतया तेन तदेवाशूररीकृतम् ॥ २३ ॥
raśmijālamivendoryadātmanaḥ pratibhāsanam ,
bāhyasparśatayā tena tadevāśūrarīkṛtam 23
23. raśmi-jālam iva indoḥ yat ātmanaḥ pratibhāsanam
bāhya-sparśatayā tena tat eva āśu urarīkṛtam
23. ātmanaḥ yat pratibhāsanam indoḥ raśmi-jālam iva
tena bāhya-sparśatayā tat eva āśu urarīkṛtam
23. That manifestation of the self (ātman), which resembles a network of moonbeams, by means of its perceived nature as an external contact, is swiftly appropriated as that very external reality.
मरिचस्येव यत्तैक्ष्ण्यं शून्यत्वमिव खस्य यत् ।
आत्मनो वेदनं यच्च तदेवान्यदिव स्थितम् ॥ २४ ॥
maricasyeva yattaikṣṇyaṃ śūnyatvamiva khasya yat ,
ātmano vedanaṃ yacca tadevānyadiva sthitam 24
24. maricasya iva yat taikṣṇyam śūnyatvam iva khasya
yat ātmanaḥ vedanam yat ca tat eva anyat iva sthitam
24. yat maricasya iva taikṣṇyam yat khasya iva śūnyatvam
ca yat ātmanaḥ vedanam tat eva anyat iva sthitam
24. Just as there is the sharpness of pepper, and the emptiness of space, so too, the very perception (vedana) of the self (ātman) appears to exist as if it were something distinct.
अत्रैव निश्चयं बद्ध्वा नियमः सुदृढीकृतः ।
अनेनेत्थमनेनेत्थं भाव्यमित्यवखण्डितम् ॥ २५ ॥
atraiva niścayaṃ baddhvā niyamaḥ sudṛḍhīkṛtaḥ ,
anenetthamanenetthaṃ bhāvyamityavakhaṇḍitam 25
25. atra eva niścayam baddhvā niyamaḥ sudṛḍhīkṛtaḥ
anena ittham anena ittham bhāvyam iti avakhaṇḍitam
25. atra eva niścayam baddhvā niyamaḥ sudṛḍhīkṛtaḥ
anena ittham anena ittham bhāvyam iti avakhaṇḍitam
25. By firmly establishing conviction in this very state, a principle becomes deeply ingrained. The notion that 'this must be so by this means, and that by that means' is thus shattered.
स्वभावेतरनामासौ स्वसंकल्पमयात्मकः ।
कश्चित्कदाचिद्भवति स्वभावेनैव नान्यथा ॥ २६ ॥
svabhāvetaranāmāsau svasaṃkalpamayātmakaḥ ,
kaścitkadācidbhavati svabhāvenaiva nānyathā 26
26. svabhāvetaranāmā asau svasaṅkalpamayātmakaḥ
kaścit kadācit bhavati svabhāvena eva na anyathā
26. asau svasaṅkalpamayātmakaḥ svabhāvetaranāmā
kaścit kadācit svabhāvena eva bhavati na anyathā
26. That which is named differently from its intrinsic nature, and whose very self (ātman) is constituted by its own resolve, manifests itself sometimes. This manifestation occurs solely through its intrinsic nature, and not in any other way.
आत्मनैवेदमखिलं संपन्नं द्वैतमद्वयम् ।
खण्डो मधुरसेनेव मृदेव च महाघटः ॥ २७ ॥
ātmanaivedamakhilaṃ saṃpannaṃ dvaitamadvayam ,
khaṇḍo madhuraseneva mṛdeva ca mahāghaṭaḥ 27
27. ātmanā eva idam akhilam sampannam dvaitam advayam
khaṇḍaḥ madhurarasena iva mṛdā iva ca mahāghaṭaḥ
27. ātmanā eva idam akhilam advayam dvaitam sampannam
khaṇḍaḥ madhurarasena iva ca mahāghaṭaḥ mṛdā iva
27. This entire apparent duality, which is fundamentally non-dual, has been perfected and manifested by the self (ātman) alone. It is like a lump [of sugar] is (made) of sweet syrup, and like a great pot is (made) of clay.
संनिवेशविकारादिदेशकालादिसंभवात् ।
संभवत्यत्र नत्वीशे देशकालाद्यसंभवात् ॥ २८ ॥
saṃniveśavikārādideśakālādisaṃbhavāt ,
saṃbhavatyatra natvīśe deśakālādyasaṃbhavāt 28
28. saṃniveśavikārādi deśakālādi saṃbhavāt
saṃbhavati atra na tu īśe deśakālādi asaṃbhavāt
28. atra saṃniveśavikārādi deśakālādi saṃbhavāt
saṃbhavati tu īśe na deśakālādi asaṃbhavāt
28. In this [world], phenomena such as arrangement and modification arise because of the existence of space, time, and other such factors. However, this does not occur in the Lord (Īśa), as space, time, and similar elements are non-existent for Him.
इतः पुष्पमितः पत्रमहमित्युदितो यथा ।
खण्डे स्वात्मनि नः सत्तारसोऽद्वित्वे द्वितां वहन् ॥ २९ ॥
itaḥ puṣpamitaḥ patramahamityudito yathā ,
khaṇḍe svātmani naḥ sattāraso'dvitve dvitāṃ vahan 29
29. itaḥ puṣpam itaḥ patram aham iti uditaḥ yathā khaṇḍe
svaātmani naḥ sattārasaḥ advitve dvitām vahan
29. yathā itaḥ puṣpam itaḥ patram iti aham uditaḥ naḥ
sattārasaḥ khaṇḍe svaātmani advitve dvitām vahan
29. Just as one perceives 'here a flower, here a leaf,' or just as the thought of 'I' arises, so too does our essence of being (sattā-rasa) carry duality within the undivided self (ātman), even while it remains in a state of non-duality.
इतः पट इतः कुड्यमहमित्यादितस्तथा ।
सर्वात्मनात्मनि ब्रह्म विद्धि त्वं द्वित्वमाहरत् ॥ ३० ॥
itaḥ paṭa itaḥ kuḍyamahamityāditastathā ,
sarvātmanātmani brahma viddhi tvaṃ dvitvamāharat 30
30. itaḥ paṭaḥ itaḥ kuḍyam aham iti āditataḥ tathā
sarvātmanā ātmani brahma viddhi tvam dvitvam āharat
30. tvam brahma sarvātmanā ātmani dvitvam āharat iti
itaḥ paṭaḥ itaḥ kuḍyam aham āditataḥ tathā viddhi
30. You should know that Brahman, fully present within the individual self (ātman), is what brings forth duality, expressed as 'here is a cloth, here is a wall, I am this,' and similar distinctions.
अद्याङ्कुरोऽहमद्यार्करुगहं त्वद्य वारिदः ।
यथेति तिष्ठत्यम्भोदस्तथात्मा सदसद्वपुः ॥ ३१ ॥
adyāṅkuro'hamadyārkarugahaṃ tvadya vāridaḥ ,
yatheti tiṣṭhatyambhodastathātmā sadasadvapuḥ 31
31. adya aṅkuraḥ aham adya arkaruk aham tu adya vāridaḥ
yathā iti tiṣṭhati ambhodaḥ tathā ātmā sat-asat-vapuḥ
31. adya aham aṅkuraḥ,
adya aham arkaruk,
tu adya vāridaḥ; yathā iti ambhodaḥ tiṣṭhati,
tathā ātmā sat-asat-vapuḥ
31. Today I am a sprout, today I am sunlight, and today I am a cloud. Just as a cloud (ambhodas) remains in this manner, so too does the Self (ātman), whose nature encompasses both existence and non-existence.
इति भाव्यमनेनेदमित्थं सर्वेश्वरे ततम् ।
क्रमं खण्डयितुं लोके कस्य नामास्ति शक्तता ॥ ३२ ॥
iti bhāvyamanenedamitthaṃ sarveśvare tatam ,
kramaṃ khaṇḍayituṃ loke kasya nāmāsti śaktatā 32
32. iti bhāvyam anena idam ittham sarveśvare tatam
kramam khaṇḍayitum loke kasya nāma asti śaktatā
32. anena idam ittham,
sarveśvare tatam kramam iti bhāvyam.
loke kramam khaṇḍayitum kasya nāma śaktatā asti?
32. Therefore, one should contemplate this sequence (krama), which is spread throughout the Lord of all (sarveśvara), in this manner, using this (knowledge). For in this world, who indeed possesses the power (śaktatā) to break such an order?
आदर्शस्वच्छ आकाशे नैव स्वः प्रतिबिम्बति ।
व्यतिरेकासंभवतः कचत्येव हि केवलम् ॥ ३३ ॥
ādarśasvaccha ākāśe naiva svaḥ pratibimbati ,
vyatirekāsaṃbhavataḥ kacatyeva hi kevalam 33
33. ādarśasvacche ākāśe na eva svaḥ pratibimbati
vyatireka-asaṃbhavataḥ kacati eva hi kevalam
33. ādarśasvacche ākāśe svaḥ na eva pratibimbati,
hi vyatireka-asaṃbhavataḥ.
eva kevalam kacati
33. In the sky, which is as clear as a mirror, one's own (reflection) is never seen, because there is no possibility of distinction. Indeed, (the sky/reality) simply shines forth (kacati) on its own.
ब्रह्मणि त्वात्मनात्मैव स्थितः कचति बिम्बति ।
द्वैतीभवत्यदेहोऽपि चिन्मयत्वात्स्वभावतः ॥ ३४ ॥
brahmaṇi tvātmanātmaiva sthitaḥ kacati bimbati ,
dvaitībhavatyadeho'pi cinmayatvātsvabhāvataḥ 34
34. brahmaṇi tu ātmanā ātmā eva sthitaḥ kacati bimbati
dvaitībhavati adehaḥ api cinmayatvāt svabhāvataḥ
34. ātmanā eva ātmā brahmaṇi sthitaḥ tu kacati bimbati
adehaḥ api svabhāvataḥ cinmayatvāt dvaitībhavati
34. The Self (ātman), by itself, residing in Brahman (brahman), indeed shines forth and reflects. Though bodiless, it inherently appears as dual due to its nature of being pure consciousness.
यद्यथैवात्मकचनं वेत्ति तं भवतात्मना ।
असत्यमपि तन्नेह व्यभिचारी कदाचन ॥ ३५ ॥
yadyathaivātmakacanaṃ vetti taṃ bhavatātmanā ,
asatyamapi tanneha vyabhicārī kadācana 35
35. yat yathā eva ātmakacanam vetti tam bhavatā
ātmanā asatyam api tat na iha vyabhicārī kadācana
35. yat ātmakacanam bhavatā ātmanā yathā eva vetti
tat asatyam api iha kadācana vyabhicārī na
35. Whatever manifestation of the Self (ātman) one perceives with one's own Self (ātman), even if that manifestation is unreal, it is never inconsistent here, at any time.
हेमत्वकटकत्वे द्वे सत्यासत्यस्वरूपिणी ।
हेम्नि भाण्डगते यद्वच्चित्त्वाचित्त्वे तथात्मनि ॥ ३६ ॥
hematvakaṭakatve dve satyāsatyasvarūpiṇī ,
hemni bhāṇḍagate yadvaccittvācittve tathātmani 36
36. hematvakaṭakatve dve satyāsatya-svarūpiṇī hemni
bhāṇḍagate yadvat cittva-acittve tathā ātmani
36. hemni yadvat hematvakaṭakatve dve bhāṇḍagate
satyāsatya-svarūpiṇī tathā ātmani cittva-acittve
36. Just as, in the case of gold, the two qualities of being gold and being a bracelet exist – the former being real and the latter unreal (a mere form in a vessel) – similarly, the qualities of consciousness and non-consciousness reside in the Self (ātman).
सर्वगत्वाच्चितेश्चित्त्वं नित्यं मनसि विद्यते ।
हेमत्वं कटकस्येव जडभावः स्थितोऽन्यदा ॥ ३७ ॥
sarvagatvācciteścittvaṃ nityaṃ manasi vidyate ,
hematvaṃ kaṭakasyeva jaḍabhāvaḥ sthito'nyadā 37
37. sarvagatvāt citeḥ cittvam nityam manasi vidyate
hematvam kaṭakasya iva jaḍabhāvaḥ sthitaḥ anyadā
37. citeḥ sarvagatvāt cittvam nityam manasi vidyate
kaṭakasya hematvam iva jaḍabhāvaḥ anyadā sthitaḥ
37. Because of the omnipresence of consciousness (cit), the quality of consciousness (cittva) always exists in the mind. Similarly, just as the inherent gold-nature (hematva) exists in a bracelet, the state of inertness (jaḍabhāva) also resides there, but only at other times (i.e., when it takes a particular form).
चित्त्वजाड्यात्मकं चित्तं दृष्टं भावयति स्वयम् ।
यथा यदैव यद्भावं तथा भवति तत्तदा ॥ ३८ ॥
cittvajāḍyātmakaṃ cittaṃ dṛṣṭaṃ bhāvayati svayam ,
yathā yadaiva yadbhāvaṃ tathā bhavati tattadā 38
38. cittvajāḍyātmakam cittam dṛṣṭam bhāvayati svayam
yathā yadā eva yat bhāvam tathā bhavati tat tadā
38. cittam cittvajāḍyātmakam dṛṣṭam svayam bhāvayati
yathā yadā eva yat bhāvam tathā tat tadā bhavati
38. The mind (citta), being inherently composed of both consciousness (cit) and inertness, itself experiences what it perceives. Just as, whenever it (the mind) brings forth any state or idea, it then becomes precisely that.
काले काले चिता जीवस्त्वन्योन्यो भवति स्वयम् ।
भाविताकारवानन्तर्वासनाकलिकोदयात् ॥ ३९ ॥
kāle kāle citā jīvastvanyonyo bhavati svayam ,
bhāvitākāravānantarvāsanākalikodayāt 39
39. kāle kāle citā jīvaḥ tu anyonyo bhavati
svayam bhāvitākāravān antarvāsanākalikodayāt
39. jīvaḥ citā kāle kāle antarvāsanākalikodayāt
bhāvitākāravān svayam tu anyonyo bhavati
39. From time to time, the embodied soul (jīva), influenced by its own consciousness (cit), spontaneously assumes various forms one after another, endowed with an appearance imagined due to the awakening of the bud of inner latent impressions (vāsanā).
स्वप्ने दृष्टो यथा ग्रामो याति सत्तान्यतेक्षणात् ।
देहाद्देहं तथा याति देहोऽयं प्रतिभात्मकः ॥ ४० ॥
svapne dṛṣṭo yathā grāmo yāti sattānyatekṣaṇāt ,
dehāddehaṃ tathā yāti deho'yaṃ pratibhātmakaḥ 40
40. svapne dṛṣṭaḥ yathā grāmaḥ yāti sattānyatekṣaṇāt
dehāt deham tathā yāti dehaḥ ayam pratibhātmakaḥ
40. yathā svapne dṛṣṭaḥ grāmaḥ sattānyatekṣaṇāt yāti
tathā ayam pratibhātmakaḥ dehaḥ dehāt deham yāti
40. Just as a village seen in a dream disappears upon perceiving a different reality, similarly this body (deha), which is of the nature of mere appearance, moves from one body to another.
प्रतिभासो यथा स्वप्ने नरः कुड्यं पटो भवेत् ।
भवत्यसत्यमेवेदं देहान्तरमिदं स्वतः ॥ ४१ ॥
pratibhāso yathā svapne naraḥ kuḍyaṃ paṭo bhavet ,
bhavatyasatyamevedaṃ dehāntaramidaṃ svataḥ 41
41. pratibhāsaḥ yathā svapne naraḥ kuḍyam paṭaḥ bhavet
bhavati asatyam eva idam dehāntaram idam svataḥ
41. yathā svapne pratibhāsaḥ naraḥ kuḍyam paṭaḥ bhavet
idam dehāntaram idam asatyam eva svataḥ bhavati
41. Just as in a dream, an appearance might be a man, a wall, or a cloth, so too is this other body (deha) unreal and arises spontaneously from itself.
असत्यमेव म्रियते त्वसत्यं जायते पुनः ।
जीवः स्वप्रतिभासेन स्वप्नवत्स्वान्यरूपवत् ॥ ४२ ॥
asatyameva mriyate tvasatyaṃ jāyate punaḥ ,
jīvaḥ svapratibhāsena svapnavatsvānyarūpavat 42
42. asatyam eva mriyate tu asatyam jāyate punaḥ
jīvaḥ svapratibhāsena svapnavat svānyarūpavat
42. asatyam eva mriyate tu asatyam punaḥ jāyate
jīvaḥ svapratibhāsena svapnavat svānyarūpavat
42. Indeed, what is unreal perishes, and what is unreal is born again. The individual soul (jīva), through its own self-manifestation, appears like a dream, taking on various forms that are its own.
कालेनैतादृशं रूपमिदं नान्यत्वमेति वै ।
प्रकृतं निश्चयारूढं भ्रमन्त्येते भवः स्वतः ॥ ४३ ॥
kālenaitādṛśaṃ rūpamidaṃ nānyatvameti vai ,
prakṛtaṃ niścayārūḍhaṃ bhramantyete bhavaḥ svataḥ 43
43. kālena etādṛśam rūpam idam na anyatvam eti vai
prakṛtam niścayārūḍham bhramanti ete bhavaḥ svataḥ
43. idam etādṛśam rūpam kālena anyatvam na eti vai
prakṛtam niścayārūḍham ete bhavaḥ svataḥ bhramanti
43. This form, being of such a nature, truly does not attain difference over time. The fundamental reality (prakṛtam) is firmly established in certainty, yet these states of being (bhava) wander spontaneously.
वस्तु दृष्टमदृष्टं च स्वप्ने समनुभूयते ।
जीवस्वप्ने जगद्रूपं विद्धि वेद्यविदां वर ॥ ४४ ॥
vastu dṛṣṭamadṛṣṭaṃ ca svapne samanubhūyate ,
jīvasvapne jagadrūpaṃ viddhi vedyavidāṃ vara 44
44. vastu dṛṣṭam adṛṣṭam ca svapne samanubhūyate
jīvasvapne jagat rūpam viddhi vedyavidām vara
44. dṛṣṭam adṛṣṭam ca vastu svapne samanubhūyate
vedyavidām vara jīvasvapne jagat rūpam viddhi
44. Just as a thing, whether seen or unseen, is experienced in a dream, know, O best among those who understand what is to be known, that the form of the world (jagat) is likewise in the dream of the individual soul (jīva).
अजाग्रत्दृष्टिदृष्टो यः स्वाभिधानादिनेरितः ।
न स्वप्नो विद्यते तस्मादच्छात्मा चितिमात्रकम् ॥ ४५ ॥
ajāgratdṛṣṭidṛṣṭo yaḥ svābhidhānādineritaḥ ,
na svapno vidyate tasmādacchātmā citimātrakam 45
45. ajāgratdṛṣṭidṛṣṭaḥ yaḥ svābhidhānādinā īritaḥ na
svapnaḥ vidyate tasmāt accha ātmā citimātrakam
45. yaḥ ajāgratdṛṣṭidṛṣṭaḥ svābhidhānādinā īritaḥ na
svapnaḥ vidyate tasmāt accha ātmā citimātrakam
45. That which is perceived by a non-waking vision and described by various names, etc., is not truly a dream. Therefore, the pure Self (ātman) is merely consciousness (citimātrakam).
अद्यापूर्वाभिधं स्वप्ने यथा पश्यति नान्यथा ।
अग्रदृष्टं तथैवार्थं चेतनं चित्प्रपश्यति ॥ ४६ ॥
adyāpūrvābhidhaṃ svapne yathā paśyati nānyathā ,
agradṛṣṭaṃ tathaivārthaṃ cetanaṃ citprapaśyati 46
46. adya apūrvābhidham svapne yathā paśyati na anyathā
| agradṛṣṭam tathā eva artham cetanam cit prapaśyati
46. adya svapne apūrvābhidham yathā na anyathā paśyati,
tathā eva cit cetanam agradṛṣṭam artham prapaśyati
46. Just as one perceives a novel (apūrvābhidha) object in a dream today, and it appears precisely as it is, similarly, consciousness (cit) clearly perceives a conscious entity (cetana) and an object (artha) that has been seen before.
प्राक्तनी वासनाद्यापि पौरुषेणावजीयते ।
ह्यःकुकर्माद्य यत्नेन प्रयाति हि सुकर्मताम् ॥ ४७ ॥
prāktanī vāsanādyāpi pauruṣeṇāvajīyate ,
hyaḥkukarmādya yatnena prayāti hi sukarmatām 47
47. prāktanī vāsanā adya api pauruṣeṇa avajīyate |
hyaḥ kukarma adya yatnena prayāti hi sukarmatām
47. adya api prāktanī vāsanā pauruṣeṇa avajīyate.
hi hyaḥ kukarma adya yatnena sukarmatām prayāti.
47. Even today, past latent impressions (vāsanā) are overcome by human effort (pauruṣa). Indeed, yesterday's bad actions (kukarma) can attain the state of good actions (sukarmatā) through effort today.
मोक्षादृते न शाम्यन्ति जीवतां चक्षुरादयः ।
उन्मज्जन्ति निमज्जन्ति केवलं देशकालतः ॥ ४८ ॥
mokṣādṛte na śāmyanti jīvatāṃ cakṣurādayaḥ ,
unmajjanti nimajjanti kevalaṃ deśakālataḥ 48
48. mokṣāt ṛte na śāmyanti jīvatām cakṣuḥ ādayaḥ
| unmajjanti nimajjanti kevalam deśa kālataḥ
48. mokṣāt ṛte,
jīvatām cakṣuḥ ādayaḥ na śāmyanti.
kevalam deśa-kālataḥ (te) unmajjanti nimajjanti.
48. Without final liberation (mokṣa), the senses, such as the eyes, of living beings do not find peace. They merely emerge and disappear according to specific places and times.
चितः स्वकलनात्तस्य देहोग्र इव तिष्ठति ।
पञ्चात्माभावितोऽसत्यो महायक्षः शिशोरिव ॥ ४९ ॥
citaḥ svakalanāttasya dehogra iva tiṣṭhati ,
pañcātmābhāvito'satyo mahāyakṣaḥ śiśoriva 49
49. citaḥ svakalanāt tasya dehaḥ ugraḥ iva tiṣṭhati
| pañcātmā bhāvitaḥ asatyaḥ mahāyakṣaḥ śiśoḥ iva
49. citaḥ svakalanāt tasya dehaḥ ugraḥ iva tiṣṭhati.
(saḥ dehaḥ) pañcātmā bhāvitaḥ asatyaḥ (asti),
śiśoḥ mahāyakṣaḥ iva.
49. From the ideation of consciousness (cit) itself, its body appears formidable. This body, though imagined as composed of five elements (pañcātmā), is unreal, much like a great yaksha (yakṣa) appears to a child.
मनोबुद्धिरहंकारस्तथा तन्मात्रपञ्चकम् ।
इति पुर्यष्टकं प्रोक्तं देहोऽसावातिवाहिकः ॥ ५० ॥
manobuddhirahaṃkārastathā tanmātrapañcakam ,
iti puryaṣṭakaṃ proktaṃ deho'sāvātivāhikaḥ 50
50. manaḥ buddhiḥ ahaṅkāraḥ tathā tanmātra-pañcakam
iti puryaṣṭakam proktam dehaḥ asau ātivāhikaḥ
50. manaḥ buddhiḥ ahaṅkāraḥ tathā tanmātra-pañcakam
iti puryaṣṭakam proktam asau dehaḥ ātivāhikaḥ
50. The mind, intellect, ego (ahaṅkāra), and the group of five subtle elements (tanmātra) are thus declared to be the eightfold subtle body (puryaṣṭaka). This is the subtle transmigratory body.
अमूर्त एव चित्तात्मा खत्वमस्यातिपीनता ।
वाततास्य महागुल्मो देहतास्य सुमेरुता ॥ ५१ ॥
amūrta eva cittātmā khatvamasyātipīnatā ,
vātatāsya mahāgulmo dehatāsya sumerutā 51
51. amūrtaḥ eva cittātmā kha-tvam asya atipīnatā
vātatā asya mahā-gulmaḥ dehatā asya sumerutā
51. cittātmā amūrtaḥ eva.
asya kha-tvam atipīnatā.
asya vātatā mahā-gulmaḥ.
asya dehatā sumerutā.
51. The consciousness-self (cittātman) is indeed formless. Its spatial nature (kha-tvam) is its excessive density/grossness. Its airy nature is its great mass, and its bodily nature is its mountain-like vastness (sumerutā).
विरजस्त्वक्रमेणैव निरवस्थस्तु मुक्तिभाक् ।
सुषुप्ततैकावस्थास्य जडाः क्रोडीकृता यया ॥ ५२ ॥
virajastvakrameṇaiva niravasthastu muktibhāk ,
suṣuptataikāvasthāsya jaḍāḥ kroḍīkṛtā yayā 52
52. virajastvam akrameṇa eva niravasthaḥ tu muktibhāk
suṣuptatā eka-avasthā asya jaḍāḥ kroḍīkṛtā yayā
52. virajastvam akrameṇa eva niravasthaḥ tu muktibhāk.
asya eka-avasthā suṣuptatā.
yayā jaḍāḥ kroḍīkṛtā.
52. However, by being free from impurities (virajastva) without sequential effort (akrameṇa), one becomes unconditioned (niravasthaḥ) and attains liberation (mokṣa). His one state is deep sleep (suṣuptatā), by which inert beings are embraced.
स्वप्ननाम्नी तथावस्था देहप्रत्ययशालिनी ।
आमोक्षं भ्रमतीहायमिति स्थावरजंगमैः ॥ ५३ ॥
svapnanāmnī tathāvasthā dehapratyayaśālinī ,
āmokṣaṃ bhramatīhāyamiti sthāvarajaṃgamaiḥ 53
53. svapna-nāmnī tathā avasthā deha-pratyaya-śālinī
āmokṣam bhramati iha ayam iti sthāvara-jaṅgamaiḥ
53. tathā svapna-nāmnī deha-pratyaya-śālinī avasthā [asti].
ayam iha āmokṣam sthāvara-jaṅgamaiḥ iti bhramati.
53. And similarly, there is a state called 'dream' (svapnanāmnī) which is characterized by the perception of a body. This (self) wanders here in this world until final liberation (mokṣa), assuming the forms of stationary and moving beings.
कदाचिद्धि सुषुप्तस्थः कदाचित्स्वप्नवत्स्थितः ।
आतिवाहिकदेहोऽयं सर्वस्यैवावतिष्ठते ॥ ५४ ॥
kadāciddhi suṣuptasthaḥ kadācitsvapnavatsthitaḥ ,
ātivāhikadeho'yaṃ sarvasyaivāvatiṣṭhate 54
54. kadācit hi suṣuptasthaḥ kadācit svapnavat sthitaḥ
ayam ātivāhikadehaḥ sarvasya eva avatiṣṭhate
54. ayam ātivāhikadehaḥ sarvasya eva avatiṣṭhate hi
kadācit suṣuptasthaḥ kadācit svapnavat sthitaḥ
54. This subtle, transitional body (ātivāhikadeha) always exists for everyone; sometimes it is in the state of deep sleep, and sometimes it is like a dream.
यदा सुषुप्तभावस्थो भाविदुःस्वप्नवेधितः ।
तदा कालानलसमस्तिष्ठत्यनुदिताकृतिः ॥ ५५ ॥
yadā suṣuptabhāvastho bhāviduḥsvapnavedhitaḥ ,
tadā kālānalasamastiṣṭhatyanuditākṛtiḥ 55
55. yadā suṣuptabhāvasthaḥ bhāviduḥsvapnavedhitaḥ
tadā kālānalasamaḥ tiṣṭhati anuditākṛtiḥ
55. yadā suṣuptabhāvasthaḥ bhāviduḥsvapnavedhitaḥ
tadā anuditākṛtiḥ kālānalasamaḥ tiṣṭhati
55. When one is in the state of deep sleep (suṣupta) and is afflicted by bad dreams that are yet to manifest, then this subtle body remains like the fire of universal destruction (kālānala), its form unmanifested.
स्थावराद्यास्ववस्थासु कल्पवृक्षदशासु च ।
भवत्येव सुषुप्तस्थो घनमोहशिलाघनः ॥ ५६ ॥
sthāvarādyāsvavasthāsu kalpavṛkṣadaśāsu ca ,
bhavatyeva suṣuptastho ghanamohaśilāghanaḥ 56
56. sthāvarādyāsu avasthāsu kalpavṛkṣadaśāsu ca
bhavati eva suṣuptasthaḥ ghanamohaśilāghanaḥ
56. sthāvarādyāsu avasthāsu ca kalpavṛkṣadaśāsu
eva suṣuptasthaḥ ghanamohaśilāghanaḥ bhavati
56. And even in states like those of immobile beings (plants, etc.) and in conditions resembling a wish-fulfilling tree, one remains in deep sleep (suṣupta), a dense block of the stone of thick delusion.
सुषुप्ततास्य जडता स्वप्नोत्थेयं हि संसृतिः ।
यः प्रबोधोऽस्य सा मुक्तिस्तज्जाग्रद्या तु तुर्यता ॥ ५७ ॥
suṣuptatāsya jaḍatā svapnottheyaṃ hi saṃsṛtiḥ ,
yaḥ prabodho'sya sā muktistajjāgradyā tu turyatā 57
57. suṣuptatā asya jaḍatā svapnotthā iyam hi saṃsṛtiḥ
yaḥ prabodhaḥ asya sā muktiḥ tat jāgrat yā tu turyatā
57. asya suṣuptatā jaḍatā.
iyam svapnotthā hi saṃsṛtiḥ.
asya yaḥ prabodhaḥ sā muktiḥ.
tat jāgrat yā tu turyatā.
57. Its (the subtle body's or consciousness's) state of deep sleep (suṣupta) is sheer inertia. This (state) that arises from dreams is truly the cycle of transmigration (saṃsāra). The awakening (prabodha) of this (consciousness) is liberation (mokṣa). And that waking state which is realized, however, is the fourth state (turyatā).
जीवप्रबोधान्मुक्तिर्हि प्रबोधात्परमात्मताम् ।
सोऽभ्येति क्षालितमलं ताम्रं कनकतामिव ॥ ५८ ॥
jīvaprabodhānmuktirhi prabodhātparamātmatām ,
so'bhyeti kṣālitamalaṃ tāmraṃ kanakatāmiva 58
58. jīvaprabodhāt muktiḥ hi prabodhāt paramātmatām
saḥ abhyeti kṣālitamalam tāmram kanakatām iva
58. hi jīvaprabodhāt muktiḥ,
(ca) prabodhāt paramātmatām saḥ abhyeti,
kṣālitamalam tāmram kanakatām iva (abhyeti)
58. Certainly, from the awakening of the individual soul (jīva) comes liberation (mokṣa), and through this awakening, one attains the state of the Supreme Self (paramātman). This is comparable to copper, whose impurities have been cleansed, thereby achieving the nature of gold.
जीवप्रबोधान्मुक्तिर्या सा चेह द्विविधोच्यते ।
एका जीवन्मुक्ततेति द्वितीया देहमुक्तता ॥ ५९ ॥
jīvaprabodhānmuktiryā sā ceha dvividhocyate ,
ekā jīvanmuktateti dvitīyā dehamuktatā 59
59. jīvaprabodhāt muktiḥ yā sā ca iha dvividhā
ucyate ekā jīvanmuktatā iti dvitīyā dehamuktatā
59. yā muktiḥ jīvaprabodhāt,
sā ca iha dvividhā ucyate.
ekā jīvanmuktatā iti (ucyate),
dvitīyā dehamuktatā (ucyate)
59. The liberation (mokṣa) that arises from the awakening of the individual soul (jīva) is here declared to be of two types: one is liberation while living (jīvanmukti), and the second is liberation upon the demise of the body (dehamuktatā).
जीवन्मुक्तिर्हि तुर्यत्वं तुर्यातीतं पदं ततः ।
बोधो जीवः प्रबोधोऽयं स च बुद्धिप्रयत्नतः ॥ ६० ॥
jīvanmuktirhi turyatvaṃ turyātītaṃ padaṃ tataḥ ,
bodho jīvaḥ prabodho'yaṃ sa ca buddhiprayatnataḥ 60
60. jīvanmuktiḥ hi turyatvam turyātītam padam tataḥ
bodhaḥ jīvaḥ prabodhaḥ ayam saḥ ca buddhiprayatnataḥ
60. hi jīvanmuktiḥ turyatvam.
tataḥ turyātītam padam (prāpyate).
jīvaḥ bodhaḥ (asti).
ayam prabodhaḥ ca saḥ buddhiprayatnataḥ (labhyate)
60. Liberation while living (jīvanmukti) is indeed the state of *turya* (the fourth state of consciousness). From that (state), one reaches the state beyond *turya*. (Here,) the individual soul (jīva) is (revealed as) pure consciousness (bodha). This awakening (prabodha) is achieved through the diligent effort of the intellect.
ज्ञातप्रमाणो जीवोन्तर्यो जानातीह तन्मयः ।
पश्यतीमं भयं चैव सुदीर्घस्वप्नविभ्रमम् ॥ ६१ ॥
jñātapramāṇo jīvontaryo jānātīha tanmayaḥ ,
paśyatīmaṃ bhayaṃ caiva sudīrghasvapnavibhramam 61
61. jñātaprāmāṇaḥ jīvaḥ antaḥ yaḥ jānāti iha tanmayaḥ
paśyati imam bhayam ca eva sudīrghasvapnavibhramam
61. jñātaprāmāṇaḥ antaḥ jīvaḥ yaḥ iha jānāti,
tanmayaḥ (san),
imam bhayam ca eva sudīrghasvapnavibhramam paśyati
61. The individual soul (jīva) within, whose ultimate truth has been realized, and who thus fully comprehends this reality, becomes absorbed in that (truth). Such a soul perceives this (worldly) fear and the entire experience as merely a very long, dream-like delusion.
मिथ्योदितः स्वहृदये स्वस्थ एव शिलीकृते ।
जीवानामन्तरे त्वन्यन्न किंचिच्चित्कलां विना ॥ ६२ ॥
mithyoditaḥ svahṛdaye svastha eva śilīkṛte ,
jīvānāmantare tvanyanna kiṃciccitkalāṃ vinā 62
62. mithyā uditaḥ svahṛdaye svasthaḥ eva śilīkṛte
jīvānām antare tu anyat na kiṃcit citkalām vinā
62. svahṛdaye svasthaḥ eva śilīkṛte mithyā uditaḥ
tu jīvānām antare citkalām vinā anyat na kiṃcit
62. Even when one's own heart is tranquil and made firm (inert), that which is falsely experienced there is, for all living beings, nothing other than a mere spark of consciousness (cit-kalā).
तामेवान्यतया पश्यन्मुधैव परिशोचति ।
जीवाणोरन्तरे त्वन्यन्न किंचित्परमादृते ॥ ६३ ॥
tāmevānyatayā paśyanmudhaiva pariśocati ,
jīvāṇorantare tvanyanna kiṃcitparamādṛte 63
63. tām eva anyatayā paśyan mudhā eva pariśocati
jīvāṇoḥ antare tu anyat na kiṃcit paramāt ṛte
63. paśyan tām eva anyatayā mudhā eva pariśocati
tu jīvāṇoḥ antare paramāt ṛte anyat na kiṃcit
63. Seeing that very (spark of consciousness) as something separate, one grieves in vain. Indeed, within the subtle living being, there is nothing else apart from the Supreme (brahman).
यत्र तत्र जगद्दृष्टमहो मायाविजृम्भितम् ।
स्थाल्यन्तः कथदम्बूनां यथा नाना भ्रमोदयः ॥ ६४ ॥
yatra tatra jagaddṛṣṭamaho māyāvijṛmbhitam ,
sthālyantaḥ kathadambūnāṃ yathā nānā bhramodayaḥ 64
64. yatra tatra jagat dṛṣṭam aho māyāvijṛmbhitam
sthālī antaḥ kathadambūnām yathā nānā bhramodayaḥ
64. yatra tatra dṛṣṭam jagat aho māyāvijṛmbhitam
yathā sthālī antaḥ kathadambūnām nānā bhramodayaḥ
64. Wherever the world is perceived, it is truly a grand display of illusion (māyā). Just as within a pot of gurgling water, various deceptive appearances arise.
जीवाणूनां तथैवान्तर्मिथ्यासंसरणोदयः ।
बन्धोस्य वासनाबन्धो मोक्षः स्याद्वासनालयः ॥ ६५ ॥
jīvāṇūnāṃ tathaivāntarmithyāsaṃsaraṇodayaḥ ,
bandhosya vāsanābandho mokṣaḥ syādvāsanālayaḥ 65
65. jīvāṇūnām tathā eva antar mithyāsaṃsaraṇodayaḥ
bandhaḥ asya vāsanābandhaḥ mokṣaḥ syāt vāsanālayaḥ
65. jīvāṇūnām tathā eva antar mithyāsaṃsaraṇodayaḥ
asya bandhaḥ vāsanābandhaḥ mokṣaḥ vāsanālayaḥ syāt
65. Similarly, within subtle individual souls, there arises the illusion of transmigration (saṃsāra). The bondage of such a soul is the bondage of latent impressions (vāsanā), and its liberation (mokṣa) is the dissolution of these latent impressions (vāsanā).
वासनान्तोऽस्य सौषुप्ती स्वप्ने विस्फुरति स्थितिः ।
घनवासनमोहोऽयं जीवः स्थावरतादिभाक् ॥ ६६ ॥
vāsanānto'sya sauṣuptī svapne visphurati sthitiḥ ,
ghanavāsanamoho'yaṃ jīvaḥ sthāvaratādibhāk 66
66. vāsanā-antaḥ asya sauṣuptī svapne visphurati sthitiḥ
ghana-vāsanā-mohaḥ ayam jīvaḥ sthāvaratā-ādi-bhāk
66. asya vāsanā-antaḥ sauṣuptī sthitiḥ svapne visphurati
ayam jīvaḥ ghana-vāsanā-mohaḥ sthāvaratā-ādi-bhāk (asti)
66. For this individual soul (jīva), whose latent impressions (vāsanāḥ) have ceased, the state of deep sleep manifests in a dream. This individual soul (jīva), deluded by dense latent impressions (vāsanāḥ), becomes subject to states like immobility (e.g., that of plants).
मध्यस्थवासनस्तिर्यक्पुरुषस्तनुवासनः ।
यदान्तर्जीवितेनान्तो बहिर्जाता घटादयः ॥ ६७ ॥
madhyasthavāsanastiryakpuruṣastanuvāsanaḥ ,
yadāntarjīvitenānto bahirjātā ghaṭādayaḥ 67
67. madhyastha-vāsanāḥ tiryak puruṣaḥ tanu-vāsanāḥ
yadā antaḥ jīvitena antaḥ bahiḥ jātāḥ ghaṭa-ādayaḥ
67. tiryak madhyastha-vāsanāḥ puruṣaḥ tanu-vāsanāḥ yadā
antarjīvitena antaḥ bahiḥ ghaṭādayaḥ jātāḥ (bhavanti)
67. Animals are characterized by intermediate latent impressions (vāsanāḥ), while humans possess subtle latent impressions (vāsanāḥ). When, through the inner animating principle, objects like pots and so on are produced, manifesting both internally and externally.
जीवैक्यादुभयोः सत्ता ग्राह्यग्राहकयोस्तदा ।
आत्मानात्मसमालीढो बहिरन्तर्यदा चिता ॥ ६८ ॥
jīvaikyādubhayoḥ sattā grāhyagrāhakayostadā ,
ātmānātmasamālīḍho bahirantaryadā citā 68
68. jīva-aikyāt ubhayoḥ sattā grāhya-grāhakayoḥ tadā
ātman-anātman-samālīḍhaḥ bahiḥ antaḥ yadā citā
68. tadā jīva-aikyāt grāhya-grāhakayoḥ ubhayoḥ sattā (asti) yadā
citā bahiḥ antaḥ ātman-anātman-samālīḍhaḥ (jīvaḥ) (asti)
68. Then, due to the oneness of the individual soul (jīva), there is existence for both the grasped (object) and the grasper (subject). This occurs when, by consciousness, [the individual soul (jīva)] is thoroughly pervaded by both the self (ātman) and non-self (anātman), internally and externally.
तदा ग्राह्यग्रहणधीर्मृगतृष्णेव सोदया ।
नेह संत्यज्यते किंचिन्नेह किंचिन्न गृह्यते ॥ ६९ ॥
tadā grāhyagrahaṇadhīrmṛgatṛṣṇeva sodayā ,
neha saṃtyajyate kiṃcinneha kiṃcinna gṛhyate 69
69. tadā grāhya-grahaṇa-dhīḥ mṛgatṛṣṇā iva sa-udayā na
iha saṃtyajyate kiṃcit na iha kiṃcit na gṛhyate
69. tadā grāhya-grahaṇa-dhīḥ mṛgatṛṣṇā iva sa-udayā (bhavati) iha kiṃcit na saṃtyajyate,
iha kiṃcit na gṛhyate ca
69. Then, the perception of objects and their apprehension manifests like a mirage. In this state, nothing is truly abandoned, nor is anything truly grasped.
बाह्यान्तरकलाकारश्चिदात्मैकः प्रकाशते ।
त्रिजगच्चिच्चमत्कारस्त्वलं भेदविकल्पनैः ।
शोभिताः स्मश्चिति चिरात्सबाह्यान्तर्न विद्यते ॥ ७० ॥
bāhyāntarakalākāraścidātmaikaḥ prakāśate ,
trijagacciccamatkārastvalaṃ bhedavikalpanaiḥ ,
śobhitāḥ smaściti cirātsabāhyāntarna vidyate 70
70. bāhyāntarakalākāraḥ cit-ātmā ekaḥ
prakāśate trijagat cit camatkāraḥ tu
alam bheda-vikalpanaiḥ śobhitāḥ smaḥ
citi cirāt sa-bāhyāntaḥ na vidyate
70. ekaḥ cit-ātmā bāhyāntarakalākāraḥ
prakāśate trijagat tu cit camatkāraḥ
bheda-vikalpanaiḥ alam cirāt citi
śobhitāḥ smaḥ sa-bāhyāntaḥ na vidyate
70. The one Self (ātman) which is consciousness (cit), the creator of both external and internal forms, shines forth. The three worlds are a wondrous manifestation of consciousness (cit); therefore, enough with imagining distinctions and differences. For a long time, we have been established in consciousness (cit); [in this state] neither an external nor an internal reality exists.
अब्धिर्यथा जलमपास्तसमस्तभेदः खादच्छमेव सकलं द्रवमेकशुद्धम् ।
सर्वं तथेदमपहस्तितभेदजातमाद्यं परं पदमनामयमेव बुद्धम् ॥ ७१ ॥
abdhiryathā jalamapāstasamastabhedaḥ khādacchameva sakalaṃ dravamekaśuddham ,
sarvaṃ tathedamapahastitabhedajātamādyaṃ paraṃ padamanāmayameva buddham 71
71. abdhiḥ yathā jalam apāsta-samasta-bhedaḥ
khādaccham eva sakalam dravam eka-śuddham
sarvam tathā idam apahastita-bheda-jātam
ādyam param padam anāmayam eva buddham
71. yathā abdhiḥ jalam apāsta-samasta-bhedaḥ
khādaccham eva sakalam dravam eka-śuddham
tathā idam sarvam apahastita-bheda-jātam
ādyaṃ paraṃ anāmayam padam eva buddham
71. Just as the ocean is water, from which all distinctions have been cast away, [and is] entirely clear like space itself, liquid, and solely pure; similarly, all this [reality] is understood to be the primeval, supreme state, free from impairment, from which the multitude of differences has been removed.

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

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

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) (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 (current chapter) 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