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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-94

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श्रीवसिष्ठ उवाच ।
एवं वदति वै कुम्भे चित्तत्यागं मुहुर्मुहुः ।
अन्तर्विचारयन्सौम्यो राजा वचनमब्रवीत् ॥ १ ॥
śrīvasiṣṭha uvāca ,
evaṃ vadati vai kumbhe cittatyāgaṃ muhurmuhuḥ ,
antarvicārayansaumyo rājā vacanamabravīt 1
1. śrīvasiṣṭhaḥ uvāca evaṃ vadati vai kumbhe cittatyāgaṃ
muhurmuhuḥ antaḥ vicārayan saumyaḥ rājā vacanaṃ abravīt
1. śrīvasiṣṭhaḥ uvāca kumbhe evaṃ cittatyāgaṃ muhurmuhuḥ
vadati vai saumyaḥ rājā antaḥ vicārayan vacanaṃ abravīt
1. Śrī Vasiṣṭha said: While Kumbha was speaking thus, repeatedly, about the renunciation of the mind (cittatyāga), the gentle king, pondering inwardly, uttered these words.
शिखिध्वज उवाच ।
हृदयाकाशविहगो हृदयद्रुममर्कटः ।
भूयोभूयो निरस्तं हि समभ्येत्येव मे मनः ॥ २ ॥
śikhidhvaja uvāca ,
hṛdayākāśavihago hṛdayadrumamarkaṭaḥ ,
bhūyobhūyo nirastaṃ hi samabhyetyeva me manaḥ 2
2. śikhidhvajaḥ uvāca hṛdayākāśavihagaḥ hṛdayadrumamarkaṭaḥ
bhūyaḥ bhūyaḥ nirastam hi samabhyeti eva me manaḥ
2. śikhidhvajaḥ uvāca me manaḥ hṛdayākāśavihagaḥ
hṛdayadrumamarkaṭaḥ nirastam hi bhūyaḥ bhūyaḥ eva samabhyeti
2. Śikhidhvaja said: My mind (manas), which is like a bird in the sky of the heart and a monkey on the tree of the heart, indeed returns again and again, even after being repeatedly cast away.
जानामि चैतदादातुं मत्स्यं जाल इवाकुलम् ।
त्यागमस्य न जानामि चित्तं द्रव्य इवोत्तम ॥ ३ ॥
jānāmi caitadādātuṃ matsyaṃ jāla ivākulam ,
tyāgamasya na jānāmi cittaṃ dravya ivottama 3
3. jānāmi ca etat ādātum matsyām jāle iva ākulam
tyāgam asya na jānāmi cittam dravyam iva uttama
3. ca etat matsyām jāle iva ākulam ādātum jānāmi
asya cittam dravyam iva tyāgam na jānāmi uttama
3. And I know how to seize this (mind), which is restless like a fish caught in a net. However, O best one, I do not know how to abandon this mind (citta), just as one does not know how to give up wealth (dravya).
चित्तस्यादौ स्वरूपं मे यथावद्भगवन्वद ।
ततश्चित्तपरित्यागं यथावद्वद मे प्रभो ॥ ४ ॥
cittasyādau svarūpaṃ me yathāvadbhagavanvada ,
tataścittaparityāgaṃ yathāvadvada me prabho 4
4. cittasya ādau svarūpam me yathāvat bhagavan vada
tataḥ cittaparityāgam yathāvat vada me prabho
4. bhagavan ādau me cittasya svarūpam yathāvat vada
tataḥ prabho me cittaparityāgam yathāvat vada
4. O venerable one, first explain to me properly the true nature (svarūpa) of the mind (citta). Then, O Lord, instruct me properly on how to abandon the mind (citta).
कुम्भ उवाच ।
वासनैव महाराज स्वरूपं विद्धि चेतसः ।
चित्तशब्दस्तु पर्यायो वासनाया उदाहृतः ॥ ५ ॥
kumbha uvāca ,
vāsanaiva mahārāja svarūpaṃ viddhi cetasaḥ ,
cittaśabdastu paryāyo vāsanāyā udāhṛtaḥ 5
5. kumbhaḥ uvāca vāsanā eva mahārāja svarūpam viddhi
cetasaḥ cittaśabdaḥ tu paryāyaḥ vāsanāyāḥ udāhṛtaḥ
5. kumbhaḥ uvāca mahārāja cetasaḥ svarūpam vāsanā eva
viddhi tu cittaśabdaḥ vāsanāyāḥ paryāyaḥ udāhṛtaḥ
5. Kumbha said: O great king, know that "vāsanā" alone is the true nature (svarūpa) of consciousness (cetas). Indeed, the term "citta" is declared to be a synonym for "vāsanā".
त्यागस्तस्यातिसुकरः सुसाध्यः स्पन्दनादपि ।
राज्यादप्यधिकानन्दः कुसुमादपि सुन्दरः ॥ ६ ॥
tyāgastasyātisukaraḥ susādhyaḥ spandanādapi ,
rājyādapyadhikānandaḥ kusumādapi sundaraḥ 6
6. tyāgaḥ tasya atisukaraḥ susādhyaḥ spandanāt api
rājyāt api adhikānandaḥ kusumāt api sundaraḥ
6. tasya tyāgaḥ atisukaraḥ susādhyaḥ spandanāt api
rājyāt api adhikānandaḥ kusumāt api sundaraḥ
6. This renunciation is very easy to perform and readily achieved, even more so than a simple movement. It brings a joy greater than that of a kingdom, and is more beautiful than a flower.
मूर्खस्य तु मनस्त्यागो नूनं दुःसाध्यतां गतः ।
पामरस्येव साम्राज्यं तृणस्येव सुमेरुता ॥ ७ ॥
mūrkhasya tu manastyāgo nūnaṃ duḥsādhyatāṃ gataḥ ,
pāmarasyeva sāmrājyaṃ tṛṇasyeva sumerutā 7
7. mūrkhasya tu manastyāgaḥ nūnam duḥsādhyatām gataḥ
pāmarasya iva sāmrājyam tṛṇasya iva sumerutā
7. tu mūrkhasya manastyāgaḥ nūnam duḥsādhyatām gataḥ
pāmarasya sāmrājyam iva tṛṇasya sumerutā iva
7. But for a fool, the renunciation of the mind (manastyāga) is certainly difficult to achieve, much like an empire for a pauper, or the state of being Mount Sumeru for a blade of grass.
शिखिध्वज उवाच ।
स्वरूपं वेद्मि चित्तस्य वासनामयमाकुलम् ।
त्यागः स मन्ये दुःसाध्यो वज्रनिर्गिलनादपि ॥ ८ ॥
śikhidhvaja uvāca ,
svarūpaṃ vedmi cittasya vāsanāmayamākulam ,
tyāgaḥ sa manye duḥsādhyo vajranirgilanādapi 8
8. śikhidhvajaḥ uvāca svarūpam vedmi cittasya vāsanāmayam
ākulam tyāgaḥ saḥ manye duḥsādhyaḥ vajranirgilanāt api
8. śikhidhvajaḥ uvāca cittasya vāsanāmayam ākulam svarūpam
vedmi saḥ tyāgaḥ vajranirgilanāt api duḥsādhyaḥ manye
8. Śikhidhvaja said: "I understand the essential nature (svarūpa) of the mind (citta) to be agitated and filled with latent impressions (vāsanā). That renunciation, I believe, is more difficult to achieve even than swallowing a thunderbolt."
संसृत्यामोदपुष्पस्य दुःखदाहानलस्य च ।
जगदब्जमृणालस्य मोहमारुतखस्य च ॥ ९ ॥
saṃsṛtyāmodapuṣpasya duḥkhadāhānalasya ca ,
jagadabjamṛṇālasya mohamārutakhasya ca 9
9. saṃsṛtyāmodapuṣpasya duḥkhadāhānalasya ca
jagadabjamṛṇālasya mohamārutakhasya ca
9. saṃsṛtyāmodapuṣpasya duḥkhadāhānalasya ca
jagadabjamṛṇālasya mohamārutakhasya ca
9. It is [of the nature of] the delightful flower of cyclic existence (saṃsāra), and the consuming fire that burns suffering, and the lotus-stalk that anchors the world-lotus, and the vast expanse for the wind of delusion (moha).
शरीरयन्त्रवाहस्य दृत्पद्मभ्रमरस्य च ।
अयत्नाच्चेतसस्त्यागो यथा भवति तद्वद ॥ १० ॥
śarīrayantravāhasya dṛtpadmabhramarasya ca ,
ayatnāccetasastyāgo yathā bhavati tadvada 10
10. śarīrayantravāhasya dṛtpadmabhramarasya ca
ayatnāt cetasaḥ tyāgaḥ yathā bhavati tat vada
10. tat vada yathā śarīrayantravāhasya ca
dṛtpadmabhramarasya cetasaḥ ayatnāt tyāgaḥ bhavati
10. Please explain how the mind (cetas), which acts as the driver of the body-machine and a bee on the lotus of the heart, can be abandoned effortlessly.
कुम्भ उवाच ।
सर्वनाशोऽस्य यः साधो चेतसः संसृतिक्षयः ।
स एव चित्तसंत्याग इत्युक्तं दीर्घदर्शिभिः ॥ ११ ॥
kumbha uvāca ,
sarvanāśo'sya yaḥ sādho cetasaḥ saṃsṛtikṣayaḥ ,
sa eva cittasaṃtyāga ityuktaṃ dīrghadarśibhiḥ 11
11. kumbhaḥ uvāca sarvanāśaḥ asya yaḥ sādho cetasaḥ saṃsṛtikṣayaḥ
saḥ eva cittasaṃtyāgaḥ iti uktaṃ dīrghadarśibhiḥ
11. kumbhaḥ uvāca sādho yaḥ asya cetasaḥ sarvanāśaḥ saṃsṛtikṣayaḥ
saḥ eva cittasaṃtyāgaḥ iti dīrghadarśibhiḥ uktaṃ
11. Kumbha said: "O virtuous one, that which is the complete destruction of this mind (cetas) - the cessation of transmigration (saṃsāra) - is indeed declared as the complete relinquishment of the mind (cittasaṃtyāga) by those who possess profound insight."
शिखिध्वज उवाच ।
चित्तत्यागादहं मन्ये चित्तनाशः सुसिद्धये ।
अभावः शतशो व्याधेः कथमस्यानुभूयते ॥ १२ ॥
śikhidhvaja uvāca ,
cittatyāgādahaṃ manye cittanāśaḥ susiddhaye ,
abhāvaḥ śataśo vyādheḥ kathamasyānubhūyate 12
12. śikhidhvajaḥ uvāca cittatyāgāt ahaṃ manye cittanāśaḥ
susiddhaye abhāvaḥ śataśaḥ vyādheḥ katham asya anubhūyate
12. śikhidhvajaḥ uvāca ahaṃ manye cittatyāgāt cittanāśaḥ
susiddhaye katham asya śataśaḥ vyādheḥ abhāvaḥ anubhūyate
12. Śikhidhvaja said: "I believe that the destruction of the mind (citta) leads to supreme accomplishment (susiddhi) by means of relinquishing the mind. But how is the cessation of countless sufferings (vyādhi) experienced if the mind is destroyed?"
कुम्भ उवाच ।
अहंबीजश्चित्तद्रुमः सशाखाफलपल्लवः ।
उन्मूलय समूलं तमाकाशहृदयो भव ॥ १३ ॥
kumbha uvāca ,
ahaṃbījaścittadrumaḥ saśākhāphalapallavaḥ ,
unmūlaya samūlaṃ tamākāśahṛdayo bhava 13
13. kumbhaḥ uvāca ahaṃbījaḥ cittadrumaḥ saśākhāphalapallavaḥ
unmūlaya samūlaṃ taṃ ākāśahṛdayaḥ bhava
13. kumbhaḥ uvāca ahaṃbījaḥ saśākhāphalapallavaḥ taṃ
cittadrumaḥ samūlaṃ unmūlaya ākāśahṛdayaḥ bhava
13. Kumbha said: "The tree of mind (citta), with ego (ahaṅkāra) as its seed and complete with branches, fruits, and sprouts, uproot that completely, including its root. Then, become one whose heart (hṛdaya) is expansive like space (ākāśa)."
शिखिध्वज उवाच ।
चेतसः किं मुने मूलं कोऽकुंरः कोऽस्य संभवः ।
काःशास्त्राःकेच वा स्कन्धाः कथमुन्मूल्यते च सः ॥ १४ ॥
śikhidhvaja uvāca ,
cetasaḥ kiṃ mune mūlaṃ ko'kuṃraḥ ko'sya saṃbhavaḥ ,
kāḥśāstrāḥkeca vā skandhāḥ kathamunmūlyate ca saḥ 14
14. śikhidhvaja uvāca cetasaḥ kim
mune mūlam kaḥ aṅkuraḥ kaḥ asya
saṃbhavaḥ kāḥ śākhāḥ ke ca vā
skandhāḥ katham unmūlyate ca saḥ
14. mune cetasaḥ mūlam kim aṅkuraḥ kaḥ asya saṃbhavaḥ kaḥ
kāḥ śākhāḥ ke ca vā skandhāḥ saḥ ca katham unmūlyate
14. Śikhidhvaja said: "O sage, what is the root (mūla) of the mind (cetas)? What is its sprout, and what is its origin? What are its branches and its stems? And how can it be uprooted?"
कुम्भ उवाच ।
अहमर्थोदयो योऽयं स चित्तावेदनात्मकः ।
एतच्चित्तद्रुमस्यास्य विद्धि बीजं महामते ॥ १५ ॥
kumbha uvāca ,
ahamarthodayo yo'yaṃ sa cittāvedanātmakaḥ ,
etaccittadrumasyāsya viddhi bījaṃ mahāmate 15
15. kumbha uvāca aham-artha-udayaḥ yaḥ ayam saḥ citta-āvedana-ātmakaḥ
etat citta-drumasya asya viddhi bījam mahāmate
15. kumbha uvāca mahāmate yaḥ ayam aham-artha-udayaḥ saḥ
citta-āvedana-ātmakaḥ asya etat citta-drumasya bījam viddhi
15. Kumbha said: "This arising of the sense of 'I' (aham-artha) is the very nature of mind (citta) in its perceiving aspect. O great-minded one, know this to be the seed of this mind-tree."
परमात्मपदं क्षेत्रं क्षेत्रं मायामयस्य तत् ।
एतस्मात्प्रथमोद्भिन्नादंकुरोऽनुभवाकृतिः ॥ १६ ॥
paramātmapadaṃ kṣetraṃ kṣetraṃ māyāmayasya tat ,
etasmātprathamodbhinnādaṃkuro'nubhavākṛtiḥ 16
16. paramātma-padam kṣetram kṣetram māyāmayasya tat
etasmāt prathama-udbhinnāt aṅkuraḥ anubhava-ākṛtiḥ
16. paramātma-padam kṣetram tat māyāmayasya kṣetram ca
etasmāt prathama-udbhinnāt anubhava-ākṛtiḥ aṅkuraḥ
16. The state of the supreme (ātman) is the field; that (same) field belongs to that which is composed of illusion (māyā). From this first manifestation, the sprout whose nature is experience emerges.
निश्चयात्मा निराकारो बुद्धिरित्येव सोच्यते ।
अस्य बुद्ध्यभिधानस्य याङ्कुरस्य प्रपीनता ॥ १७ ॥
niścayātmā nirākāro buddhirityeva socyate ,
asya buddhyabhidhānasya yāṅkurasya prapīnatā 17
17. niścaya-ātmā nirākāraḥ buddhiḥ iti eva saḥ ucyate
asya buddhi-abhidhānasya yā aṅkurasya prapīnatā
17. niścaya-ātmā nirākāraḥ saḥ buddhiḥ iti eva ucyate
asya buddhi-abhidhānasya aṅkurasya yā prapīnatā
17. That which is resolute in nature (niścaya) and formless is indeed called intellect (buddhi). This intellect, so named, is the abundant growth (prapīnatā) of the sprout.
संकल्परूपिणी तस्याश्चित्तनाममनोभिधा ।
जीवो मिथ्योपलम्भात्मा शून्यात्मा ह्युपलोपमः ॥ १८ ॥
saṃkalparūpiṇī tasyāścittanāmamanobhidhā ,
jīvo mithyopalambhātmā śūnyātmā hyupalopamaḥ 18
18. saṅkalparūpiṇī tasyāḥ cittanāmamanobhidhā
jīvaḥ mithyopalambhātmā śūnyātmā hi upalopamaḥ
18. tasyāḥ saṅkalparūpiṇī cittanāmamanobhidhā jīvaḥ.
saḥ jīvaḥ mithyopalambhātmā śūnyātmā hi upalopamaḥ.
18. That which is of the nature of resolve (saṅkalpa), and which is designated by the names *citta* and *manas*, is the individual soul (jīva). This soul (jīva) is characterized by false perception and an empty essence; indeed, it is like a stone.
स्तम्भः कायोऽयमेतस्य स्नाय्वस्थिरसरञ्जितः ।
देशान्तरेऽङ्कुरोद्देशे कालस्पन्दोऽस्य वासना ॥ १९ ॥
stambhaḥ kāyo'yametasya snāyvasthirasarañjitaḥ ,
deśāntare'ṅkuroddeśe kālaspando'sya vāsanā 19
19. stambhaḥ kāyaḥ ayam etasya snāyvasthisarasañjitaḥ
deśāntare aṅkuroddeśe kālaspandaḥ asya vāsanā
19. ayam etasya kāyaḥ stambhaḥ snāyvasthisarasañjitaḥ.
asya vāsanā kālaspandaḥ aṅkuroddeśe deśāntare.
19. This body of the individual soul (jīva) is a pillar, held together by sinews, bones, and vital fluids. Its *vāsanā* (latent tendency) is the vibration of time, leading to new sprouts (embodiments) in other realms.
शाखायाश्चित्तवृक्षस्य दीर्घा दूरगतास्तताः ।
इन्द्रियाण्यल्पभोगाश्च भावाभावात्मयोनयः ॥ २० ॥
śākhāyāścittavṛkṣasya dīrghā dūragatāstatāḥ ,
indriyāṇyalpabhogāśca bhāvābhāvātmayonayaḥ 20
20. śākhāyāḥ cittavṛkṣasya dīrghā dūragatāḥ tatāḥ
indriyāṇi alpabhogāḥ ca bhāvābhāvātmayonayaḥ
20. cittavṛkṣasya śākhāyāḥ dīrghā dūragatāḥ tatāḥ
indriyāṇi alpabhogāḥ ca bhāvābhāvātmayonayaḥ
20. The sense organs (indriyas) are the long, far-reaching, and widespread branches of the mind-tree (*citta-vṛkṣa*). They are characterized by limited enjoyments and have their origin in the very nature of existence and non-existence.
विटपौघा महान्तोऽस्य शुभाशुभफलाकुलाः ।
ईदृशस्यास्य चित्तस्य दुर्वृक्षस्य प्रतिक्षणम् ॥ २१ ॥
viṭapaughā mahānto'sya śubhāśubhaphalākulāḥ ,
īdṛśasyāsya cittasya durvṛkṣasya pratikṣaṇam 21
21. viṭapaughāḥ mahāntaḥ asya śubhāśubhaphalākulāḥ
īdṛśasya asya cittasya durvṛkṣasya pratikṣaṇam
21. asya viṭapaughāḥ mahāntaḥ śubhāśubhaphalākulāḥ.
īdṛśasya asya cittasya durvṛkṣasya pratikṣaṇam.
21. Its (the mind's) great multitudes of branches are laden with auspicious and inauspicious fruits. Of such a mind (citta), this wicked tree, at every moment...
शास्त्राविलवनं कुर्वन्मूलकाषे भरं कुरु ।
शिखिध्वज उवाच ।
चित्तद्रुमस्य शाखादेः कुर्वाणोऽहं विकर्तनम् ॥ २२ ॥
śāstrāvilavanaṃ kurvanmūlakāṣe bharaṃ kuru ,
śikhidhvaja uvāca ,
cittadrumasya śākhādeḥ kurvāṇo'haṃ vikartanam 22
22. śāstrāvilavanam kurvan mūlakāṣe bharam kuru śikhidhvajaḥ
uvāca cittadrumasya śākhāādeḥ kurvāṇaḥ aham vikartanam
22. śāstrāvilavanam kurvan mūlakāṣe bharam kuru śikhidhvajaḥ
uvāca aham cittadrumasya śākhāādeḥ vikartanam kurvāṇaḥ
22. While engaging in the study or application of disciplines (śāstra), direct your effort towards the complete uprooting of the fundamental cause. Śikhidhvaja said: 'I am cutting the branches and other parts of the mind-tree.'
कथं करोमि मूलस्य निःशेषकषणं मुने ।
कुम्भ उवाच ।
वासना विविधाः शाखाः फलस्पन्दादिनान्विताः ॥ २३ ॥
kathaṃ karomi mūlasya niḥśeṣakaṣaṇaṃ mune ,
kumbha uvāca ,
vāsanā vividhāḥ śākhāḥ phalaspandādinānvitāḥ 23
23. katham karomi mūlasya niḥśeṣakaṣaṇam mune kumbhaḥ
uvāca vāsanāḥ vividhāḥ śākhāḥ phalaspanḍaādināanvitāḥ
23. mune katham mūlasya niḥśeṣakaṣaṇam karomi kumbhaḥ
uvāca vividhāḥ vāsanāḥ phalaspanḍaādināanvitāḥ śākhāḥ
23. O sage, how do I achieve the complete uprooting of the root? Kumbha said: 'The various latent tendencies (vāsanā) are the branches, accompanied by the activities of fruits and so forth.'
अभाविता भवन्त्यन्तर्लूनाः संविद्वलेन ते ।
असंसक्तमना मौनी शान्तवादविचारणः ॥ २४ ॥
abhāvitā bhavantyantarlūnāḥ saṃvidvalena te ,
asaṃsaktamanā maunī śāntavādavicāraṇaḥ 24
24. abhāvitāḥ bhavanti antaḥ lūnāḥ saṃvidbalena
te asaṃsaktamanāḥ maunī śāntavādavicāraṇaḥ
24. abhāvitāḥ te saṃvidbalena antaḥ lūnāḥ bhavanti
asaṃsaktamanāḥ maunī śāntavādavicāraṇaḥ
24. When uncultivated [by attention to their objects], those [latent tendencies (vāsanā)] are internally severed by the power of consciousness (saṃvid). One whose mind is unattached, who is silent, and whose deliberation is peaceful...
संप्राप्तकारी यः सोऽन्तर्लूनश्चित्तलतो भवेत् ।
चित्तद्रुमलताजालं पौरुषेण विकर्तयन् ॥ २५ ॥
saṃprāptakārī yaḥ so'ntarlūnaścittalato bhavet ,
cittadrumalatājālaṃ pauruṣeṇa vikartayan 25
25. samprāptakārī yaḥ saḥ antaḥ lūnaḥ cittalataḥ
bhavet cittadrumalatājālam pauruṣeṇa vikartayan
25. yaḥ samprāptakārī saḥ cittalataḥ antaḥ lūnaḥ
bhavet pauruṣeṇa cittadrumalatājālam vikartayan
25. He who acts appropriately, that person becomes internally severed from the mind-creeper. This is achieved by cutting the network of mind-tree-creepers through personal effort.
यस्तिष्ठति स मूलस्य योग्यो निकषणे भवेत् ।
गौणं शाखाविलवनं मुख्यं मूलविकर्तनम् ॥ २६ ॥
yastiṣṭhati sa mūlasya yogyo nikaṣaṇe bhavet ,
gauṇaṃ śākhāvilavanaṃ mukhyaṃ mūlavikartanam 26
26. yaḥ tiṣṭhati saḥ mūlasya yogyaḥ nikaṣaṇe bhavet
gauṇam śākhāvilavanam mukhyam mūlavikartanam
26. yaḥ tiṣṭhati saḥ mūlasya nikaṣaṇe yogyaḥ bhavet
śākhāvilavanam gauṇam mūlavikartanam mukhyam
26. Whatever persists, that root, is suitable for testing. Cutting branches is secondary, while severing the root is the primary action.
चित्तवृक्षस्य तेन त्वं मूलकाषपरो भव ।
मुख्यत्वेन महाबुद्धे मूलदाहमलं कुरु ॥ २७ ॥
cittavṛkṣasya tena tvaṃ mūlakāṣaparo bhava ,
mukhyatvena mahābuddhe mūladāhamalaṃ kuru 27
27. cittavṛkṣasya tena tvam mūlakāṣaparaḥ bhava
mukhyatvena mahābuddhe mūladāham alam kuru
27. tena he mahābuddhe tvam cittavṛkṣasya
mūlakāṣaparaḥ bhava mukhyatvena mūladāham alam kuru
27. Therefore, O great-minded one, dedicate yourself to scraping away the root of the mind (citta) tree. Primarily, thoroughly accomplish the burning of its root.
चित्तकण्टकखण्डस्य भवत्येवमचित्तता ।
शिखिध्वज उवाच ।
अहंभावात्मनश्चित्तद्रुमबीजस्य हे मुने ।
कोऽनलो दहनाख्येऽस्मिन्कर्मण्यर्थकरो भवेत् ॥ २८ ॥
cittakaṇṭakakhaṇḍasya bhavatyevamacittatā ,
śikhidhvaja uvāca ,
ahaṃbhāvātmanaścittadrumabījasya he mune ,
ko'nalo dahanākhye'sminkarmaṇyarthakaro bhavet 28
28. cittakaṇṭakhaṇḍasya bhavati evam acittatā
śikhidhvajaḥ uvāca ahaṃbhāvātmanas
cittadrumabījasya he mune kaḥ analaḥ
dahanākhye asmin karmaṇi arthakaraḥ bhavet
28. evam cittakaṇṭakhaṇḍasya acittatā bhavati
śikhidhvajaḥ uvāca he mune ahaṃbhāvātmanas
cittadrumabījasya dahanākhye asmin
karmaṇi kaḥ analaḥ arthakaraḥ bhavet
28. Thus, mindlessness (acittatā) comes about for the mass of mind's thorns. Śikhidhvaja said: 'O sage, for the seed of the mind-tree, which is the nature of ego (ahaṃbhāva), what kind of fire would be effective in this act called burning?'
कुम्भ उवाच ।
राजन्स्वात्मविचारोऽयं कोऽहं स्यामिति रूपधृक् ।
चित्तदुर्द्रुमबीजस्य दहने दहनः स्मृतः ॥ २९ ॥
kumbha uvāca ,
rājansvātmavicāro'yaṃ ko'haṃ syāmiti rūpadhṛk ,
cittadurdrumabījasya dahane dahanaḥ smṛtaḥ 29
29. kumbhaḥ uvāca rājan svātmavicāraḥ ayam kaḥ aham syām
iti rūpadhṛk cittadurdrūmabījasya dahane dahanaḥ smṛtaḥ
29. kumbhaḥ uvāca he rājan ayam kaḥ aham syām iti rūpadhṛk
svātmavicāraḥ cittadurdrūmabījasya dahane dahanaḥ smṛtaḥ
29. Kumbha said: 'O King, this self-inquiry (svātma-vicāra), which takes the form "Who am I?", is declared to be the very fire for burning the seed of the wicked mind (citta) tree.'
शिखिध्वज उवाच ।
मुने मया स्वया बुद्ध्या बहुशः प्रविचारितम् ।
यावन्नाहं जगन्नोर्वीवनमण्डलमण्डितम् ॥ ३० ॥
śikhidhvaja uvāca ,
mune mayā svayā buddhyā bahuśaḥ pravicāritam ,
yāvannāhaṃ jagannorvīvanamaṇḍalamaṇḍitam 30
30. śikhidhvaja uvāca mune mayā svayā buddhyā bahuśaḥ
pravicāritam yāvat na aham jagat na urvī vanamaṇḍalamaṇḍitam
30. śikhidhvaja uvāca he mune mayā
svayā buddhyā bahuśaḥ pravicāritam
(yat) aham yāvat jagat na (asmi)
urvī vanamaṇḍalamaṇḍitam na (asmi)
30. Śikhidhvaja said: "O sage, I have repeatedly deliberated with my own intellect. I am neither the world, nor the earth adorned with its forest-regions."
नाद्रेस्तटं न विपिनं न पर्णस्पन्दनादि च ।
जडत्वान्न च देहादि न मांसास्थ्यसृगादि च ॥ ३१ ॥
nādrestaṭaṃ na vipinaṃ na parṇaspandanādi ca ,
jaḍatvānna ca dehādi na māṃsāsthyasṛgādi ca 31
31. na adreḥ taṭam na vipinam na parṇaspandanādi ca
jaḍatvāt na ca dehādi na māṃsāsthyasṛgādi ca
31. (aham) adreḥ taṭam na (asmi) vipinam
na (asmi) parṇaspandanādi ca
na (asmi) jaḍatvāt ca dehādi na
(asmi) māṃsāsthyasṛgādi ca na (asmi)
31. I am neither the mountain's slope, nor the forest, nor the trembling of leaves, etc. And due to its inherent inertness, I am neither the body, etc., nor flesh, bone, blood, etc.
कर्मेन्द्रियाण्यपि न च न च बुद्धीन्द्रियाणि च ।
न मनो नापि च मतिर्नाहंकारश्च जाड्यतः ॥ ३२ ॥
karmendriyāṇyapi na ca na ca buddhīndriyāṇi ca ,
na mano nāpi ca matirnāhaṃkāraśca jāḍyataḥ 32
32. karma-indriyāṇi api na ca na ca buddhi-indriyāṇi ca
na manaḥ na api ca matiḥ na ahaṅkāraḥ ca jāḍyataḥ
32. (aham) karmendriyāṇi api ca na (asmi)
buddhīndriyāṇi ca na (asmi)
manaḥ na (asmi) matiḥ api ca na (asmi)
jāḍyataḥ ca ahaṅkāraḥ na (asmi)
32. I am neither the organs of action, nor the organs of perception, nor the mind, nor even the intellect. And due to its inert nature, I am not the ego (ahaṅkāra).
कटकत्वं यथा हेम्नि तथाहंत्वं चिदात्मनि ।
जडं त्वसद्रूपतया तेन तन्नास्ति हे मुने ॥ ३३ ॥
kaṭakatvaṃ yathā hemni tathāhaṃtvaṃ cidātmani ,
jaḍaṃ tvasadrūpatayā tena tannāsti he mune 33
33. kaṭakatvam yathā hemni tathā ahaṃ-tvam cit-ātmani
jaḍam tu asat-rūpatayā tena tat na asti he mune
33. yathā hemni kaṭakatvam (asti) tathā cit-ātmani ahaṃ-tvam
(asti) tu jaḍam asat-rūpatayā (asti) tena he mune tat na asti
33. Just as the quality of being a bracelet exists in gold, so too does 'I-ness' (ahaṃ-tva) exist in the conscious (cit) Self (ātman). But the inert (jaḍa) is by nature unreal. Therefore, that inertness does not truly exist, O sage.
संनिवेशनिवासात्मा सर्वार्थादिः परे पदे ।
विद्यते नान्यदन्यत्वान्नभसीव महाद्रुमः ॥ ३४ ॥
saṃniveśanivāsātmā sarvārthādiḥ pare pade ,
vidyate nānyadanyatvānnabhasīva mahādrumaḥ 34
34. saṃniveśanivāsātman sarvārthādiḥ pare pade
vidyate na anyat anyatvāt nabhasī iva mahādrumaḥ
34. pare pade saṃniveśanivāsātman sarvārthādiḥ vidyate; anyatvāt anyat na [vidyate],
nabhasī mahādrumaḥ iva.
34. The supreme state (pada), whose essential nature (ātman) is the foundation and dwelling place of all arrangements and is the origin of all objectives, truly exists. Nothing else exists there as distinct from it, just as a great tree cannot exist in the sky.
जानन्नपीति भगवन्नहंत्वमलमार्जनम् ।
अन्तर्यज्ज्ञं न जानामि तेन तप्ये चिरं मुने ॥ ३५ ॥
jānannapīti bhagavannahaṃtvamalamārjanam ,
antaryajjñaṃ na jānāmi tena tapye ciraṃ mune 35
35. jānan api iti bhagavan ahaṃtvamalamārjanam aham
antaryajñam na jānāmi tena tapye ciram mune
35. bhagavan jānan api iti ahaṃtvamalamārjanam aham antaryajñam na jānāmi.
tena mune ciram tapye
35. O Lord (Bhagavan), even though I know that the cleansing of the impurity of the ego-sense (ahaṃtva) is essential, I do not comprehend the inner Vedic ritual (antaryajña). Therefore, O sage, I suffer for a long time.
कुम्भ उवाच ।
एतावन्मात्रकं वृन्दं यदि न त्वं महीपते ।
जडत्वात्तन्महाबुद्धे योऽसि तद्वद मेऽनघ ॥ ३६ ॥
kumbha uvāca ,
etāvanmātrakaṃ vṛndaṃ yadi na tvaṃ mahīpate ,
jaḍatvāttanmahābuddhe yo'si tadvada me'nagha 36
36. etāvanmātrakam vṛndam yadi na tvam mahīpate
jaḍatvāt tat mahābuddhe yaḥ asi tat vada me anagha
36. mahīpate,
yadi tvam etāvanmātrakam jaḍatvāt vṛndam na,
[tarhi] mahābuddhe,
anagha,
yaḥ asi,
tat me vada.
36. Kumbha said: O King (mahīpate), if you are not merely this inert collection (vṛndam), then, O greatly intelligent one (mahābuddhe), O sinless one (anagha), tell me who you truly are.
शिखिध्वज उवाच ।
चिन्मात्रमहमच्छात्मवेदनं विदुषां वर ।
यत्र भावाः स्वदन्ते ते निर्णीयन्ते च येन वा ॥ ३७ ॥
śikhidhvaja uvāca ,
cinmātramahamacchātmavedanaṃ viduṣāṃ vara ,
yatra bhāvāḥ svadante te nirṇīyante ca yena vā 37
37. citmātram aham acchaātma-vedanam viduṣām vara
yatra bhāvāḥ svadante te nirṇīyante ca yena vā
37. viduṣām vara,
aham citmātram acchaātma-vedanam [asmi],
yatra bhāvāḥ svadante,
ca yena vā te nirṇīyante.
37. Shikhidhvaja said: O best among the wise, I am merely consciousness (cit), which is the pure knowledge of the (ātman). It is in this (consciousness) that all states of being (bhāvāḥ) are experienced, and by which they are ascertained.
एवंरूपस्य मे लग्नं नूनं मलमकारणम् ।
सकारणं वाहमिति यत्पदं च न वेद्म्यहम् ॥ ३८ ॥
evaṃrūpasya me lagnaṃ nūnaṃ malamakāraṇam ,
sakāraṇaṃ vāhamiti yatpadaṃ ca na vedmyaham 38
38. evaṃrūpasya me lagnaṃ nūnaṃ malam akāraṇam
sakāraṇam vā aham iti yat padam ca na vedmi aham
38. nūnaṃ evaṃrūpasya me malam lagnaṃ akāraṇam vā
sakāraṇam ca yat aham iti padam aham na vedmi
38. Certainly, an impurity has become attached to me, who am of this nature. I do not even know what this state of 'I' is, whether it is causeless or caused.
असदेतदनात्मीयं प्रमार्ष्टुं मलमात्मनः ।
मुने यदा न शक्नोमि तेन तप्ये सुदारुणम् ॥ ३९ ॥
asadetadanātmīyaṃ pramārṣṭuṃ malamātmanaḥ ,
mune yadā na śaknomi tena tapye sudāruṇam 39
39. asat etat anātmīyam pramārṣṭum malam ātmanaḥ
mune yadā na śaknomi tena tapye sudāruṇam
39. mune yadā asat etat anātmīyam ātmanaḥ malam pramārṣṭum na śaknomi,
tena sudāruṇam tapye
39. O sage, since I am unable to wipe away this impurity that is unreal and alien to the true self (ātman), I therefore suffer terribly.
कुम्भ उवाच ।
ब्रूहि किं तन्महाबाहो लग्नं तव मलं महत् ।
स्थितोऽसि येन संसारी सता वाप्यथवाऽसता ॥ ४० ॥
kumbha uvāca ,
brūhi kiṃ tanmahābāho lagnaṃ tava malaṃ mahat ,
sthito'si yena saṃsārī satā vāpyathavā'satā 40
40. kumbha uvāca brūhi kim tat mahābāho lagnaṃ tava malam
mahat sthitaḥ asi yena saṃsārī satā vā api athavā asatā
40. kumbha uvāca.
mahābāho,
brūhi,
kim tat mahat malam tava lagnaṃ,
yena saṃsārī satā vā api athavā asatā sthitaḥ asi?
40. Kumbha said: O mighty-armed one, tell me, what is that great impurity which has clung to you, by which you exist as one undergoing transmigration (saṃsāra), whether it is caused by the real or by the unreal?
शिखिध्वज उवाच ।
चित्तद्रुमस्य यद्बीजमहंभावश्च मे मलम् ।
तच्च त्यक्तुं न जानामि त्यक्तं त्यक्तमुपैति माम् ॥ ४१ ॥
śikhidhvaja uvāca ,
cittadrumasya yadbījamahaṃbhāvaśca me malam ,
tacca tyaktuṃ na jānāmi tyaktaṃ tyaktamupaiti mām 41
41. śikhidhvaja uvāca cittadrumasya yat bījam ahaṃbhāvaḥ ca me
malam tat ca tyaktum na jānāmi tyaktaṃ tyaktam upaiti mām
41. śikhidhvaja uvāca.
cittadrumasya yat bījam ahaṃbhāvaḥ ca me malam.
tat ca tyaktum na jānāmi.
tyaktaṃ tyaktam mām upaiti.
41. Śikhidhvaja said: The ego (ahaṅkāra) is the seed of the mind-tree, and that is my impurity. I do not know how to abandon it; even when it is supposedly abandoned, it repeatedly comes back to me.
कुम्भ उवाच ।
कारणाज्जायते कार्यं यत्तत्सर्वत्र संभवेत् ।
अन्यत्त्वसद्द्विचन्द्राभं दृष्टमेतन्न विद्यते ॥ ४२ ॥
kumbha uvāca ,
kāraṇājjāyate kāryaṃ yattatsarvatra saṃbhavet ,
anyattvasaddvicandrābhaṃ dṛṣṭametanna vidyate 42
42. kumbha uvāca kāraṇāt jāyate kāryam yat tat sarvatra
saṃbhavet anyat tu asat dvi-candrābham dṛṣṭam etat na vidyate
42. kumbha uvāca kāryam kāraṇāt jāyate yat tat sarvatra
saṃbhavet anyat tu dvi-candrābham asat dṛṣṭam etat na vidyate
42. Kumbha said: An effect is born from a cause, and whatever effect arises from a cause, that principle should be universally applicable. But anything seen that is otherwise - something unreal, like the illusion of a double moon - does not truly exist.
कारणाज्जायते कार्यमहंभावाद्भवाङ्कुरः ।
इति कारणमन्विष्य कथयस्व ममाधुना ॥ ४३ ॥
kāraṇājjāyate kāryamahaṃbhāvādbhavāṅkuraḥ ,
iti kāraṇamanviṣya kathayasva mamādhunā 43
43. kāraṇāt jāyate kāryam ahaṃ-bhāvāt bhava-aṅkuraḥ
iti kāraṇam anviṣya kathayasva mama adhunā
43. kāryam kāraṇāt jāyate bhava-aṅkuraḥ ahaṃ-bhāvāt [jāyate]
iti [idam] kāraṇam anviṣya adhunā mama kathayasva
43. An effect is born from a cause; for example, the sprout of existence (saṃsāra) arises from the sense of ego (ahaṃbhāva). Therefore, investigating this cause, please explain it to me now.
शिखिध्वज उवाच ।
मुनेऽहमिति दोषस्य वेदनं वेद्मि कारणम् ।
तद्यथोपशमं याति तन्मे वद मुनीश्वर ॥ ४४ ॥
śikhidhvaja uvāca ,
mune'hamiti doṣasya vedanaṃ vedmi kāraṇam ,
tadyathopaśamaṃ yāti tanme vada munīśvara 44
44. śikhidhvaja uvāca mune aham iti doṣasya vedanam vedmi
kāraṇam tat yathā upaśamam yāti tat me vada munīśvara
44. śikhidhvaja uvāca mune,
munīśvara aham iti doṣasya vedanam kāraṇam [iti] vedmi tat yathā upaśamam yāti,
tat me vada
44. Śikhidhvaja said: O sage, I comprehend that the awareness of the fault, namely the sense of ego (aham), is the fundamental cause (of suffering). Therefore, O lord of sages, please tell me how that (fault) may be brought to rest.
चितश्चेत्योन्मुखत्वेन दुःखायायमहंस्थितः ।
चेत्योपशमनं ब्रूहि मुने तदुपशान्तये ॥ ४५ ॥
citaścetyonmukhatvena duḥkhāyāyamahaṃsthitaḥ ,
cetyopaśamanaṃ brūhi mune tadupaśāntaye 45
45. citaḥ cetya-unmukhatvena duḥkhāya ayam aham
sthitaḥ cetya-upaśamanam brūhi mune tat upaśāntaye
45. mune,
citaḥ cetya-unmukhatvena ayam aham duḥkhāya sthitaḥ tat upaśāntaye cetya-upaśamanam brūhi
45. This ego (aham) persists for suffering because the mind (cit) is directed towards objects of thought (cetya). Therefore, O sage, please tell me the way to pacify these objects of thought (cetya) for the complete cessation of that (suffering/ego).
कुम्भ उवाच ।
कारणं कारणज्ञोऽसि वेदनस्य वदाशु मे ।
ततस्त्वां बोधयिष्यामि कारणाकारणक्रमम् ॥ ४६ ॥
kumbha uvāca ,
kāraṇaṃ kāraṇajño'si vedanasya vadāśu me ,
tatastvāṃ bodhayiṣyāmi kāraṇākāraṇakramam 46
46. kumbha uvāca kāraṇam kāraṇajñaḥ asi vedanasya vada
āśu me tataḥ tvām bodhayiṣyāmi kāraṇākāraṇakramam
46. kumbha uvāca kāraṇajñaḥ asi vedanasya kāraṇam me
āśu vada tataḥ tvām kāraṇākāraṇakramam bodhayiṣyāmi
46. Kumbha said: "You are the knower of causes; quickly tell me the cause of cognition. Then I will instruct you on the process of cause and non-cause."
वेद्यवेदनरूपस्य चेत्यसंचेतनस्य मे ।
अकारणं कारणतां यद्यातं तव तद्वद ॥ ४७ ॥
vedyavedanarūpasya cetyasaṃcetanasya me ,
akāraṇaṃ kāraṇatāṃ yadyātaṃ tava tadvada 47
47. vedyavedanarūpasya cetyasaṃcetanasya me
akāraṇam kāraṇatām yadi ātam tava tat vada
47. me vedyavedanarūpasya cetyasaṃcetanasya
yat akāraṇam tava kāraṇatām ātam tat vada
47. Tell me what, being without a cause, has attained the state of a cause for you, regarding my nature as both the knowable and the act of knowing, and as both the object of thought and the act of thinking.
शिखिध्वज उवाच ।
चेत्यचेतनरूपस्य वेद्यसंवेदनाकृतेः ।
इयं पदार्थसत्तेह देहादि कारणं मुने ॥ ४८ ॥
śikhidhvaja uvāca ,
cetyacetanarūpasya vedyasaṃvedanākṛteḥ ,
iyaṃ padārthasatteha dehādi kāraṇaṃ mune 48
48. śikhidhvajaḥ uvāca cetyacetanarūpasya vedyasaṃvedanākṛteḥ
iyam padārthasattā iha dehādi kāraṇam mune
48. śikhidhvajaḥ uvāca mune cetyacetanarūpasya
vedyasaṃvedanākṛteḥ iha iyam padārthasattā dehādi kāraṇam
48. Śikhidhvaja said: "O sage, for that which is of the nature of the object of thought and the insentient, and of the form of the knowable and consciousness, this existence of objects here, such as the body, is the cause."
शरीरादितयोदेति वेदनं वस्तुसत्तया ।
असत्याभासया स्पन्दो यथा पवनलेखया ॥ ४९ ॥
śarīrāditayodeti vedanaṃ vastusattayā ,
asatyābhāsayā spando yathā pavanalekhayā 49
49. śarīrāditayā udeti vedanam vastusattayā
asatyābhāsayā spandaḥ yathā pavanalekhayā
49. vedanam śarīrāditayā vastusattayā
asatyābhāsayā udeti yathā pavanalekhayā spandaḥ
49. Cognition (vedana) arises through the body and similar entities by means of the actual existence of things, which is itself but an unreal appearance, just as a pulsation (spanda) arises from an illusory streak of wind.
असत्ता वस्तुसत्ताया नावगच्छाम्यहं यथा ।
अहंत्ववेदनं चित्तबीजं समुपशाम्यति ॥ ५० ॥
asattā vastusattāyā nāvagacchāmyahaṃ yathā ,
ahaṃtvavedanaṃ cittabījaṃ samupaśāmyati 50
50. asattā vastusattāyāḥ na avagacchāmi aham
yathā ahantvavedanam cittabījam samupaśāmyati
50. yathā aham vastusattāyāḥ asattā na avagacchāmi
ahantvavedanam cittabījam samupaśāmyati
50. Just as I do not grasp the non-existence of the reality of things, similarly, the cognition of 'I'-ness (ahantvavedanam), which is the seed of the mind (citta), completely subsides.
कुम्भ उवाच ।
विद्यते यदि देहादिवस्तुसत्ता तदस्ति ते ।
अभावाद्देहसत्तादेः किंनिष्ठं तव वेदनम् ॥ ५१ ॥
kumbha uvāca ,
vidyate yadi dehādivastusattā tadasti te ,
abhāvāddehasattādeḥ kiṃniṣṭhaṃ tava vedanam 51
51. kumbhaḥ uvāca vidyate yadi dehādivastusattā tat asti
te abhāvāt dehasattādeḥ kiṃniṣṭham tava vedanam
51. kumbhaḥ uvāca yadi dehādivastusattā vidyate tat te
asti dehasattādeḥ abhāvāt tava vedanam kiṃniṣṭham
51. Kumbha said: "If the existence of objects like the body (deha) were truly present, then that [existence] would belong to you. But since the existence of the body and similar entities is absent, upon what, then, is your cognition (vedanam) based?"
शिखिध्वज उवाच ।
यस्योपलभ्यते किंचित्स्वरूपं कलनात्मकम् ।
असद्रूपं कथं तत्स्यात्प्रकाशः स्यात्कथं तमः ॥ ५२ ॥
śikhidhvaja uvāca ,
yasyopalabhyate kiṃcitsvarūpaṃ kalanātmakam ,
asadrūpaṃ kathaṃ tatsyātprakāśaḥ syātkathaṃ tamaḥ 52
52. śikhidhvajaḥ uvāca yasya upalabhyate kiñcit svarūpam kalanātmakam
asadrūpam katham tat syāt prakāśaḥ syāt katham tamaḥ
52. śikhidhvajaḥ uvāca yasya kiñcit kalanātmakam svarūpam
upalabhyate tat katham asadrūpam syāt katham prakāśaḥ tamaḥ syāt
52. Śikhidhvaja said: "How can that, whose discernible and measurable (kalanātmakam) nature (svarūpa) is perceived, be unreal? How could light ever be darkness?"
हस्तपादादिसंयुक्तः क्रियाफलविलासवान् ।
सदानुभूयमानोऽयं देहो नास्ति कथं मुने ॥ ५३ ॥
hastapādādisaṃyuktaḥ kriyāphalavilāsavān ,
sadānubhūyamāno'yaṃ deho nāsti kathaṃ mune 53
53. hastapādādisaṃyuktaḥ kriyāphalavilāsavān sadā
anubhūyamānaḥ ayam dehaḥ na asti katham mune
53. mune hastapādādisaṃyuktaḥ kriyāphalavilāsavān
sadā anubhūyamānaḥ ayam dehaḥ katham na asti
53. O sage, how can this body, endowed with hands, feet, and other parts, which enjoys the results of actions (karma), and which is constantly being experienced, not exist?
कुम्भ उवाच ।
कारणं यस्य कार्यस्य भूमिपाल न विद्यते ।
विद्यते नेह तत्कार्यं तत्संवित्तिस्तु विभ्रमः ॥ ५४ ॥
kumbha uvāca ,
kāraṇaṃ yasya kāryasya bhūmipāla na vidyate ,
vidyate neha tatkāryaṃ tatsaṃvittistu vibhramaḥ 54
54. kumbha uvāca kāraṇam yasya kāryasya bhūmipāla na vidyate
vidyate na iha tat kāryam tat saṃvittiḥ tu vibhramaḥ
54. kumbha uvāca bhūmipāla yasya kāryasya kāraṇam na vidyate
tat kāryam iha na vidyate tu tat saṃvittiḥ vibhramaḥ
54. Kumbha said: O king, an effect (kārya) for which no cause (kāraṇa) exists does not exist here. But the perception of such an effect is merely a delusion.
कारणेन विना कार्यं शरीरं न कदाचन ।
विद्यते यस्य नो बीजं तद्द्रव्यं क्वेव जायते ॥ ५५ ॥
kāraṇena vinā kāryaṃ śarīraṃ na kadācana ,
vidyate yasya no bījaṃ taddravyaṃ kveva jāyate 55
55. kāraṇena vinā kāryam śarīram na kadācana vidyate
yasya no bījam tat dravyam kva iva jāyate
55. kāraṇena vinā kāryam [ca] śarīram [ca] na kadācana
vidyate yasya bījam na [asti] tat dravyam kva iva jāyate
55. An effect (kārya) without a cause (kāraṇa), or a body (śarīra) without a cause, can never exist. How can that substance, for which there is no seed, ever be born?
अकारणं तु यत्कार्यं सदिवाग्रेऽनुभूयते ।
तद्द्रष्टुर्विभ्रमाद्विद्धि मृगतृष्णाजलोपमम् ॥ ५६ ॥
akāraṇaṃ tu yatkāryaṃ sadivāgre'nubhūyate ,
taddraṣṭurvibhramādviddhi mṛgatṛṣṇājalopamam 56
56. akāraṇam tu yat kāryam sat iva agre anubhūyate
tat draṣṭuḥ vibhramāt viddhi mṛgatṛṣṇājala-upamam
56. tu yat akāraṇam kāryam agre sat iva anubhūyate
tat draṣṭuḥ vibhramāt mṛgatṛṣṇājala-upamam viddhi
56. But that effect (kārya) which is without a cause (kāraṇa), and which appears to exist at first, know that it arises from the delusion of the observer; it is comparable to the water of a mirage.
अविद्यमानमेव त्वं विद्धि मिथ्याभ्रमोदितम् ।
नातियत्नवतोऽप्येतन्मृगतृष्णाम्बु लभ्यते ॥ ५७ ॥
avidyamānameva tvaṃ viddhi mithyābhramoditam ,
nātiyatnavato'pyetanmṛgatṛṣṇāmbu labhyate 57
57. avidyamānam eva tvam viddhi mithyābhrama-uditam
na atiyatnavataḥ api etat mṛgatṛṣṇāmbu labhyate
57. tvam avidyamānam mithyābhrama-uditam eva viddhi
atiyatnavataḥ api etat mṛgatṛṣṇāmbu na labhyate
57. You should know that which is non-existent as arising solely from false delusion. Even for one who strives greatly, this water of a mirage is not obtained.
शिखिध्वज उवाच ।
असतो द्वीन्दुबिम्बादेर्न युक्तं कारणेक्षणम् ।
वन्ध्यातनयसर्वाङ्गमण्डनं कस्य राजते ॥ ५८ ॥
śikhidhvaja uvāca ,
asato dvīndubimbāderna yuktaṃ kāraṇekṣaṇam ,
vandhyātanayasarvāṅgamaṇḍanaṃ kasya rājate 58
58. śikhidhvajaḥ uvāca asataḥ dvi-indu-bimbādeḥ na yuktam
kāraṇa-īkṣaṇam vandhyā-tanaya-sarvāṅga-maṇḍanam kasya rājate
58. śikhidhvajaḥ uvāca asataḥ dvi-indu-bimbādeḥ kāraṇa-īkṣaṇam
na yuktam vandhyā-tanaya-sarvāṅga-maṇḍanam kasya rājate
58. Śikhidhvaja said: It is not appropriate to seek a cause for non-existent things, such as a double moon-disc. For whom would the adornment of all the limbs of a barren woman's son be meaningful or appear real?
कुम्भ उवाच ।
कारणेन विना कार्यं शरीराद्यस्थिपञ्जरम् ।
अविद्यमानमेवेदं विद्ध्यसंभवतो नृप ॥ ५९ ॥
kumbha uvāca ,
kāraṇena vinā kāryaṃ śarīrādyasthipañjaram ,
avidyamānamevedaṃ viddhyasaṃbhavato nṛpa 59
59. kumbhaḥ uvāca kāraṇena vinā kāryam śarīra-ādi-asthi-pañjaram
avidyamānam eva idam viddhi asaṃbhavataḥ nṛpa
59. kumbhaḥ uvāca nṛpa kāraṇena vinā (idam) kāryam
śarīra-ādi-asthi-pañjaram avidyamānam eva asaṃbhavataḥ viddhi
59. Kumbha said: O king, understand this effect – this body, which is a cage of bones and so on, existing without a cause – to be non-existent, precisely because of its impossibility.
शिखिध्वज उवाच ।
हस्तपादादियुक्तस्य शरीरस्य मुनीश्वर ।
नित्यमालक्ष्यमाणस्य पिता कस्मान्न कारणम् ॥ ६० ॥
śikhidhvaja uvāca ,
hastapādādiyuktasya śarīrasya munīśvara ,
nityamālakṣyamāṇasya pitā kasmānna kāraṇam 60
60. śikhidhvajaḥ uvāca hasta-pāda-ādi-yuktasya śarīrasya
munīśvara nityam ālakṣyamāṇasya pitā kasmāt na kāraṇam
60. śikhidhvajaḥ uvāca munīśvara hasta-pāda-ādi-yuktasya
nityam ālakṣyamāṇasya śarīrasya pitā kasmāt na kāraṇam
60. Śikhidhvaja said: O lord of sages, why is a father not considered the cause of the body, which is equipped with hands, feet, and so forth, and is continuously perceived?
कुम्भ उवाच ।
कारणाभावतो राजन्पिता नाम न विद्यते ।
असतो यत्तु संजातमसदेव तदुच्यते ॥ ६१ ॥
kumbha uvāca ,
kāraṇābhāvato rājanpitā nāma na vidyate ,
asato yattu saṃjātamasadeva taducyate 61
61. kumbhaḥ uvāca kāraṇa-abhāvataḥ rājan pitā nāma na
vidyate asataḥ yat tu saṃjātam asat eva tat ucyate
61. kumbhaḥ uvāca rājan kāraṇa-abhāvataḥ pitā nāma na
vidyate yat tu asataḥ saṃjātam tat asat eva ucyate
61. Kumbha said: O king, the concept of a father does not truly exist due to the absence of a cause. Indeed, that which is produced from the non-existent is itself declared to be non-existent.
पदार्थानां च कार्याणां कारणं बीजमुच्यते ।
संभवत्यङ्ग जगति न बीजेन विनाङ्कुरः ॥ ६२ ॥
padārthānāṃ ca kāryāṇāṃ kāraṇaṃ bījamucyate ,
saṃbhavatyaṅga jagati na bījena vināṅkuraḥ 62
62. padārthānām ca kāryāṇām kāraṇam bījam ucyate |
saṃbhavati aṅga jagati na bījena vinā aṅkuraḥ ||
62. aṅga,
padārthānām kāryāṇām ca kāraṇam bījam ucyate jagati bījena vinā aṅkuraḥ na saṃbhavati
62. The seed is declared to be the cause (kāraṇa) of all existing things and their effects (kārya). Indeed, my dear one, a sprout cannot possibly arise in the world without a seed.
तस्मान्न कारणं यस्य कार्यस्येहोपपद्यते ।
बीजाभावे हि तन्नास्ति तत्संवित्तिस्तु विभ्रमः ॥ ६३ ॥
tasmānna kāraṇaṃ yasya kāryasyehopapadyate ,
bījābhāve hi tannāsti tatsaṃvittistu vibhramaḥ 63
63. tasmāt na kāraṇam yasya kāryasya iha upapadyate |
bījābhāve hi tat na asti tat saṃvittiḥ tu vibhramaḥ ||
63. tasmāt,
iha yasya kāryasya kāraṇam na upapadyate,
bījābhāve hi tat na asti tat saṃvittiḥ tu vibhramaḥ
63. Therefore, if for any effect (kārya) here there is no corresponding cause (kāraṇa), then in the absence of a seed, that effect does not truly exist. Its perception is, in fact, an illusion.
अवश्यं खलु यन्नास्ति निर्बीजं तन्मतिभ्रमः ।
द्वीन्दुत्वमरुभूम्यम्बुवन्ध्यापुत्रदशासमम् ॥ ६४ ॥
avaśyaṃ khalu yannāsti nirbījaṃ tanmatibhramaḥ ,
dvīndutvamarubhūmyambuvandhyāputradaśāsamam 64
64. avaśyam khalu yat na asti nirbījam tat matibhramaḥ
| dvīndutvam marubhūmyambu vandhyāputradaśāsamam ||
64. khalu avaśyam yat nirbījam na asti,
tat matibhramaḥ dvīndutvam marubhūmyambu vandhyāputradaśāsamam
64. Certainly, that which necessarily does not exist, being without a seed, is a delusion of the mind. It is comparable to the phenomena of seeing two moons, water in a desert mirage, and the impossible state of a barren woman's son.
शिखिध्वज उवाच ।
पितामहानां पुत्राणां पितृणां च जगत्त्रये ।
आद्यः पितामहः कस्मात्पूर्वोत्पत्तौ न कारणम् ॥ ६५ ॥
śikhidhvaja uvāca ,
pitāmahānāṃ putrāṇāṃ pitṛṇāṃ ca jagattraye ,
ādyaḥ pitāmahaḥ kasmātpūrvotpattau na kāraṇam 65
65. śikhidhvajaḥ uvāca | pitāmahānām putrāṇām pitṝṇām ca
jagattraye | ādyaḥ pitāmahaḥ kasmāt pūrvotpattau na kāraṇam ||
65. śikhidhvajaḥ uvāca jagattraye pitāmahānām putrāṇām pitṝṇām ca,
ādyaḥ pitāmahaḥ pūrvotpattau kasmāt na kāraṇam?
65. Śikhidhvaja asked: Among the grandfathers, sons, and fathers throughout the three worlds, why is the primordial grandfather not considered the cause (kāraṇa) of their prior origination?
कारणस्य स्वबीजस्य नित्याभावात्पितामहः ।
अन्यः स दृश्यमानोपि भ्रमादन्यो न विद्यते ॥ ६७ ॥
kāraṇasya svabījasya nityābhāvātpitāmahaḥ ,
anyaḥ sa dṛśyamānopi bhramādanyo na vidyate 67
67. kāraṇasya svabījasya nityābhāvāt pitāmahaḥ anyaḥ
saḥ dṛśyamānaḥ api bhrāmāt anyaḥ na vidyate
67. svabījasya kāraṇasya nityābhāvāt saḥ pitāmahaḥ dṛśyamānaḥ api,
bhrāmāt anyaḥ na vidyate
67. Because its own causal seed is eternally non-existent, that which appears as the creator (pitāmaha), even though it is seen as distinct, is not truly different due to illusion (bhrāma).
मृगतृष्णाम्बुवद्भ्रान्तिरूप एवावभासते ।
पितामहार्थकारित्वमपि तस्य भ्रमात्मकम् ॥ ६८ ॥
mṛgatṛṣṇāmbuvadbhrāntirūpa evāvabhāsate ,
pitāmahārthakāritvamapi tasya bhramātmakam 68
68. mṛgatṛṣṇāmbuvat bhrāntirūpaḥ eva avabhāsate
pitāmahārthakāritvam api tasya bhrāmātmakam
68. mṛgatṛṣṇāmbuvat bhrāntirūpaḥ eva avabhāsate.
tasya pitāmahārthakāritvam api bhrāmātmakam
68. That (pitāmaha) appears just like the water of a mirage (mṛgatṛṣṇāmbu), being indeed of the nature of illusion (bhrānti). Even its functionality as the creator (pitāmaha) is illusory.
पितामहोदरे तस्य मिथ्याप्रत्ययतः स्थितिः ।
घना तव निवृत्तैव मार्जयिष्याम्यथेतरत् ॥ ६९ ॥
pitāmahodare tasya mithyāpratyayataḥ sthitiḥ ,
ghanā tava nivṛttaiva mārjayiṣyāmyathetarat 69
69. pitāmaha udare tasya mithyāpratyayataḥ sthitiḥ
ghanā tava nivṛttā eva mārjayisyāmi atha itarat
69. tasya pitāmaha udare mithyāpratyayataḥ sthitiḥ (asti).
tava ghanā (bhrāntiḥ) nivṛttā eva.
atha itarat mārjayisyāmi
69. Its (the illusory creation's) existence within the creator's (pitāmaha) domain arises from false perception (mithyāpratyaya). Your dense (ignorance) has indeed ceased; now I will wipe away the remaining (falsehoods).
तस्माच्चिदात्मकतयात्मनि चित्ततोऽयं नित्यं स्वयं कचति भूमिप देवदेवः ।
तेनैव पद्मज इति स्वयमात्मनात्मा प्रोक्तः स्वरूप इति शान्तमिदं समस्तम् ॥ ७० ॥
tasmāccidātmakatayātmani cittato'yaṃ nityaṃ svayaṃ kacati bhūmipa devadevaḥ ,
tenaiva padmaja iti svayamātmanātmā proktaḥ svarūpa iti śāntamidaṃ samastam 70
70. tasmāt cidātmakatayā ātmani cittataḥ ayam
nityam svayam kacati bhūmipa devadevaḥ
tena eva padmaja iti svayam ātmanā ātmā
proktaḥ svarūpaḥ iti śāntam idam samastam
70. bhūmipa,
tasmāt,
ayam devadevaḥ,
cidātmakatayā,
ātmani,
cittataḥ,
nityam,
svayam,
kacati.
tena eva,
svayam ātmanā,
ātmā,
padmajaḥ iti proktaḥ.
svarūpaḥ iti,
idam samastam,
śāntam
70. Therefore, O king (bhūmipa), this God of gods (devadeva), being of the nature of consciousness, eternally and spontaneously manifests within the self (ātman), perceivable through the mind (citta). For this very reason, the self (ātman) itself is proclaimed by the (supreme) self (ātman) to be Padmaja (Brahma), as its very own intrinsic nature (svarūpa). Thus, this entire (universe) is truly peaceful.

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 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 (current chapter) 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