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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-105

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श्रीवसिष्ठ उवाच ।
स्वभावं जगदाकारं चिद्भावोऽनुभवन्स्थितः ।
स्वतः स्वप्नमिवानन्यमात्मनः कल्पनाभिधम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
svabhāvaṃ jagadākāraṃ cidbhāvo'nubhavansthitaḥ ,
svataḥ svapnamivānanyamātmanaḥ kalpanābhidham 1
1. śrīvasiṣṭha uvāca svabhāvam jagadākāram cidbhāvaḥ anubhavan
sthitaḥ svataḥ svapnam iva ananyam ātmanaḥ kalpanābhidham
1. śrīvasiṣṭha uvāca cidbhāvaḥ svataḥ ātmanaḥ kalpanābhidham
ananyam jagadākāram svabhāvam svapnam iva anubhavan sthitaḥ
1. Śrī Vasiṣṭha said: The conscious essence (cidbhāva) remains, experiencing its own intrinsic nature (svabhāva) as the form of the world, spontaneously, like a dream. This world-form is non-different from itself and is called the imagination of the Self (ātman).
जाग्रत्सुषुप्तमेवेदं शिलाजठरमेव वा ।
आकाशमेव वा शून्यं जगत्त्वेन च नोज्झितम् ॥ २ ॥
jāgratsuṣuptamevedaṃ śilājaṭharameva vā ,
ākāśameva vā śūnyaṃ jagattvena ca nojjhitam 2
2. jāgratsuṣuptam eva idam śilājaṭharam eva vā
ākāśam eva vā śūnyam jagattvena ca na ujjhitam
2. idam jāgratsuṣuptam eva,
vā śilājaṭharam eva,
vā ākāśam śūnyam eva ca jagattvena na ujjhitam
2. This (world-form) is indeed like a waking sleep, or like the interior of a rock, or like empty space; yet, it is not abandoned by its intrinsic nature (svabhāva) as the world.
स्वप्न एवात्र दृष्टान्तः पुरमण्डलमण्डितः ।
स्वप्ने जगन्न किंचित्सदित्थमाभाति भासुरम् ॥ ३ ॥
svapna evātra dṛṣṭāntaḥ puramaṇḍalamaṇḍitaḥ ,
svapne jaganna kiṃcitsaditthamābhāti bhāsuram 3
3. svapnaḥ eva atra dṛṣṭāntaḥ puramaṇḍalamaṇḍitaḥ
svapne jagat na kiṃcit sat ittham ābhāti bhāsuram
3. atra puramaṇḍalamaṇḍitaḥ svapnaḥ eva dṛṣṭāntaḥ svapne jagat kiṃcit sat na (asti),
ittham bhāsuram ābhāti
3. A dream, adorned with circles of cities, is indeed the perfect example here. In a dream, the world does not truly exist, yet it appears in this manner, resplendent and shining.
त्रैलोक्यमसदेवेदं यथा स्वप्नेऽवभासते ।
जाग्रत्यस्मिंस्तथैवेदं मनागप्यत्र नान्यथा ॥ ४ ॥
trailokyamasadevedaṃ yathā svapne'vabhāsate ,
jāgratyasmiṃstathaivedaṃ manāgapyatra nānyathā 4
4. trailokyam asat eva idam yathā svapne avabhāsate
jāgrati asmin tathā eva idam manāk api atra na anyathā
4. idam trailokyam asat eva,
yathā svapne avabhāsate.
asmin jāgrati idam tathā eva,
atra manāk api anyathā na
4. This triple world (trailokya) is indeed unreal, just as it appears in a dream. Similarly, in this waking state, it is exactly the same; there is not even a slight difference here.
न जाग्रति न च स्वप्ने जगच्छब्दार्थसंभवः ।
स्वं वस्तुतस्तु चिद्व्योम्नो भानं बुद्धं जगत्तया ॥ ५ ॥
na jāgrati na ca svapne jagacchabdārthasaṃbhavaḥ ,
svaṃ vastutastu cidvyomno bhānaṃ buddhaṃ jagattayā 5
5. na jāgrati na ca svapne jagat śabda artha saṃbhavaḥ
svam vastutaḥ tu cit vyomnaḥ bhānam buddham jagattayā
5. jagat śabda artha saṃbhavaḥ jāgrati na ca svapne na.
vastutaḥ tu svam cit vyomnaḥ bhānam jagattayā buddham.
5. The world, whose origin lies in words and meanings, does not exist either in the waking state or in the dream state. In reality, it is merely one's own manifestation (bhānam) of the pure consciousness-space (citvyoman), which is understood (buddham) as the world.
चिद्व्योम्ना स्वचमत्कारो व्योमन्यश्चादिरूपभृत् ।
जगदित्येव बुद्धोऽन्तर्जाग्रत्स्वप्ने स्वयंभुवा ॥ ६ ॥
cidvyomnā svacamatkāro vyomanyaścādirūpabhṛt ,
jagadityeva buddho'ntarjāgratsvapne svayaṃbhuvā 6
6. cit vyomnā sva camatkāraḥ vyomani yaḥ ca ādi rūpabhṛt
jagat iti eva buddhaḥ antaḥ jāgrat svapne svayaṃbhuvā
6. svayaṃbhuvā cit vyomnā sva camatkāraḥ yaḥ ca vyomani ādi rūpabhṛt,
antaḥ jāgrat svapne jagat iti eva buddhaḥ.
6. By means of the consciousness-ether (citvyoman), the self-existent (svayaṃbhū) understands its own wondrous creation (svacamatkāra) - which is the primordial form taking shape within the space (vyoman) - to be the world, appearing internally within both the waking and dream states.
जगन्न किंचिदेवेदं चिद्रूपं च न किंचन ।
एते किंचिदिवाभातो नभश्चिज्जगती मुधा ॥ ७ ॥
jaganna kiṃcidevedaṃ cidrūpaṃ ca na kiṃcana ,
ete kiṃcidivābhāto nabhaścijjagatī mudhā 7
7. jagat na kiṃcit eva idam cit rūpam ca na kiṃcana
ete kiṃcit iva ābhātau nabhas citjagatī mudhā
7. idam jagat na kiṃcit eva,
ca cit rūpam na kiṃcana.
ete nabhas citjagatī kiṃcit iva mudhā ābhātau.
7. This world (jagat) is indeed nothing at all, and even the form of consciousness (citrūpa) is nothing whatsoever. These two - space (nabhas) and the conscious world (citjagatī) - appear as if they are something, but they are merely an illusion (mudhā).
आभातमेव त्रैलोक्यं यथा स्वप्ने न किंचन ।
शून्यमेव भवेदेवमेवं जाग्रति निर्वपुः ॥ ८ ॥
ābhātameva trailokyaṃ yathā svapne na kiṃcana ,
śūnyameva bhavedevamevaṃ jāgrati nirvapuḥ 8
8. ābhātam eva trailokyam yathā svapne na kiṃcana
śūnyam eva bhavet evam evam jāgrati nirvapuḥ
8. yathā svapne ābhātam eva trailokyam na kiṃcana,
evam evam nirvapuḥ jāgrati śūnyam eva bhavet.
8. Just as the three worlds (trailokyam) appear vividly in a dream but are truly nothing at all, so too, in the waking state, this bodiless (nirvapuḥ) [reality] is indeed empty (śūnyam) in the same way.
स्वप्ने किल महाबुद्धे नानानिर्माणशालिनि ।
आरम्भा एव नारम्भा असत्सदिव चाततम् ॥ ९ ॥
svapne kila mahābuddhe nānānirmāṇaśālini ,
ārambhā eva nārambhā asatsadiva cātatam 9
9. svapne kila mahābudde nānānirmāṇaśālini
ārambhāḥ eva na ārambhā asat sat iva ca ātatam
9. mahābudde kila svapne nānānirmāṇaśālini
ārambhāḥ eva na ārambhā ca asat sat iva ātatam
9. O great-minded one, in a dream, which truly manifests diverse creations, undertakings are, in essence, a non-undertaking; and everything is extended as if it were both non-existent and existent.
अव्योमैवातिविततं व्योमान्तपरिवर्जितम् ।
व्योमैवाचलसंघातो नानापुरगणोत्करः ॥ १० ॥
avyomaivātivitataṃ vyomāntaparivarjitam ,
vyomaivācalasaṃghāto nānāpuragaṇotkaraḥ 10
10. avyoma eva ativitatam vyomāntaparivarjitam
vyoma eva acalasaṃghātaḥ nānāpuragaṇotkaraḥ
10. avyoma eva ativitatam vyomāntaparivarjitam [asti]vyoma
eva acalasaṃghātaḥ nānāpuragaṇotkaraḥ [asti]
10. Indeed, what is not space (avyoma) is exceedingly vast and devoid of spatial limits. Indeed, space itself is a mass of mountains, a multitude of various cities and groups.
अप्यब्दाब्ध्यद्रिनिर्घोषो मौनमेव यथा तथा ।
न श्रृणोत्येव पार्श्वस्थः संप्रबुध्यापि किंचन ॥ ११ ॥
apyabdābdhyadrinirghoṣo maunameva yathā tathā ,
na śrṛṇotyeva pārśvasthaḥ saṃprabudhyāpi kiṃcana 11
11. api abdābhyadrinirghoṣaḥ maunam eva yathā tathā na
śṛṇoti eva pārśvasthaḥ samprabudhya api kiṃcana
11. abdābhyadrinirghoṣaḥ api maunam eva yathā [asti]tathā पार्श्वस्थः संप्रबुध्य अपि किंचन एव न श्रृणोति।
11. Even the roar of clouds, oceans, and mountains is, indeed, just silence. And just as that is, so also, even after fully awakening, the one standing by (the dreamer) does not hear anything at all.
प्रजायते वाऽजातोऽपि वन्ध्यायास्तनयो यथा ।
जातोऽप्यजात एवास्ते यथात्ममृतिविस्मृतौ ॥ १२ ॥
prajāyate vā'jāto'pi vandhyāyāstanayo yathā ,
jāto'pyajāta evāste yathātmamṛtivismṛtau 12
12. prajāyate vā ajātaḥ api vandhyāyāḥ tanayaḥ yathā
jātaḥ api ajātaḥ eva āste yathā ātmamṛtivismṛtau
12. ajātaḥ api vā vandhyāyāḥ tanayaḥ yathā prajāyatejātaḥ api ajātaḥ eva āste,
yathā ātmamṛtivismṛtau।
12. Or, though unborn, it comes into being, just like the son of a barren woman. And though born, it remains as if unborn, just as (the concept of) the death of the (ātman) self is forgotten (because it is fundamentally non-existent).
सदसद्भवति क्षिप्रं भुवोऽननुभवो यथा ।
विपर्यस्यति सर्वं च रात्रिरेव यथा दिनम् ॥ १३ ॥
sadasadbhavati kṣipraṃ bhuvo'nanubhavo yathā ,
viparyasyati sarvaṃ ca rātrireva yathā dinam 13
13. sat asat bhavati kṣipram bhuvaḥ ananubhavaḥ yathā
viparyasyati sarvam ca rātriḥ eva yathā dinam
13. sat kṣipram asat bhavati yathā bhuvaḥ ananubhavaḥ
ca sarvam viparyasyati yathā rātriḥ eva dinam
13. Existence quickly becomes non-existence, just as the Earth becomes unperceived. And everything is reversed, just as night itself becomes day.
असद्यत्संभवत्याशु दिनमेव यथा निशा ।
असंभवः संभवति यथा स्वमृतिदर्शनम् ॥ १४ ॥
asadyatsaṃbhavatyāśu dinameva yathā niśā ,
asaṃbhavaḥ saṃbhavati yathā svamṛtidarśanam 14
14. asat yat saṃbhavati āśu dinam eva yathā niśā
asaṃbhavaḥ saṃbhavati yathā svamṛtidarśanam
14. yat asat āśu saṃbhavati yathā dinam eva niśā
asaṃbhavaḥ saṃbhavati yathā svamṛtidarśanam
14. What is non-existent quickly comes into being, just as day becomes night. Non-existence comes into being, just like the vision of one's own death.
असंभवः संभवति जगद्भानमिवाम्बरे ।
तम एव महालोको यः सनिद्रः सवासरः ॥ १५ ॥
asaṃbhavaḥ saṃbhavati jagadbhānamivāmbare ,
tama eva mahāloko yaḥ sanidraḥ savāsaraḥ 15
15. asaṃbhavaḥ saṃbhavati jagatbhānam iva ambare
tamaḥ eva mahālokaḥ yaḥ sanidraḥ savāsaraḥ
15. asaṃbhavaḥ saṃbhavati iva jagatbhānam ambare
eva tamaḥ yaḥ sanidraḥ savāsaraḥ mahālokaḥ
15. Non-existence comes into being, just like the shining of the world in the sky. Darkness itself is the great world which exists with both sleep and days.
आलोक एवैति तमो यन्निद्रा स्वप्नवासरा ।
वसुधैव भवेद्व्योम श्वभ्रादिपतने यथा ॥ १६ ॥
āloka evaiti tamo yannidrā svapnavāsarā ,
vasudhaiva bhavedvyoma śvabhrādipatane yathā 16
16. ālokaḥ eva eti tamaḥ yat nidrā svapnavāsarā
vasudhā eva bhavet vyoma śvabhrādipatane yathā
16. ālokaḥ eva eti tamaḥ yat nidrā svapnavāsarā
vasudhā eva vyoma bhavet yathā śvabhrādipatane
16. Light itself becomes darkness, which is characterized by sleep, dreams, and days. The Earth itself would become the sky, just as in the case of falling into pits and the like.
असत्यरूपमेवेति भाति स्वप्ने जगद्यथा ।
तथैव जाग्रदाभाति मनागप्यत्र नान्यता ॥ १७ ॥
asatyarūpameveti bhāti svapne jagadyathā ,
tathaiva jāgradābhāti manāgapyatra nānyatā 17
17. asatyarūpam eva iti bhāti svapne jagat yathā
tathaiva jāgrat ābhāti manāk api atra na anyatā
17. yathā jagat svapne asatyarūpam eva iti bhāti,
tathaiva jāgrat api ābhāti.
atra manāk api anyatā na.
17. Just as the world (jagat) appears unreal in a dream, similarly, the waking state also appears. There is not the slightest difference here.
यथा द्वौ सदृशौ सूर्यौ यथा द्वौ सदृशौ नरौ ।
जाग्रत्स्वप्नौ तथैवैतौ मनागप्यत्र नान्यता ॥ १८ ॥
yathā dvau sadṛśau sūryau yathā dvau sadṛśau narau ,
jāgratsvapnau tathaivaitau manāgapyatra nānyatā 18
18. yathā dvau sadṛśau sūryau yathā dvau sadṛśau narau
jāgratsvapnau tathaiva etau manāk api atra na anyatā
18. yathā dvau sūryau sadṛśau,
yathā dvau narau sadṛśau,
tathaiva etau jāgratsvapnau api.
atra manāk api anyatā na.
18. Just as two suns appear similar, and just as two men appear similar, similarly, these two, the waking and dream states, are identical; there is not the slightest difference between them here.
श्रीराम उवाच ।
नैतदेवमपि क्षिप्रात्प्रत्ययो यत्र बाधकः ।
स्वप्ने तद्दर्शनेनान्तः कथं जाग्रन्समं भवेत् ॥ १९ ॥
śrīrāma uvāca ,
naitadevamapi kṣiprātpratyayo yatra bādhakaḥ ,
svapne taddarśanenāntaḥ kathaṃ jāgransamaṃ bhavet 19
19. śrīrāma uvāca na etat evam api kṣiprāt pratyayaḥ yatra
bādhakaḥ svapne tat darśanena antaḥ katham jāgrat samam bhavet
19. śrīrāma uvāca.
etat evam na.
yatra kṣiprāt pratyayaḥ bādhakaḥ (bhavati),
svapne (ca) tat darśanena antaḥ (bhāvaḥ) jāgrat katham samam bhavet?
19. Śrī Rāma said: "This is not so, because in a dream, an immediate conviction (of its reality) is quickly contradicted (or sublated). How then can the waking state be equal to a dream, when by its (waking's) perception, the inner vision (of the dream) is negated?"
श्रीवसिष्ठ उवाच ।
विहृत्य स्वप्नजगति स्वप्नबन्धुजनैः समम् ।
मृतिमाप्नोति तत्रासौ द्रष्टा स्वप्नस्य राघव ॥ २० ॥
śrīvasiṣṭha uvāca ,
vihṛtya svapnajagati svapnabandhujanaiḥ samam ,
mṛtimāpnoti tatrāsau draṣṭā svapnasya rāghava 20
20. śrīvasiṣṭha uvāca vihṛtya svapnajagati svapnabandhujanaiḥ
samam mṛtim āpnoti tatra asau draṣṭā svapnasya rāghava
20. śrīvasiṣṭha uvāca.
rāghava,
asau draṣṭā svapnasya svapnajagati svapnabandhujanaiḥ samam vihṛtya tatra mṛtim āpnoti.
20. Śrī Vasiṣṭha said: "O Rāghava, the observer (draṣṭā) of the dream, after roaming in the dream-world (svapnajagati) together with dream-relatives (svapnabandhujanaiḥ), attains death there (in the dream)."
मृतः सन्स्वप्नजगति स्वप्नजन्तुवियोगवान् ।
इह प्रबुध्यते जन्तुर्निद्रामुक्तश्च कथ्यते ॥ २१ ॥
mṛtaḥ sansvapnajagati svapnajantuviyogavān ,
iha prabudhyate janturnidrāmuktaśca kathyate 21
21. mṛtaḥ san svapnajagati svapnajantuvīyogavān
iha prabudhyate jantuḥ nidrāmuktaḥ ca kathyate
21. jantuḥ svapnajagati mṛtaḥ san svapnajantuvīyogavān
iha prabudhyate ca nidrāmuktaḥ kathyate
21. A being, having "died" in the dream world (mṛtaḥ san) and thus becoming separated from the creatures of its dream (svapnajantuvīyogavān), awakens here (in the waking state) and is then said to be freed from sleep.
सुखदुःखदशामोहान्दिनरात्रिविपर्ययान् ।
अनुभूय बहून्द्रष्टा म्रियते स्वप्नसंसृतौ ॥ २२ ॥
sukhaduḥkhadaśāmohāndinarātriviparyayān ,
anubhūya bahūndraṣṭā mriyate svapnasaṃsṛtau 22
22. sukhaduḥkhadaśāmohān dinarātriviparyayān
anubhūya bahūn draṣṭā mriyate svapnasaṃsṛtau
22. draṣṭā sukhaduḥkhadaśāmohān dinarātriviparyayān
bahūn anubhūya svapnasaṃsṛtau mriyate
22. Having experienced many states of happiness and sorrow, delusion, and the alternations of day and night, the seer (draṣṭā) "dies" within the cycle of dream existence (saṃsāra).
गतनिद्रतया पश्चान्निद्रान्त इह जायते ।
न सत्यमेतदित्येवं ततः प्रत्ययवान्भवेत् ॥ २३ ॥
gatanidratayā paścānnidrānta iha jāyate ,
na satyametadityevaṃ tataḥ pratyayavānbhavet 23
23. gatanidratayā paścāt nidrāntaḥ iha jāyate na
satyam etat iti evam tataḥ pratyayavān bhavet
23. paścāt gatanidratayā iha nidrāntaḥ jāyate.
evam tataḥ etat satyam na iti pratyayavān bhavet.
23. Afterwards, having left sleep (gatanidratayā), one who has ended sleep (nidrāntaḥ) arises here (in the waking state). From that experience, one should then become convinced, "This (dream world) is not real."
स्वप्नद्रष्टा यथा स्वप्नसंसारे मृतिमाप्तवान् ।
अन्यं जाग्रन्मयं स्वप्नं द्रष्टुं भूयः प्रजायते ॥ २४ ॥
svapnadraṣṭā yathā svapnasaṃsāre mṛtimāptavān ,
anyaṃ jāgranmayaṃ svapnaṃ draṣṭuṃ bhūyaḥ prajāyate 24
24. svapnadraṣṭā yathā svapnasaṃsāre mṛtim āptavān
anyam jāgranmayam svapnam draṣṭum bhūyaḥ prajāyate
24. yathā svapnadraṣṭā svapnasaṃsāre mṛtim āptavān
bhūyaḥ jāgranmayam anyam svapnam draṣṭum prajāyate
24. Just as the dreamer (svapnadraṣṭā), having obtained "death" (mṛtim) in the cycle of dream existence (saṃsāra), is born again (prajāyate) to perceive another "dream" (metaphorically, a new state of experience) characterized by the waking state.
जाग्रद्द्रष्टा तथा जाग्रत्संसारे मृतिमाप्तवान् ।
अन्यं जाग्रन्मयं स्वप्नं द्रष्टुं भूयः स जायते ॥ २५ ॥
jāgraddraṣṭā tathā jāgratsaṃsāre mṛtimāptavān ,
anyaṃ jāgranmayaṃ svapnaṃ draṣṭuṃ bhūyaḥ sa jāyate 25
25. jāgraddraṣṭā tathā jāgratsaṃsāre mṛtim āptavān
anyam jāgranmayam svapnam draṣṭum bhūyaḥ saḥ jāyate
25. tathā jāgraddraṣṭā jāgratsaṃsāre mṛtim āptavān saḥ
bhūyaḥ anyam jāgranmayam svapnam draṣṭum jāyate
25. The observer in the waking state, having thus met death in the waking cycle of existence (saṃsāra), is born again to perceive another dream-like waking state.
न स्वप्नमसदित्येवं पूर्वस्मिञ्जाग्रदात्मनि ।
पुनः प्रत्ययमादत्ते स्वप्नात्स्वप्नान्तरं गतः ॥ २६ ॥
na svapnamasadityevaṃ pūrvasmiñjāgradātmani ,
punaḥ pratyayamādatte svapnātsvapnāntaraṃ gataḥ 26
26. na svapnam asat iti evam pūrvasmin jāgradātmani
punaḥ pratyayam ādatte svapnāt svapnāntaram gataḥ
26. svapnāt svapnāntaram gataḥ pūrvasmin jāgradātmani
svapnam asat iti evam na punaḥ pratyayam ādatte
26. Having passed from one dream-like existence to another, the individual does not, within the context of their previous (illusory) waking self (ātman), again accept the conviction that the dream was unreal.
स जाग्रत्प्रत्ययं तत्र पुनर्गृह्णाति मुग्धधीः ।
स्वप्नसंदर्शनं त्वन्यत्तत्राप्यनुभवत्यथ ॥ २७ ॥
sa jāgratpratyayaṃ tatra punargṛhṇāti mugdhadhīḥ ,
svapnasaṃdarśanaṃ tvanyattatrāpyanubhavatyatha 27
27. saḥ jāgratpratyayam tatra punaḥ gṛhṇāti mugdhadhīḥ
svapnasaṃdarśanam tu anyat tatra api anubhavati atha
27. mugdhadhīḥ saḥ tatra jāgratpratyayam punaḥ gṛhṇāti
atha tatra api tu anyat svapnasaṃdarśanam anubhavati
27. With a deluded intellect (mugdhadhīḥ), he again accepts the conviction of the waking state (jāgratpratyayam) there (in that new existence). Subsequently, he also experiences another perception of a dream (svapnasaṃdarśanam) within that very state.
स्वप्नं जाग्रत्तया जाग्रत्स्वप्नत्वं चेति नामनि ।
न जायते न म्रियते जायते म्रियतेऽपि च ॥ २८ ॥
svapnaṃ jāgrattayā jāgratsvapnatvaṃ ceti nāmani ,
na jāyate na mriyate jāyate mriyate'pi ca 28
28. svapnam jāgrattayā jāgrat svapnatvam ca iti
nāmani na jāyate na mriyate jāyate mriyate api ca
28. svapnam jāgrattayā jāgrat svapnatvam ca iti
nāmani na jāyate na mriyate jāyate mriyate api ca
28. The dream state, characterized as waking, and the waking state, characterized as dream-ness - these are merely names. (The true self) is neither born nor dies; yet, (the apparent self) is also born and dies.
स्वप्नद्रष्टा स्वप्नमृतः प्रबुद्ध इह कथ्यते ।
इह जाग्रन्मृतो जन्तुः प्रबुद्धोऽन्यत्र कथ्यते ॥ २९ ॥
svapnadraṣṭā svapnamṛtaḥ prabuddha iha kathyate ,
iha jāgranmṛto jantuḥ prabuddho'nyatra kathyate 29
29. svapnadraṣṭā svapnamṛtaḥ prabuddhaḥ iha kathyate
iha jāgranmṛtaḥ jantuḥ prabuddhaḥ anyatra kathyate
29. A dream-seer who dies in a dream is considered awakened here (in the waking state). Similarly, a living being (jantu) who dies in the waking state is considered awakened elsewhere (in another realm or state of consciousness).
स्वप्नात्स्वप्नस्थितौ जाग्रज्जाग्रत्स्वप्नप्रदर्शनम् ।
मृत्वान्यत्र प्रबुद्धस्य जाग्रत्स्वप्नो भवत्यलम् ॥ ३० ॥
svapnātsvapnasthitau jāgrajjāgratsvapnapradarśanam ,
mṛtvānyatra prabuddhasya jāgratsvapno bhavatyalam 30
30. svapnāt svapnasthitau jāgrat jāgrat svapnapradarśanam
mṛtvā anyatra prabuddhasya jāgratsvapnaḥ bhavati alam
30. When a person, while in the waking state, goes from a dream to a dream-state, this is a manifestation of a waking-dream (an illusory experience). Similarly, for one who has died and awakened elsewhere, that state verily becomes a complete waking-dream (illusion).
इतिहासमयावेव जाग्रत्स्वप्नावुभावपि ।
परस्परं गतावेतावुपमानोपमेयताम् ॥ ३१ ॥
itihāsamayāveva jāgratsvapnāvubhāvapi ,
parasparaṃ gatāvetāvupamānopameyatām 31
31. itihāsamayau eva jāgratsvapnau ubhau api
parasparam gatau etau upamānopameyatām
31. Both the waking state and the dream state are verily characterized by narratives or historical accounts. These two (states) have become mutually comparable, acting as both the standard of comparison and the object to be compared.
स्वप्नो जाग्रदिवाभाति जाग्रत्स्वप्नमिवोदितम् ।
वस्तुतस्तु द्वयमसच्चित्खं कचति केवलम् ॥ ३२ ॥
svapno jāgradivābhāti jāgratsvapnamivoditam ,
vastutastu dvayamasaccitkhaṃ kacati kevalam 32
32. svapnaḥ jāgrat iva ābhāti jāgrat svapnam iva uditam
vastutaḥ tu dvayam asat citkham kacati kevalam
32. A dream appears as if it were the waking state, and the waking state is perceived as if it were a dream. But in reality, both (states) are unreal; only consciousness-space (citkham) shines forth.
स्थावरं जंगमं चैव भूतजातमशेषतः ।
चिन्मात्रव्यतिरेकेण किमन्यदुपपद्यते ॥ ३३ ॥
sthāvaraṃ jaṃgamaṃ caiva bhūtajātamaśeṣataḥ ,
cinmātravyatirekeṇa kimanyadupapadyate 33
33. sthāvaram jaṅgamam ca eva bhūtajātam aśeṣataḥ
cinmātravyatikereṇa kim anyat upapadyate
33. sthāvaram jaṅgamam ca eva aśeṣataḥ bhūtajātam
cinmātravyatikereṇa anyat kim upapadyate
33. What else, apart from pure consciousness (cit), can truly exist or be explained in the entirety of all manifest beings, whether stationary or mobile?
मृन्मयं तु यथा भाण्डं मृच्छून्यं नोपलभ्यते ।
चिच्चमत्कारमात्रात्म तथा काष्ठोपलाद्यपि ॥ ३४ ॥
mṛnmayaṃ tu yathā bhāṇḍaṃ mṛcchūnyaṃ nopalabhyate ,
ciccamatkāramātrātma tathā kāṣṭhopalādyapi 34
34. mṛnmayam tu yathā bhāṇḍam mṛcchūnyam na upalabhyate
citcamatkāramātrātma tathā kāṣṭhopalādyapi
34. yathā mṛnmayam bhāṇḍam mṛcchūnyam na upalabhyate,
tathā kāṣṭhopalādyapi citcamatkāramātrātma
34. Just as an earthen pot is not perceived as being devoid of clay, similarly, wood, stone, and other such things are by their very nature (ātman) merely a wondrous manifestation (camatkāra) of pure consciousness (cit).
वस्तुजातमिदं स्वप्ने जाग्रत्यपि तथैव नः ।
दृष्टो य उपलः स्वप्ने चिच्चमत्करणादृते ॥ ३५ ॥
vastujātamidaṃ svapne jāgratyapi tathaiva naḥ ,
dṛṣṭo ya upalaḥ svapne ciccamatkaraṇādṛte 35
35. vastujātam idam svapne jāgrati api tathā eva
naḥ dṛṣṭaḥ yaḥ upalaḥ svapne citcamatkaraṇāt ṛte
35. idam vastujātam svapne jāgrati api tathā eva naḥ.
svapne yaḥ upalaḥ dṛṣṭaḥ citcamatkaraṇāt ṛte
35. This collection of objects appears to us both in a dream and similarly in the waking state. What kind of stone, seen in a dream, could exist apart from the manifestation of pure consciousness (cit)?
किमन्यत्संवद प्राज्ञ किलावश्यं चिदेव सा ।
ननु यादृग्वपुः स्वप्ने जाग्रत्तादृगखण्डितम् ॥ ३६ ॥
kimanyatsaṃvada prājña kilāvaśyaṃ cideva sā ,
nanu yādṛgvapuḥ svapne jāgrattādṛgakhaṇḍitam 36
36. kim anyat saṃvada prājña kila āvaśyam cit eva sā
nanu yādṛk vapuḥ svapne jāgrat tādṛk akhaṇḍitam
36. prājña kim anyat saṃvada? kila āvaśyam sā cit eva.
nanu svapne yādṛk vapuḥ jāgrat tādṛk akhaṇḍitam?
36. O wise one, tell me, what else could there be? Indeed, it must necessarily be consciousness (cit) alone. Is it not true that whatever form appears in a dream is experienced as unbroken even in the waking state?
जगज्जातमतः सर्वं चिन्मात्रं ब्रह्मखण्डितम् ।
जगज्जातमतः सर्वं चिन्मात्रं ब्रह्मकुट्टिमम् ॥ ३७ ॥
jagajjātamataḥ sarvaṃ cinmātraṃ brahmakhaṇḍitam ,
jagajjātamataḥ sarvaṃ cinmātraṃ brahmakuṭṭimam 37
37. jagat jātam ataḥ sarvam cinmātram brahma-khaṇḍitam
jagat jātam ataḥ sarvam cinmātram brahma-kuṭṭimam
37. ataḥ jagat jātam sarvam cinmātram brahma-khaṇḍitam
ataḥ jagat jātam sarvam cinmātram brahma-kuṭṭimam
37. Therefore, the entire world that has arisen is solely consciousness (cit), a fragment of Brahman. Similarly, the entire world that has arisen is solely consciousness (cit), the very foundation of Brahman.
मृन्मयं तु यथा भाण्डं मृच्छून्यं नोपलभ्यते ।
चिन्मयं तु तथा चेत्यं चिच्छून्यं नोपलभ्यते ॥ ३८ ॥
mṛnmayaṃ tu yathā bhāṇḍaṃ mṛcchūnyaṃ nopalabhyate ,
cinmayaṃ tu tathā cetyaṃ cicchūnyaṃ nopalabhyate 38
38. mṛnmayam tu yathā bhāṇḍam mṛt-śūnyam na upalabhyate
cinmayam tu tathā cetyam cit-śūnyam na upalabhyate
38. yathā mṛnmayam bhāṇḍam tu mṛt-śūnyam na upalabhyate
tathā cinmayam cetyam tu cit-śūnyam na upalabhyate
38. Just as a vessel (bhāṇḍam) made of clay is indeed not found to be without clay, similarly, a perceptible object (cetyam) made of consciousness (cit) is indeed not found to be without consciousness (cit).
शैलात्मकं यथा भाण्डं शैलशून्यं न लभ्यते ।
चिन्मयं तु तथा चेत्यं चिच्छून्यं नोपलभ्यते ॥ ३९ ॥
śailātmakaṃ yathā bhāṇḍaṃ śailaśūnyaṃ na labhyate ,
cinmayaṃ tu tathā cetyaṃ cicchūnyaṃ nopalabhyate 39
39. śaila-ātmakam yathā bhāṇḍam śaila-śūnyam na labhyate
cinmayam tu tathā cetyam cit-śūnyam na upalabhyate
39. yathā śaila-ātmakam bhāṇḍam śaila-śūnyam na labhyate
tathā cinmayam cetyam tu cit-śūnyam na upalabhyate
39. Just as a vessel (bhāṇḍam) having the nature of stone is not found without stone, similarly, a perceptible object (cetyam) made of consciousness (cit) is indeed not found without consciousness (cit).
द्रवरूपं यथा वारि द्रवरिक्तं न लभ्यते ।
चिन्मयं तु तथा चेत्यं चिच्छून्यं नोपलभ्यते ॥ ४० ॥
dravarūpaṃ yathā vāri dravariktaṃ na labhyate ,
cinmayaṃ tu tathā cetyaṃ cicchūnyaṃ nopalabhyate 40
40. dravarūpam yathā vāri drava-riktam na labhyate
cinmayam tu tathā cetyam cit-śūnyam na upalabhyate
40. yathā dravarūpam vāri drava-riktam na labhyate
tathā cinmayam cetyam tu cit-śūnyam na upalabhyate
40. Just as water (vāri) in liquid form is not found empty of liquid, similarly, a perceptible object (cetyam) made of consciousness (cit) is indeed not found without consciousness (cit).
ऊष्मरूपो यथा वह्निर्निरूष्मा नोपलभ्यते ।
चिन्मयं तु तथा चेत्यं चिच्छून्यं नोपलभ्यते ॥ ४१ ॥
ūṣmarūpo yathā vahnirnirūṣmā nopalabhyate ,
cinmayaṃ tu tathā cetyaṃ cicchūnyaṃ nopalabhyate 41
41. ūṣmarūpaḥ yathā vahniḥ nirūṣmā na upalabhyate |
cinmayaṃ tu tathā cetyaṃ cicchūnyaṃ na upalabhyate ||
41. Just as fire, whose intrinsic nature (dharma) is heat, is not perceived without heat, similarly, the knowable, which consists of consciousness (cit), is not perceived when it is devoid of consciousness.
यथा स्पन्दमयो वायुरस्पन्दो नोपलभ्यते ।
चिन्मयं तु तथा चेत्यं चिच्छून्यं नोपलभ्यते ॥ ४२ ॥
yathā spandamayo vāyuraspando nopalabhyate ,
cinmayaṃ tu tathā cetyaṃ cicchūnyaṃ nopalabhyate 42
42. yathā spandamayaḥ vāyuḥ aspandaḥ na upalabhyate |
cinmayaṃ tu tathā cetyaṃ cicchūnyaṃ na upalabhyate ||
42. Just as wind, whose intrinsic nature (dharma) is motion, is not perceived without motion, similarly, the knowable, which consists of consciousness (cit), is not perceived when it is devoid of consciousness.
यद्यन्मयं तद्विना तु तत्कथं किल लभ्यते ।
क्वाशून्यं लभ्यते व्योम क्वाघना लभ्यते मही ॥ ४३ ॥
yadyanmayaṃ tadvinā tu tatkathaṃ kila labhyate ,
kvāśūnyaṃ labhyate vyoma kvāghanā labhyate mahī 43
43. yat yat mayam tat vinā tu tat kathaṃ kila labhyate |
kva aśūnyaṃ labhyate vyoma kva aghanā labhyate mahī ||
43. Whatever consists of something, how indeed can that be found without it? Where is space (vyoma) found to be non-empty? And where is the earth (mahī) found to be non-dense?
चिद्व्योममयमेवेदं यथा घटपटादिकम् ।
स्वप्ने तथेदं शैलादि चिद्व्योमाभासमात्रकम् ॥ ४४ ॥
cidvyomamayamevedaṃ yathā ghaṭapaṭādikam ,
svapne tathedaṃ śailādi cidvyomābhāsamātrakam 44
44. cidvyomamayam eva idam yathā ghaṭapaṭādikam |
svapne tathā idam śailādi cidvyomābhāsamātrakam ||
44. Just as this (world) is entirely composed of consciousness-space (cidvyoma), like pots, clothes, and other objects; similarly, in a dream, these mountains and so on are merely appearances within consciousness-space.
स्वप्ने यथा गगनमेव पुराचलादि संविन्मयं सुभग जाग्रति तद्वदेव ।
स्वप्नोऽथ जाग्रदिति शान्तमनन्तमेकं चिन्मात्रमत्र ननु नाम विनास्तु वादः ॥ ४५ ॥
svapne yathā gaganameva purācalādi saṃvinmayaṃ subhaga jāgrati tadvadeva ,
svapno'tha jāgraditi śāntamanantamekaṃ cinmātramatra nanu nāma vināstu vādaḥ 45
45. svapne yathā gaganam eva purācalādi
saṃvinmayam subhaga jāgrati tadvat eva
svapnaḥ atha jāgrat iti śāntam anantam ekam
cinmātram atra nanu nāma vinā astu vādaḥ
45. subhaga,
yathā svapne gaganam eva purācalādi saṃvinmayam (bhavati),
tadvat eva jāgrati (api asti).
atha atra nanu śāntam anantam ekam cinmātram (eva asti).
svapnaḥ jāgrat iti nāma vinā vādaḥ astu.
45. O fortunate one, just as in a dream the sky itself, ancient mountains, and so forth are entirely consciousness (saṃvitmayaṃ), similarly, it is the same in the waking state. Therefore, here, there is surely only the tranquil, infinite, singular, pure consciousness (cinmātram); let there be discourse about this, without mere verbal disputes over names like 'dream' or 'waking'.

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vairāgya prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33

mumukṣu prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20

utpatti prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122

sthiti prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62

upaśama prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93

nirvāṇa prakaraṇa (bhāga 1)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128

nirvāṇa prakaraṇa (bhāga 2) (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 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 (current chapter) 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