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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-125

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श्रीवसिष्ठ उवाच ।
वर्षे शान्तभयाभिख्ये जलधारे गिरौ तरौ ।
तादृक्कर्तरिपानीयं शाकद्वीपे पिबन् स्थितः ॥ १ ॥
śrīvasiṣṭha uvāca ,
varṣe śāntabhayābhikhye jaladhāre girau tarau ,
tādṛkkartaripānīyaṃ śākadvīpe piban sthitaḥ 1
1. śrīvasiṣṭha uvāca varṣe śāntabhayābhikhye jaladhāre
girau tarau tādṛkkartaripānīyaṃ śākadvīpe piban sthitaḥ
1. śrīvasiṣṭha uvāca: saḥ śākadvīpe śāntabhayābhikhye varṣe
jaladhāre girau tarau tādṛkkartaripānīyaṃ piban sthitaḥ
1. Sage Vasiṣṭha said: In the Śāka continent (dvīpa), in the region (varṣa) named Śāntabhaya, he remained, drinking such primordial water from a water-bearing mountain or a water-bearing tree.
पूर्वोऽथ वर्षसप्तत्या पाश्चात्येनैत्य मोक्षितः ।
विद्यया क्रकचेनेव छित्त्वा वृक्षत्वमक्षतः ॥ २ ॥
pūrvo'tha varṣasaptatyā pāścātyenaitya mokṣitaḥ ,
vidyayā krakaceneva chittvā vṛkṣatvamakṣataḥ 2
2. pūrvaḥ atha varṣasaptatyā pāścātyena etya mokṣitaḥ
vidyayā krakacena iva chittvā vṛkṣatvaṃ akṣataḥ
2. atha varṣasaptatyā pāścātyena etya,
pūrvaḥ vidyayā mokṣitaḥ akṣataḥ krakacena iva vṛkṣatvaṃ chittvā
2. Then, after seventy years, the former one was liberated, unharmed (akṣataḥ), by the latter one who had arrived. This was achieved through knowledge (vidyā), just as one cuts down a tree (vṛkṣatva) with a saw.
पाश्चात्यः शिशिरे वर्षे पाषाणत्वमुपागतः ।
मोचितो दक्षिणेनाशु गोमांसादिप्रयोगतः ॥ ३ ॥
pāścātyaḥ śiśire varṣe pāṣāṇatvamupāgataḥ ,
mocito dakṣiṇenāśu gomāṃsādiprayogataḥ 3
3. pāścātyaḥ śiśire varṣe pāṣāṇatvam upāgataḥ
mocitaḥ dakṣiṇena āśu gomāṃsādiprayogataḥ
3. śiśire varṣe pāścātyaḥ pāṣāṇatvam upāgataḥ
dakṣiṇena gomāṃsādiprayogataḥ āśu mocitaḥ
3. In the cold region, the Westerner had become stone-like. He was quickly liberated by the Southerner through the use of beef and similar substances.
शिवेऽस्ताचलपारस्थे वर्षे वर्षेण पश्चिमः ।
मोचितो दक्षिणेनैत्य गोपिशाच्या वृषीकृतः ॥ ४ ॥
śive'stācalapārasthe varṣe varṣeṇa paścimaḥ ,
mocito dakṣiṇenaitya gopiśācyā vṛṣīkṛtaḥ 4
4. śive astācalapārasthe varṣe varṣeṇa paścimaḥ
mocitaḥ dakṣiṇena etya gopiśācyā vṛṣīkṛtaḥ
4. śive astācalapārasthe varṣe gopiśācyā vṛṣīkṛtaḥ
paścimaḥ varṣeṇa dakṣiṇena etya mocitaḥ
4. When the auspicious one (Shiva) was positioned beyond the setting mountain, in that region, the Westerner, having been transformed into a bull by a cow-demoness, was freed by the Southerner who came, over the course of a year.
अत्रैव क्षेमके वर्षे आम्बिकेयगिरौ तरौ ।
दक्षिणो यक्षतां यातो मोक्षं यक्षेण लब्धवान् ॥ ५ ॥
atraiva kṣemake varṣe āmbikeyagirau tarau ,
dakṣiṇo yakṣatāṃ yāto mokṣaṃ yakṣeṇa labdhavān 5
5. atra eva kṣemake varṣe āmbikeya-girau tarau
dakṣiṇaḥ yakṣatām yātaḥ mokṣam yakṣeṇa labdhavān
5. atra eva kṣemake varṣe āmbikeyagirau tarau
dakṣiṇaḥ yakṣatām yātaḥ yakṣeṇa mokṣam labdhavān
5. Right here, in the Kṣemaka region, on Mount Āmbikeya, on a tree, the Southerner attained the state of being a yakṣa. He obtained final liberation (mokṣa) through the yakṣa.
अत्रैव वृषके वर्षे शैले केसरनामनि ।
केसरित्वं गतः पूर्वः पाश्चात्येनैव मोचितः ॥ ६ ॥
atraiva vṛṣake varṣe śaile kesaranāmani ,
kesaritvaṃ gataḥ pūrvaḥ pāścātyenaiva mocitaḥ 6
6. atra eva vṛṣake varṣe śaile kesaranāmani
kesaritvam gataḥ pūrvaḥ pāścātyena eva mocitaḥ
6. atra eva vṛṣake varṣe kesaranāmani śaile
pūrvaḥ kesaritvam gataḥ pāścātyena eva mocitaḥ
6. Right here, in the Vṛṣaka region, on the mountain named Kesara, the Easterner attained the state of being a lion. He was liberated by the Westerner himself.
श्रीराम उवाच ।
एकदेशगता विष्वग्व्याप्य कर्माणि कुर्वते ।
योगिनस्त्रिषु कालेषु सर्वाणि भगवन्कथम् ॥ ७ ॥
śrīrāma uvāca ,
ekadeśagatā viṣvagvyāpya karmāṇi kurvate ,
yoginastriṣu kāleṣu sarvāṇi bhagavankatham 7
7. śrīrāma uvāca ekadeśagatā viṣvak vyāpya karmāṇi
kurvate yoginaḥ triṣu kāleṣu sarvāṇi bhagavan katham
7. śrīrāma uvāca.
bhagavan,
ekadeśagatā yoginaḥ viṣvak vyāpya triṣu kāleṣu sarvāṇi karmāṇi katham kurvate.
7. Shri Rama said: O Venerable One, how is it that yogis, though located in a single place, perform all actions (karma) by pervading everywhere, throughout the three periods of time?
श्रीवसिष्ठ उवाच ।
इह रामाप्रबुद्धानां यदस्त्यस्त्वलमेव नः ।
तेन यत्तु प्रबुद्धानां तदिदं श्रृणु कथ्यते ॥ ८ ॥
śrīvasiṣṭha uvāca ,
iha rāmāprabuddhānāṃ yadastyastvalameva naḥ ,
tena yattu prabuddhānāṃ tadidaṃ śrṛṇu kathyate 8
8. śrīvasiṣṭha uvāca iha rāma aprabuddhānāṃ yat asti astu alam
eva naḥ tena yat tu prabuddhānāṃ tat idam śṛṇu kathyate
8. śrīvasiṣṭha uvāca.
rāma,
iha aprabuddhānāṃ yat asti astu alam eva naḥ.
tena tu yat prabuddhānāṃ tat idam śṛṇu kathyate.
8. Shri Vasiṣṭha said: O Rama, concerning this matter, whatever pertains to the unenlightened ones, let it be; that is sufficient for us. But listen, what concerns the enlightened ones, that is now being explained.
चिन्मात्रसत्तासामान्यादृतेऽन्यन्नात्म तद्विदाम् ।
दृश्यात्यन्ताभावबोधे सर्गासर्गदृशोः क्षये ॥ ९ ॥
cinmātrasattāsāmānyādṛte'nyannātma tadvidām ,
dṛśyātyantābhāvabodhe sargāsargadṛśoḥ kṣaye 9
9. cinmātrasattāsāmānyāt ṛte anyat na ātman tadvidām
dṛśyātyantābhāvabodhe sargāsargadṛśoḥ kṣaye
9. tadvidām cinmātrasattāsāmānyāt ṛte anyat na
ātman dṛśyātyantābhāvabodhe sargāsargadṛśoḥ kṣaye
9. For those who understand the ultimate truth, there is no self (ātman) other than the universal essence of pure consciousness-existence. This occurs upon the cessation of the perspectives of creation and non-creation, and in the realization of the absolute non-existence of the visible world (dṛśya).
चिन्मात्रसत्तासामान्ये विश्रान्तस्य निरन्तरम् ।
सर्वेशस्येह सर्वत्वं सर्वात्मत्वं च सर्वदा ॥ १० ॥
cinmātrasattāsāmānye viśrāntasya nirantaram ,
sarveśasyeha sarvatvaṃ sarvātmatvaṃ ca sarvadā 10
10. cinmātrasattāsāmānye viśrāntasya nirantaram
sarveśasya iha sarvatvam sarvātmatvam ca sarvadā
10. nirantaram cinmātrasattāsāmānye viśrāntasya
sarveśasya iha sarvadā sarvatvam ca sarvātmatvam
10. For the Lord of all, who constantly rests in the universal essence of pure consciousness-existence, there is always, in this state, the quality of being all and the quality of being the self (ātman) of all.
वद केन कथं कुत्र कदा किमिव रोध्यते ।
सर्वगस्त्वथ सर्वात्मा यत्र भाति यदा यथा ॥ ११ ॥
vada kena kathaṃ kutra kadā kimiva rodhyate ,
sarvagastvatha sarvātmā yatra bhāti yadā yathā 11
11. vada kena katham kutra kadā kim iva rodhyate
sarvagaḥ tu atha sarvātmā yatra bhāti yadā yathā
11. sarvagaḥ tu atha sarvātmā yatra yadā yathā bhāti
kena katham kutra kadā kim iva rodhyate vada
11. Tell me, by whom, how, where, when, and in what manner can it be hindered, considering that the all-pervading (sarvaga) all-self (sarvātmā) shines forth wherever, whenever, and however it appears?
तथा भाति तदा तत्र सर्वात्मनि किमस्ति नो ।
अतीतं वर्तमानं च भविष्यत्स्थूलमप्यणु ॥ १२ ॥
tathā bhāti tadā tatra sarvātmani kimasti no ,
atītaṃ vartamānaṃ ca bhaviṣyatsthūlamapyaṇu 12
12. tathā bhāti tadā tatra sarvātmani kim asti no
atītam vartamānam ca bhaviṣyat sthūlam api aṇu
12. sarvātmani tatra tadā tathā bhāti kim no asti
atītam vartamānam ca bhaviṣyat sthūlam api aṇu
12. Thus, when it manifests there and then in the all-self (ātman), nothing is absent. The past, the present, and the future; the gross and also the subtle (aṇu) are all present.
तथा दूरमदूरं च निमेषः कल्प एव च ।
स्वरूपमजहत्येव सामान्ये तानि सर्वदा ॥ १३ ॥
tathā dūramadūraṃ ca nimeṣaḥ kalpa eva ca ,
svarūpamajahatyeva sāmānye tāni sarvadā 13
13. tathā dūram adūram ca nimeṣaḥ kalpaḥ eva ca
svarūpam ajahati eva sāmānye tāni sarvadā
13. tathā dūram adūram ca nimeṣaḥ kalpaḥ eva ca
tāni svarūpam ajahati eva sarvadā sāmānye
13. Likewise, the far and the near, the moment and even the eon (kalpa) – all these, without ever abandoning their intrinsic nature (svarūpa), are always present in the universal principle.
सर्वात्मनि स्थितान्येव पश्य मायाविजृम्भितम् ।
अजातमनिरुद्धं च यथास्थितमवस्थितम् ॥ १४ ॥
sarvātmani sthitānyeva paśya māyāvijṛmbhitam ,
ajātamaniruddhaṃ ca yathāsthitamavasthitam 14
14. sarvātmani sthitāni eva paśya māyāvijṛmbhitam
ajātam aniruddham ca yathāsthitam avasthitam
14. sarvātmani sthitāni eva ajātam aniruddham ca
yathāsthitam avasthitam māyāvijṛmbhitam paśya
14. Behold, all these (phenomena), indeed situated in the all-self (ātman), are the very manifestation of illusion (māyā) – which is unborn, unobstructed, and established in its original form.
विज्ञानघनमेवेदमत एव जगत्त्रयम् ।
नभस्त्वमत्यजंश्चैव सर्वात्मैव नभः स्थितम् ॥ १५ ॥
vijñānaghanamevedamata eva jagattrayam ,
nabhastvamatyajaṃścaiva sarvātmaiva nabhaḥ sthitam 15
15. vijñānaghanam eva idam ataḥ eva jagattrayam | nabhaḥ
tvam atyajan ca eva sarvātmā eva nabhaḥ sthitam
15. idam eva vijñānaghanam ataḥ eva jagattrayam tvam
nabhaḥ atyajan ca eva sarvātmā eva nabhaḥ sthitam
15. This (reality) is indeed a dense mass of pure consciousness (vijñāna). Therefore, the three worlds are also (of this nature). And without abandoning your nature as space, you are truly the Self (ātman of all, existing as space.
जगदात्मा जगद्रूपं द्रष्टृदृश्यतयोदितम् ।
विश्वात्मदृग्वपुर्यत्स्यात्तत्किं केन कथं कदा ॥ १६ ॥
jagadātmā jagadrūpaṃ draṣṭṛdṛśyatayoditam ,
viśvātmadṛgvapuryatsyāttatkiṃ kena kathaṃ kadā 16
16. jagat ātmā jagat rūpam draṣṭṛ dṛśyatayā uditam |
viśvātmadṛk vapuḥ yat syāt tat kim kena katham kadā
16. jagat ātmā jagat rūpam draṣṭṛ dṛśyatayā uditam yat
viśvātmadṛk vapuḥ syāt tat kim kena katham kadā
16. The world is the (universal) Self (ātman), the world is the form, manifested as both the seer and the seen. If something were to be the body of the universal Self's vision, then what is it, by what means, how, and when (does it exist)?
दुःसाध्यं ब्रूहि तत्त्वज्ञ साध्यासाध्यस्वरूपिणः ।
तस्मादस्याः सदैकस्या विपश्चिद्राजसंविदः ॥ १७ ॥
duḥsādhyaṃ brūhi tattvajña sādhyāsādhyasvarūpiṇaḥ ,
tasmādasyāḥ sadaikasyā vipaścidrājasaṃvidaḥ 17
17. duḥsādhyam brūhi tattvajña sādhyāsādhyasvarūpiṇaḥ
| tasmāt asyāḥ sadā ekasyāḥ vipaścitrājasaṃvidaḥ
17. he tattvajña! duḥsādhyam brūhi tasmāt asyāḥ sadā ekasyāḥ vipaścitrājasaṃvidaḥ sādhyāsādhyasvarūpiṇaḥ (astīti).
17. O knower of truth (tattvajña), tell me what is difficult to achieve *for* this royal consciousness (saṃvid) of the wise, which, though always one, possesses the nature of both attainable and unattainable (and continues in the next verse).
प्रबोधमनुगच्छन्त्या अप्राप्तायाः परं पदम् ।
एकस्या अप्यनेकस्याः सर्वं सर्वत्र युज्यते ॥ १८ ॥
prabodhamanugacchantyā aprāptāyāḥ paraṃ padam ,
ekasyā apyanekasyāḥ sarvaṃ sarvatra yujyate 18
18. prabodham anugacchantyāḥ aprāptāyāḥ param padam
| ekasyāḥ api anekasyāḥ sarvam sarvatra yujyate
18. (tasyāḥ) prabodham anugacchantyāḥ
(tasyāḥ) aprāptāyāḥ param padam
(tasyāḥ) ekasyāḥ api anekasyāḥ
(saṃvidaḥ) sarvam sarvatra yujyate
18. O knower of truth (tattvajña), tell me what is difficult to achieve *for* this royal consciousness (saṃvid) of the wise, which, though always one, possesses the nature of both attainable and unattainable; which, even while pursuing true awakening (prabodha) and not yet having reached the supreme state, is still one yet also manifold, so that everything is fitting everywhere.
बोधाबोधात्मरूपे हि किं नामास्ति परात्मनि ।
अप्राप्तायाः परं बोधं पदार्थाकुलतोचिता ॥ १९ ॥
bodhābodhātmarūpe hi kiṃ nāmāsti parātmani ,
aprāptāyāḥ paraṃ bodhaṃ padārthākulatocitā 19
19. bodhābodhātmarūpe hi kim nāma asti parātmani
aprāptāyāḥ param bodham padārthākulatā ucitā
19. parātmani bodhābodhātmarūpe hi kim nāma asti
param bodham aprāptāyāḥ padārthākulatā ucitā
19. What name, indeed, can be ascribed to the Supreme Self (paramātman), whose essential nature (ātman) encompasses both knowledge (bodha) and non-knowledge? For that state of being which has not attained supreme knowledge, agitation caused by objects of experience is appropriate.
किंचिद्बोधं प्रविष्टायाः सिद्धताप्युचितैव सा ।
एवं ते सर्वदिक्संस्थाः सर्वमेव परस्परम् ॥ २० ॥
kiṃcidbodhaṃ praviṣṭāyāḥ siddhatāpyucitaiva sā ,
evaṃ te sarvadiksaṃsthāḥ sarvameva parasparam 20
20. kiñcit bodham praviṣṭāyāḥ siddhatā api ucitā eva
sā evam te sarvadiksaṃsthāḥ sarvam eva parasparam
20. kiñcit bodham praviṣṭāyāḥ sā api siddhatā eva ucitā
evam te sarvadiksaṃsthāḥ sarvam eva parasparam
20. But for that state of being which has entered a certain level of knowledge (bodha), even the attainment of perfection is indeed appropriate. In this way, all those (states or beings) existing in all directions, indeed all of them, mutually...
पश्यन्त्यनुभवन्त्याशु चिकित्सन्ते च संकटम् ।
बोधाकाशः स्वकाद्रूपादीषच्च्युत इवाशु चेत् ॥ २१ ॥
paśyantyanubhavantyāśu cikitsante ca saṃkaṭam ,
bodhākāśaḥ svakādrūpādīṣaccyuta ivāśu cet 21
21. paśyanti anubhavanti āśu cikitsante ca saṅkaṭam
bodhākāśaḥ svakāt rūpāt īṣat cyutaḥ iva āśu cet
21. te parasparam āśu paśyanti anubhavanti ca saṅkaṭam
cikitsante cet bodhākāśaḥ svakāt rūpāt īṣat iva āśu cyutaḥ
21. ...they swiftly perceive, experience, and alleviate distress. If the space of consciousness (bodhākāśa) quickly deviates even slightly from its own intrinsic nature...
तदन्यतामिवादत्ते सुस्थितोऽपि यथास्थितम् ।
श्रीराम उवाच ।
विपश्चितः प्रबुद्धाश्चेत्कथं सिंहवृषादिताम् ॥ २२ ॥
tadanyatāmivādatte susthito'pi yathāsthitam ,
śrīrāma uvāca ,
vipaścitaḥ prabuddhāścetkathaṃ siṃhavṛṣāditām 22
22. tat anyatām iva ādatte susthitaḥ api yathāsthitam śrīrāmaḥ
uvāca vipaścitaḥ prabuddhāḥ cet katham siṃhavṛṣāditām
22. [bodhākāśaḥ] susthitaḥ api tat
anyatām iva yathāsthitam ādatte
śrīrāmaḥ uvāca vipaścitaḥ cet
prabuddhāḥ katham siṃhavṛṣāditām
22. then, even though fundamentally well-established, it assumes a state of otherness, as if reverting to its former condition. Shri Rama said: If the wise (vipaścitaḥ) are truly awakened, then how can they still perceive or experience the dualistic characteristics, such as those of lions and bulls?
दिक्षु यान्तीति मे ब्रह्मन्बोधाय कथयाश्वलम् ।
श्रीवसिष्ठ उवाच ।
प्रबुद्धाः कथिता ये ते योगिनस्ते मयानघ ॥ २३ ॥
dikṣu yāntīti me brahmanbodhāya kathayāśvalam ,
śrīvasiṣṭha uvāca ,
prabuddhāḥ kathitā ye te yoginaste mayānagha 23
23. dikṣu yānti iti me brahman bodhāya
kathaya aśvalam | śrīvasiṣṭha
uvāca | prabuddhāḥ kathitāḥ
ye te yoginaḥ te mayā anagha ||
23. brahman me bodhāya dikṣu yānti iti aśvalam kathaya śrīvasiṣṭha uvāca anagha mayā ye te yoginaḥ kathitāḥ,
te prabuddhāḥ
23. O Brahman, for my understanding, please tell me quickly how they move in various directions. Sri Vasistha said: O sinless one, those practitioners of yoga (yoginaḥ) whom I have spoken of are indeed enlightened.
प्रसङ्गरूपान्तरतो न प्रबुद्धा विपश्चितः ।
विपश्चितो महाबाहो प्रबुद्धा निपुणं न ते ॥ २४ ॥
prasaṅgarūpāntarato na prabuddhā vipaścitaḥ ,
vipaścito mahābāho prabuddhā nipuṇaṃ na te 24
24. prasaṅgarūpāntarataḥ na prabuddhāḥ vipaścitaḥ |
vipaścitaḥ mahābāho prabuddhāḥ nipuṇam na te ||
24. prasaṅgarūpāntarataḥ vipaścitaḥ na prabuddhāḥ
mahābāho te vipaścitaḥ nipuṇam na prabuddhāḥ
24. The wise ones (vipaścitaḥ) are not truly enlightened because of their attachment to changing forms or contexts. O mighty-armed one, these wise individuals are not perfectly (nipuṇam) awakened.
बोधाबोधदृशोर्मध्ये ते हि दोलायिताः स्थिताः ।
मोक्षचिह्नानि दृश्यन्ते बन्धचिह्नानि चाभितः ॥ २५ ॥
bodhābodhadṛśormadhye te hi dolāyitāḥ sthitāḥ ,
mokṣacihnāni dṛśyante bandhacihnāni cābhitaḥ 25
25. bodhābodhadṛśoḥ madhye te hi dolāyitāḥ sthitāḥ |
mokṣacihnāni dṛśyante bandhacihnāni ca abhitaḥ ||
25. te hi bodhābodhadṛśoḥ madhye dolāyitāḥ sthitāḥ
mokṣacihnāni ca bandhacihnāni abhitaḥ dṛśyante
25. Indeed, they (the wise ones) remain wavering between the views of awareness and unawareness. Both the signs of liberation (mokṣa) and the signs of bondage are seen all around them.
नित्यधर्मप्रबुद्धानां तथाभूततया तया ।
विपश्चितो धारणया योगिनो न परं गताः ॥ २६ ॥
nityadharmaprabuddhānāṃ tathābhūtatayā tayā ,
vipaścito dhāraṇayā yogino na paraṃ gatāḥ 26
26. nityadharmaprabuddhānām tathābhūtatayā tayā |
vipaścitaḥ dhāraṇayā yoginaḥ na param gatāḥ ||
26. nityadharmaprabuddhānām tayā tathābhūtatayā,
vipaścitaḥ yoginaḥ dhāraṇayā param na gatāḥ
26. Even among those who are awakened to the eternal natural law (dharma), it is by that very nature [of being partially awakened] that the wise (vipaścitaḥ) and practitioners of yoga (yoginaḥ) have not attained the supreme goal (param) through mere sustained concentration (dhāraṇā).
धारणायोगिनस्ते हि धारणाप्राप्तसिद्धयः ।
ये परं बोधमायाता येष्वविद्या न विद्यते ॥ २७ ॥
dhāraṇāyoginaste hi dhāraṇāprāptasiddhayaḥ ,
ye paraṃ bodhamāyātā yeṣvavidyā na vidyate 27
27. dhāraṇāyoginaḥ te hi dhāraṇāprāptasiddhayaḥ
ye param bodham āyātāḥ yeṣu avidyā na vidyate
27. ye dhāraṇāyoginaḥ hi te dhāraṇāprāptasiddhayaḥ (santi)
ye param bodham āyātāḥ (santi) yeṣu avidyā na vidyate
27. Indeed, those practitioners of concentration (dhāraṇā) who have attained perfections (siddhis) through it, are those who have reached supreme knowledge, and in whom ignorance (avidyā) does not exist.
किमविद्यामवेक्षन्ते ते तामरसलोचन ।
धारणायोगिनो ह्येते वरेण प्राप्तसिद्धयः ॥ २८ ॥
kimavidyāmavekṣante te tāmarasalocana ,
dhāraṇāyogino hyete vareṇa prāptasiddhayaḥ 28
28. kim avidyām avekṣante te tāmarasallocana
dhāraṇāyoginaḥ hi ete vareṇa prāptasiddhayaḥ
28. he tāmarasallocana,
te dhāraṇāyoginaḥ hi ete vareṇa prāptasiddhayaḥ (santi),
(atha) kim avidyām avekṣante
28. O lotus-eyed one, why would those practitioners of concentration (dhāraṇā), who have attained perfections (siddhis) by a boon, still regard ignorance (avidyā)?
अविद्या विद्यते तेषां तेन तेऽतद्विचारिणः ।
अन्यच्च श्रृणु हे राम जीवन्मुक्तशरीरिणाम् ॥ २९ ॥
avidyā vidyate teṣāṃ tena te'tadvicāriṇaḥ ,
anyacca śrṛṇu he rāma jīvanmuktaśarīriṇām 29
29. avidyā vidyate teṣām tena te atadvicāriṇaḥ
anyat ca śṛṇu he rāma jīvanmuktaśarīriṇām
29. teṣām avidyā vidyate tena te atadvicāriṇaḥ
(bhavanti) he rāma jīvanmuktaśarīriṇām anyat ca śṛṇu
29. Ignorance (avidyā) exists for those who do not engage in discerning inquiry. And, O Rama, listen to another point concerning those who are embodied but liberated while living (jīvanmukta).
भवेद्व्यवहृतावेव पदार्थान्तरवेदनम् ।
मोक्षोऽपि चेतसो धर्मश्चेतस्येव स तिष्ठति ॥ ३० ॥
bhavedvyavahṛtāveva padārthāntaravedanam ,
mokṣo'pi cetaso dharmaścetasyeva sa tiṣṭhati 30
30. bhavet vyavahṛtau eva padārthāntaravedanam mokṣaḥ
api cetasaḥ dharmaḥ cetasi eva saḥ tiṣṭhati
30. व्यवहृतौ एव पदार्थान्तरवेदनम् भवेत् मोक्षः
अपि चेतसः धर्मः (अस्ति) सः चेतसि एव तिष्ठति
30. The perception of distinct objects occurs only within the realm of practical engagement. Liberation (mokṣa) itself is an intrinsic nature (dharma) of the mind, and it resides solely within the mind.
न देहे देहधर्मस्तु न देहाद्विनिवर्तते ।
न कदाचन निर्मुक्तं चेतो भूयो निबध्यते ॥ ३१ ॥
na dehe dehadharmastu na dehādvinivartate ,
na kadācana nirmuktaṃ ceto bhūyo nibadhyate 31
31. na dehe dehadharmaḥ tu na dehāt vinivartate
na kadācana nirmuktam cetaḥ bhūyaḥ nibadhyate
31. dehadharmaḥ tu dehe na,
dehāt na vinivartate.
nirmuktam cetaḥ kadācana bhūyaḥ na nibadhyate.
31. The intrinsic nature (dharma) of the body does not belong to the self (ātman), nor does it ever cease from the body itself. A mind (cetas) that has once been truly liberated is never again bound.
यत्नेनापि पुनर्बद्धं केन वृन्तच्युतं फलम् ।
देहस्तु देहधर्मेण जीवन्मुक्तिमतामपि ॥ ३२ ॥
yatnenāpi punarbaddhaṃ kena vṛntacyutaṃ phalam ,
dehastu dehadharmeṇa jīvanmuktimatāmapi 32
32. yatnena api punaḥ baddham kena vṛntacyutam
phalam dehaḥ tu dehadharmeṇa jīvanmuktimatām api
32. vṛntacyutam phalam kena yatnena api punaḥ baddham? jīvanmuktimatām api dehaḥ tu dehadharmeṇa.
32. Even with effort, by whom can a fruit that has fallen from its stalk be re-bound? Similarly, even for those who possess liberation while living (jīvanmukta), the body (deha) continues to function according to its intrinsic nature (dharma).
गृह्यते तद्गतं तेषां चेतस्त्वचलमेव तत् ।
मोक्षो हि न परज्ञेयो धारणादिप्रयोगवत् ॥ ३३ ॥
gṛhyate tadgataṃ teṣāṃ cetastvacalameva tat ,
mokṣo hi na parajñeyo dhāraṇādiprayogavat 33
33. gṛhyate tat gatam teṣām cetaḥ tu acalam eva
tat mokṣaḥ hi na parajñeyaḥ dhāraṇādiprayogavat
33. teṣām tat gatam gṛhyate,
tu tat cetaḥ acalam eva.
mokṣaḥ hi dhāraṇādiprayogavat parajñeyaḥ na.
33. Their (the jīvanmuktas') body continues to function, but their mind (cetas) is indeed unmoving. For final liberation (mokṣa) is not something to be known by others, like the application of concentration (dhāraṇā) and other practices.
आत्मसंवेद्य एवासौ मध्वाद्यास्वादसौख्यवत् ।
सुखदुःखैर्युतोयोऽसौ स्वयं बन्धानुभूतिमान् ॥ ३४ ॥
ātmasaṃvedya evāsau madhvādyāsvādasaukhyavat ,
sukhaduḥkhairyutoyo'sau svayaṃ bandhānubhūtimān 34
34. ātmasaṃvedyaḥ eva asau madhva-ādi-āsvādasaukhyavat
sukhaduḥkhaiḥ yutaḥ yaḥ asau svayam bandhānubhūtimān
34. asau eva ātmasaṃvedyaḥ madhvādyāsvādasaukhyavat.
yaḥ asau sukhaduḥkhaiḥ yutaḥ,
asau svayam bandhānubhūtimān.
34. This (liberation (mokṣa)) is indeed to be experienced by the self (ātman) alone, similar to the joy of tasting honey and other such delights. He who is associated with pleasures and pains (sukha-duḥkha) is himself the one who experiences bondage.
तन्मुक्तौ मुक्त इत्युक्तः स्वानुभूतिप्रदस्त्वसौ ।
अन्तःशीतलचित्तो हि मुक्त इत्यभिधीयते ॥ ३५ ॥
tanmuktau mukta ityuktaḥ svānubhūtipradastvasau ,
antaḥśītalacitto hi mukta ityabhidhīyate 35
35. tat muktau muktaḥ iti uktaḥ svānubhūtipradaḥ tu
asau antaḥśītalacittaḥ hi muktaḥ iti abhidhīyate
35. tat muktau muktaḥ iti uktaḥ asau svānubhūtipradaḥ
tu antaḥśītalacittaḥ hi muktaḥ iti abhidhīyate
35. One is said to be liberated (mukta) in that liberation (mokṣa). And indeed, this very person, who bestows self-realization (svānubhūti) and whose mind is inwardly tranquil, is truly designated as liberated.
बन्धः संतप्तचित्तेति देहादेस्तन्न दृश्यते ।
शरीरे कणशः कृत्ते राज्ये वा विनियोजिते ॥ ३६ ॥
bandhaḥ saṃtaptacitteti dehādestanna dṛśyate ,
śarīre kaṇaśaḥ kṛtte rājye vā viniyojite 36
36. bandhaḥ saṃtaptacittaḥ iti dehādeḥ tat na
dṛśyate śarīre kaṇaśaḥ kṛtte rājye vā viniyojite
36. bandhaḥ saṃtaptacittaḥ iti.
dehādeḥ tat na dṛśyate.
śarīre kaṇaśaḥ kṛtte vā rājye viniyojite
36. Bondage (bandha) is (the state of having) a tormented mind; it is not perceived to originate from the body or similar external things. (This holds true) even when the body is cut into pieces, or when one is appointed to a kingdom.
रुदतो हसतश्चैव जीवन्मुक्तमतेरिह ।
न दुःखं न सुखं किंचिदन्तर्भवति तत्स्थितम् ॥ ३७ ॥
rudato hasataścaiva jīvanmuktamateriha ,
na duḥkhaṃ na sukhaṃ kiṃcidantarbhavati tatsthitam 37
37. rudataḥ hasataḥ ca eva jīvanmuktamateḥ iha na
duḥkham na sukham kiṃcit antarbhavati tatsthitam
37. iha jīvanmuktamateḥ tatsthitam rudataḥ hasataḥ
ca eva na kiṃcit duḥkham na sukham antarbhavati
37. For the living liberated individual (jīvanmukta) who remains established in that (Absolute Reality), whether weeping or laughing, no sorrow or happiness of any kind arises within them.
गृह्णतोऽप्यनुभूतिस्तु तत्रैवैषास्ति नापरे ।
दृश्यन्ते पण्डिता भग्ना रूपान्तरमुपागताः ॥ ३८ ॥
gṛhṇato'pyanubhūtistu tatraivaiṣāsti nāpare ,
dṛśyante paṇḍitā bhagnā rūpāntaramupāgatāḥ 38
38. gṛhṇataḥ api anubhūtiḥ tu tatra eva eṣā asti na
apare dṛśyante paṇḍitāḥ bhagnāḥ rūpāntaram upāgatāḥ
38. gṛhṇataḥ api tu eṣā anubhūtiḥ tatra eva asti na apare.
paṇḍitāḥ bhagnāḥ rūpāntaram upāgatāḥ dṛśyante
38. Even while accepting (external things), this self-experience (anubhūti) rests only in *that* (liberated individual), and not in others. Otherwise, even learned scholars are observed to be broken, having taken on a different state.
देहादिजीवन्मुक्तानां स्वभावान्न कदाचन ।
मृतोऽपि नैव म्रियते रुदन्नपि न रोदिति ॥ ३९ ॥
dehādijīvanmuktānāṃ svabhāvānna kadācana ,
mṛto'pi naiva mriyate rudannapi na roditi 39
39. dehādijīvanmuktānām svabhāvāt na kadācana
mṛtaḥ api na eva mriyate rudan api na roditi
39. dehādijīvanmuktānām svabhāvāt na kadācana.
mṛtaḥ api na eva mriyate.
rudan api na roditi.
39. Those who are liberated while living (jīvanmukta) from identification with the body and so forth never act contrary to their intrinsic nature (svabhāva). Even though appearing dead, they do not truly die; even though weeping, they do not truly weep.
विहसन्न हसत्येव जीवन्मुक्तो महोदयः ।
वीतरागाः सरागाभा अकोपाः कोपसंयुताः ॥ ४० ॥
vihasanna hasatyeva jīvanmukto mahodayaḥ ,
vītarāgāḥ sarāgābhā akopāḥ kopasaṃyutāḥ 40
40. vihasan na hasati eva jīvanmuktaḥ mahodayaḥ
vītarāgāḥ sarāgābhāḥ akopāḥ kopasaṃyutāḥ
40. mahodayaḥ jīvanmuktaḥ vihasan na eva hasati.
vītarāgāḥ sarāgābhāḥ.
akopāḥ kopasaṃyutāḥ.
40. The greatly exalted (jīvanmukta), liberated while living, even when smiling, does not truly smile. They are free from passion, yet appear passionate; they are free from anger, yet seem to be filled with anger.
अलं दूरगतास्तेषामङ्कुरा नभसो यथा ।
जगदात्मा च नास्त्येव यस्यैकं सर्वमस्ति च ॥ ४२ ॥
alaṃ dūragatāsteṣāmaṅkurā nabhaso yathā ,
jagadātmā ca nāstyeva yasyaikaṃ sarvamasti ca 42
42. alam dūragatāḥ teṣām aṅkurāḥ nabhasaḥ yathā
jagadātmā ca na asti eva yasya ekam sarvam asti ca
42. teṣām aṅkurāḥ nabhasaḥ yathā alam dūragatāḥ.
yasya sarvam ekam asti,
jagadātmā ca na eva asti ca.
42. For such liberated ones, the seeds of worldly desires are indeed far gone, like sprouts that cannot grow from the sky. For them, the world-soul (jagadātman) itself does not truly exist, and for whom everything is truly one.
सुखदुःखादि तस्येति वाग्व्योमविटपोपमा ।
अशोका एव शोचन्ते जीवन्मुक्ता जयान्विताः ॥ ४३ ॥
sukhaduḥkhādi tasyeti vāgvyomaviṭapopamā ,
aśokā eva śocante jīvanmuktā jayānvitāḥ 43
43. sukhaduḥkhādi tasya iti vāk vyomaviṭapopamā
aśokāḥ eva śocante jīvanmuktāḥ jayānvitāḥ
43. tasya sukhaduḥkhādi iti vāk vyomaviṭapopamā.
jayānvitāḥ jīvanmuktāḥ aśokāḥ eva śocante.
43. For such a liberated one, the notions of happiness, sorrow, and so forth are like a tree existing in the sky - mere illusions. The victorious (jīvanmukta), though truly free from sorrow, still appear to grieve.
अच्छिन्ना एकतद्भावा दृश्यन्ते तत्त्वदर्शिनः ।
शिरः कमलजस्योच्चैः सामगायनतत्परम् ॥ ४४ ॥
acchinnā ekatadbhāvā dṛśyante tattvadarśinaḥ ,
śiraḥ kamalajasyoccaiḥ sāmagāyanatatparam 44
44. acchinnāḥ ekatadbhāvāḥ dṛśyante tattvadarśinaḥ
| śiraḥ kamalajasya uccaiḥ sāmagāyanatatparam ||
44. tattvadarśinaḥ acchinnāḥ ekatadbhāvāḥ dṛśyante
kamalajasya śiraḥ uccaiḥ sāmagāyanatatparam (asti)
44. Those who perceive ultimate reality see the unbroken oneness [of existence]. [Consider] the head of the lotus-born (kamalaja) [Brahma], intensely devoted to chanting Sāma hymns aloud...
हरो नखेन चिच्छेद सुकुमारमिवाम्बुजम् ।
शक्तोऽपि न पुनर्ब्रह्मा जनयामास तच्छिरः ॥ ४५ ॥
haro nakhena ciccheda sukumāramivāmbujam ,
śakto'pi na punarbrahmā janayāmāsa tacchiraḥ 45
45. haraḥ nakhena ciccheda sukumāram iva ambujam |
śaktaḥ api na punar brahmā janayāmāsa tat śiraḥ ||
45. haraḥ nakhena sukumāram ambujam iva (tat śiraḥ) ciccheda
brahmā śaktaḥ api tat śiraḥ punar na janayāmāsa
45. Shiva (Hara) severed [Brahma's head] with his nail as if it were a delicate lotus. Even though Brahma (brahmā) was capable, he did not generate that head again.
व्योमैकतास्य चिद्व्योम्नो मुधा मूर्ध्नेतरेण किम् ।
नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन ॥ ४६ ॥
vyomaikatāsya cidvyomno mudhā mūrdhnetareṇa kim ,
naiva tasya kṛtenārtho nākṛteneha kaścana 46
46. vyomaikatā asya citvyomnaḥ mudhā mūrdhnā itareṇa kim
| na eva tasya kṛtena arthaḥ na akṛtena iha kaścana ||
46. asya citvyomnaḥ vyomaikatā (asti),
itareṇa mūrdhnā mudhā kim tasya kṛtena arthaḥ na eva (asti),
iha akṛtena ca kaścana na (asti)
46. Since Brahma's (brahmā) oneness (ekatā) is with the space of pure consciousness, what purpose would another head serve in vain? For him, there is neither any benefit from actions performed, nor from actions not performed in this world.
यद्यथा नाम संपन्नं तत्तथास्त्वितरेण किम् ।
हरो हरिणशावाक्षीमक्षीणशरतोऽश्रु च ।
धत्ते वपुषि दुग्धाब्धिर्गुप्तामृतकलामिव ॥ ४७ ॥
yadyathā nāma saṃpannaṃ tattathāstvitareṇa kim ,
haro hariṇaśāvākṣīmakṣīṇaśarato'śru ca ,
dhatte vapuṣi dugdhābdhirguptāmṛtakalāmiva 47
47. yat yathā nāma sampannam tat tathā
astu itareṇa kim | haraḥ hariṇaśāvākṣīm
akṣīṇaśarataḥ aśru ca dhatte vapuṣi
dugdhābdhiḥ guptāmṛtakalām iva ||
47. yat nāma yathā sampannam,
tat tathā astu,
itareṇa kim haraḥ hariṇaśāvākṣīm (ca) akṣīṇaśarataḥ aśru ca vapuṣi dhatte,
dugdhābdhiḥ guptāmṛtakalām iva (dhatte)
47. Whatever has truly come to pass, let it be just as it is; what concern is there with anything else? Shiva (Hara) embraces the doe-eyed Pārvatī (hariṇaśāvākṣī) and also tears [arising] from the one with unfailing arrows (akṣīṇaśarataḥ) within his body, just as the Milky Ocean (dugdhābdhi) holds a hidden portion of nectar.
शक्तोऽपि रागितामेष न त्यजत्युत्तमाशयः ।
पञ्चेषुदाहसमये दृष्टा नीरागतागुणाः ॥ ४८ ॥
śakto'pi rāgitāmeṣa na tyajatyuttamāśayaḥ ,
pañceṣudāhasamaye dṛṣṭā nīrāgatāguṇāḥ 48
48. śaktaḥ api rāgitām eṣaḥ na tyajati uttamāśayaḥ
pañceṣudāhasamaye dṛṣṭāḥ nīrāgatāguṇāḥ
48. eṣaḥ uttamāśayaḥ śaktaḥ api rāgitām na
tyajati pañceṣudāhasamaye nīrāgatāguṇāḥ dṛṣṭāḥ
48. This noble-minded one, even though capable, does not abandon attachment (rāgitā). The qualities of detachment were observed at the time of the burning of Kāma, the god with five arrows.
नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन ।
न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः ॥ ४९ ॥
naiva tasya kṛtenārtho nākṛteneha kaścana ,
na cāsya sarvabhūteṣu kaścidarthavyapāśrayaḥ 49
49. na eva tasya kṛtena arthaḥ na akṛtena iha kaścana
na ca asya sarvabhūteṣu kaścit arthavyapāśrayaḥ
49. tasya kṛtena arthaḥ na eva iha akṛtena kaścana na
ca asya sarvabhūteṣu kaścit arthavyapāśrayaḥ na
49. Indeed, for him, there is no purpose (artha) whatsoever in what is done, nor in what is not done in this world. Nor does he depend on any purpose (artha) among all beings.
रागितैषास्तु मा वास्य किमरागितयान्यया ।
यद्यथा नाम संपन्नं तत्तथास्त्वितरेण किम् ॥ ५० ॥
rāgitaiṣāstu mā vāsya kimarāgitayānyayā ,
yadyathā nāma saṃpannaṃ tattathāstvitareṇa kim 50
50. rāgitā eṣā astu mā vā asya kim arāgitayā anyayā
yat yathā nāma sampannaṃ tat tathā astu itareṇa kim
50. eṣā rāgitā asya astu vā mā anyayā arāgitayā kim
yat nāma yathā sampannaṃ tat tathā astu itareṇa kim
50. Let this attachment (rāgitā) exist for him or not; what is the use of any other non-attachment? Whatever has indeed transpired in a certain way, let it remain that way. What concern is there with anything else?
करोति कारयत्युच्चैर्म्रियते मार्यतेऽपि च ।
जायते वर्धतेऽजस्रं जीवन्मुक्तो जनार्दनः ॥ ५१ ॥
karoti kārayatyuccairmriyate māryate'pi ca ,
jāyate vardhate'jasraṃ jīvanmukto janārdanaḥ 51
51. karoti kārayati uccaiḥ mriyate māryate api ca
jāyate vardhate ajasraṃ jīvanmuktaḥ janārdanaḥ
51. jīvanmuktaḥ janārdanaḥ karoti uccaiḥ kārayati
mriyate ca api māryate jāyate ajasraṃ vardhate
51. Janārdana, who is liberated while living (jīvanmukta), acts and causes others to act vigorously; he dies and is also caused to die; he is born and grows incessantly.
न चाजवं जवीभावं त्यक्तुं शक्तोऽप्यसौ न तम् ।
तेन त्यक्तेन नैवार्थस्तस्य नैवाश्रितेन च ॥ ५२ ॥
na cājavaṃ javībhāvaṃ tyaktuṃ śakto'pyasau na tam ,
tena tyaktena naivārthastasya naivāśritena ca 52
52. na ca ajavam javībhāvam tyaktum śaktaḥ api asau na tam
tena tyaktena na eva arthaḥ tasya na eva āśritena ca
52. asau śaktaḥ api ajavam tyaktum na ca javībhāvam tam na
tasya tena tyaktena arthaḥ na eva ca āśritena na eva
52. Even he (the sun), though capable, is unable to abandon the state of 'not-moving' (inactivity), nor is he able to abandon 'swiftness'. For him, there is no purpose in what is abandoned, nor in what is embraced.
तद्यथास्थितमेवास्तु इह इत्यस्तवासनम् ।
हरिर्निरिच्छ एवास्ते शुद्धचिन्मात्ररूपभृत् ॥ ५३ ॥
tadyathāsthitamevāstu iha ityastavāsanam ,
harirniriccha evāste śuddhacinmātrarūpabhṛt 53
53. tat yathāsthitam eva astu iha iti astavāsanam
hariḥ niricchaḥ eva āste śuddhacinmātrarūpabhṛt
53. tat iha astavāsanam astu iti yathāsthitam eva
hariḥ niricchaḥ eva śuddhacinmātrarūpabhṛt āste
53. Let that (reality) remain just as it is, with desires (vāsanā) extinguished in this world. Hari, indeed desireless, abides, embodying the form of pure consciousness (cit) alone.
आत्मानमान्दोलयति कालकन्दुकतां गतम् ।
अजस्रं नित्यमादित्यो जगद्गृहनभोङ्गणे ॥ ५४ ॥
ātmānamāndolayati kālakandukatāṃ gatam ,
ajasraṃ nityamādityo jagadgṛhanabhoṅgaṇe 54
54. ātmānam āndolayati kālakandukatām gatam
ajasram nityam ādityaḥ jagadgṛhanabhoṅgaṇe
54. ādityaḥ ajasram nityam jagadgṛhanabhoṅgaṇe
kālakandukatām gatam ātmānam āndolayati
54. Constantly and eternally, the sun (āditya) causes himself (ātman), who has become a ball of time, to swing in the sky-courtyard of the world-house.
न च रोधयितुं देहं न समर्थो दिनेश्वरः ।
निरिच्छ एव निर्वाणस्तथाप्यास्ते यथास्थितम् ॥ ५५ ॥
na ca rodhayituṃ dehaṃ na samartho dineśvaraḥ ,
niriccha eva nirvāṇastathāpyāste yathāsthitam 55
55. na ca rodhayitum deham na samarthaḥ dineśvaraḥ
niricchaḥ eva nirvāṇaḥ tathā api āste yathāsthitam
55. dineśvaraḥ deham rodhayitum na ca samarthaḥ na
tathā api niricchaḥ eva nirvāṇaḥ yathāsthitam āste
55. Nor is the sun (dineśvara) capable of restraining his own body (of light). Nevertheless, he remains desireless and tranquil (nirvāṇa), just as he is.
चन्द्रोऽनुभवति व्यर्थमाकल्पं क्षयमक्षयम् ।
जीवन्मुक्ततया खिन्नो यथास्थितमवस्थितः ॥ ५६ ॥
candro'nubhavati vyarthamākalpaṃ kṣayamakṣayam ,
jīvanmuktatayā khinno yathāsthitamavasthitaḥ 56
56. candraḥ anubhavati vyartham ākalpam kṣayam akṣayam
jīvanmuktatayā khinnaḥ yathāsthitam avasthitaḥ
56. candraḥ ākalpam vyartham akṣayam kṣayam anubhavati.
jīvanmuktatayā khinnaḥ yathāsthitam avasthitaḥ.
56. Just as the moon, for aeons, fruitlessly experiences its undiminishing decay, so too, one who is liberated while living (jīvanmukta), though inwardly wearied by the world as it is, remains steadfastly established in their true nature.
मरुत्तहव्यगौरीशवीर्यग्रासादिखेदिताम् ।
जीवन्मुक्तो वहत्यग्निर्यथा स्थित्या समस्थितिः ॥ ५७ ॥
maruttahavyagaurīśavīryagrāsādikheditām ,
jīvanmukto vahatyagniryathā sthityā samasthitiḥ 57
57. maruttahavyagaurīśavīryagrāsādikheditām
jīvanmuktaḥ vahati agniḥ yathā sthityā samasthitiḥ
57. jīvanmuktaḥ maruttahavyagaurīśavīryagrāsādikheditām vahati.
yathā agniḥ sthityā samasthitiḥ (tām) vahati.
57. Just as Agni (fire), maintaining an equal state (samasthiti) according to its intrinsic nature, endures the distress caused by consuming the sacrificial offerings of Marutta (or the Maruts), the virility of Śiva (Gaurīśa), and so forth; similarly, a person liberated while living (jīvanmukta) endures such things.
बह्वीभिर्विजिगीषाभिः कृपणाविव तिष्ठतः ।
जीवन्मुक्तावपि गुरू लोके शुक्रबृहस्पती ॥ ५८ ॥
bahvībhirvijigīṣābhiḥ kṛpaṇāviva tiṣṭhataḥ ,
jīvanmuktāvapi gurū loke śukrabṛhaspatī 58
58. bahvībhiḥ vijigīṣābhiḥ kṛpaṇau iva tiṣṭhataḥ
jīvanmuktau api gurū loke śukrabṛhaspatī
58. loke gurū śukrabṛhaspatī,
api jīvanmuktau (santaḥ),
bahvībhiḥ vijigīṣābhiḥ kṛpaṇau iva tiṣṭhataḥ.
58. Even the two teachers (gurū) in the world, Śukra and Bṛhaspati, though they are considered liberated while living (jīvanmukta), remain like pitiable individuals due to their many desires for victory.
करोति जनको राज्यं जीवन्मुक्तमना मुनिः ।
जगत्यामाजिषूग्रासु देहं जर्जरतां नयन् ॥ ५९ ॥
karoti janako rājyaṃ jīvanmuktamanā muniḥ ,
jagatyāmājiṣūgrāsu dehaṃ jarjaratāṃ nayan 59
59. karoti janakaḥ rājyam jīvanmuktamanaḥ muniḥ
jagatyām ājiṣu ugrāsu deham jarjaratām nayan
59. jīvanmuktamanaḥ muniḥ janakaḥ rājyam karoti.
jagatyām ugrāsu ājiṣu deham jarjaratām nayan (saḥ karoti).
59. King Janaka, a sage whose mind is liberated while living (jīvanmuktamana), rules his kingdom. In doing so, he brings his body to a state of decrepitude amidst fierce battles in the world.
नलमान्धातृसगरदिलीपनहुषादयः ।
जीवन्मुक्ताश्चिरं राज्यं चक्रुराकुलिता इव ॥ ६० ॥
nalamāndhātṛsagaradilīpanahuṣādayaḥ ,
jīvanmuktāściraṃ rājyaṃ cakrurākulitā iva 60
60. nala māndhātṛ sagara dilīpa nahuṣa ādayaḥ
jīvanmuktāḥ ciram rājyam cakruḥ ākulitāḥ iva
60. nala māndhātṛ sagara dilīpa nahuṣa ādayaḥ
jīvanmuktāḥ ciram rājyam ākulitāḥ iva cakruḥ
60. Kings like Nala, Mandhatri, Sagara, Dilipa, and Nahusha, even though they were liberated while living (jīvanmuktāḥ), ruled their kingdoms for a long time as if they were troubled or disturbed.
व्यवहारे यथैवाज्ञस्तथैव खलु पण्डितः ।
वासनावासने एव कारणं बन्धमोक्षयोः ॥ ६१ ॥
vyavahāre yathaivājñastathaiva khalu paṇḍitaḥ ,
vāsanāvāsane eva kāraṇaṃ bandhamokṣayoḥ 61
61. vyavahāre yathā eva ajñaḥ tathā eva khalu
paṇḍitaḥ vāsanāvāsane eva kāraṇam bandhamokṣayoḥ
61. vyavahāre ajñaḥ yathā eva tathā eva khalu
paṇḍitaḥ bandhamokṣayoḥ kāraṇam vāsanāvāsane eva
61. In their outward behavior, a wise person is indeed just like an ignorant person. It is only the presence or absence of inherent tendencies (vāsanā) that is the cause of bondage and liberation (mokṣa).
बलिप्रह्लादनमुचिवृत्रान्धकमुरादयः ।
जीवन्मुक्ताः स्थितिं चक्रुर्वीतरागाः सरागवत् ॥ ६२ ॥
baliprahlādanamucivṛtrāndhakamurādayaḥ ,
jīvanmuktāḥ sthitiṃ cakrurvītarāgāḥ sarāgavat 62
62. baliprahlādanamucivṛtrāndhakamurādayaḥ
jīvanmuktāḥ sthitim cakruḥ vītarāgāḥ sarāgavat
62. baliprahlādanamucivṛtrāndhakamurādayaḥ
jīvanmuktāḥ vītarāgāḥ sthitim sarāgavat cakruḥ
62. Bali, Prahlada, Namuchi, Vritra, Andhaka, Mura, and similar figures, although liberated while living (jīvanmuktāḥ) and devoid of all attachment, maintained their existence as if they were still full of attachments.
तस्मादसत्त्वे सत्त्वे च रागद्वेषक्षयोदये ।
न मनागपि भेदोऽस्ति ज्ञखं प्रति स्वरूपिणि ॥ ६३ ॥
tasmādasattve sattve ca rāgadveṣakṣayodaye ,
na manāgapi bhedo'sti jñakhaṃ prati svarūpiṇi 63
63. tasmāt asattve sattve ca rāgadveṣakṣayodaye na
manāk api bhedaḥ asti jñakham prati svarūpiṇi
63. tasmāt jñakham svarūpiṇi prati asattve ca sattve
ca rāgadveṣakṣayodaye manāk api bhedaḥ na asti
63. Therefore, concerning the knower (jña), which is like space (kham) in its own essential nature, there is not even the slightest difference, whether (it is in a state of) non-existence or existence (of phenomena), and whether attachment and aversion (rāgadveṣa) are destroyed or arise.
ज्ञानेनाकाशशुद्धेन धर्मान्ये गगनोपमान् ।
विन्दन्ति जीवन्मुक्तानां तेषां भेदमतिः कुतः ॥ ६४ ॥
jñānenākāśaśuddhena dharmānye gaganopamān ,
vindanti jīvanmuktānāṃ teṣāṃ bhedamatiḥ kutaḥ 64
64. jñānena ākāśaśuddhena dharmān ye gagana-upamān
vindanti jīvanmuktānām teṣām bhedamatiḥ kutaḥ
64. ye ākāśaśuddhena jñānena gaganopamān dharmān
vindanti teṣām jīvanmuktānām bhedamatiḥ kutaḥ
64. Those who, by means of knowledge as pure as the sky, realize intrinsic natures (dharma) that are also boundless like the sky - from where could a sense of difference arise for those who are liberated while living (jīvanmukta)?
भास्वरं शक्रकोदण्डं यथा नानेव शून्यकम् ।
आभासमात्रमेवायं तथा दृश्यात्मको भ्रमः ॥ ६५ ॥
bhāsvaraṃ śakrakodaṇḍaṃ yathā nāneva śūnyakam ,
ābhāsamātramevāyaṃ tathā dṛśyātmako bhramaḥ 65
65. bhāsvaram śakrakodaṇḍam yathā nānā iva śūnyakam
ābhāsamātram eva ayam tathā dṛśyātmakaḥ bhramaḥ
65. yathā bhāsvaram śakrakodaṇḍam nānā iva śūnyakam
tathā ayam dṛśyātmakaḥ ābhāsamātram eva bhramaḥ
65. Just as the brilliant rainbow appears to be manifold yet is merely empty (of true substance), so too this world of perceived objects is nothing but an appearance, an illusion.
शक्रचापे यथा भान्ति नानावर्णा नभोङ्गणे ।
तथा शून्यात्मका एव ब्रह्माण्डपरमाणवः ॥ ६६ ॥
śakracāpe yathā bhānti nānāvarṇā nabhoṅgaṇe ,
tathā śūnyātmakā eva brahmāṇḍaparamāṇavaḥ 66
66. śakracāpe yathā bhānti nānāvarṇāḥ nabhaḥ-aṅgaṇe
tathā śūnyātmakāḥ eva brahmāṇḍa-paramāṇavaḥ
66. yathā nabhaḥ-aṅgaṇe śakracāpe nānāvarṇāḥ bhānti
tathā brahmāṇḍa-paramāṇavaḥ eva śūnyātmakāḥ
66. Just as various colors appear within Indra's bow (rainbow) in the expanse of the sky, so too are the atoms of the universe essentially void.
इदं जगदसद्भाति सदिव व्यक्तिमागतम् ।
अजातमनिरुद्धं च यथा शून्यत्वमम्बरे ॥ ६७ ॥
idaṃ jagadasadbhāti sadiva vyaktimāgatam ,
ajātamaniruddhaṃ ca yathā śūnyatvamambare 67
67. idam jagat asat bhāti sat iva vyaktim āgatam
ajātam aniruddham ca yathā śūnyatvam ambare
67. idam jagat asat sat iva vyaktim āgatam bhāti.
ajātam aniruddham ca yathā ambare śūnyatvam (asti).
67. This world, though unreal (asat), appears as if it has come into real manifestation. It is unborn and unceasing, just like the void (śūnyatva) in space.
साद्यन्तमप्यनाद्यन्तमशून्यमपि शून्यकम् ।
जगज्जातं तथाऽजातमरुद्धं रुद्धमेव च ॥ ६८ ॥
sādyantamapyanādyantamaśūnyamapi śūnyakam ,
jagajjātaṃ tathā'jātamaruddhaṃ ruddhameva ca 68
68. sādyantam api anādyantam aśūnyam api śūnyakam
jagat jātam tathā ajātam aruddham ruddham eva ca
68. jagat sādyantam api anādyantam aśūnyam api śūnyakam
tathā jātam ajātam aruddham ruddham eva ca
68. The world (jagat) appears to have an end, yet it is also without a beginning or end; it is simultaneously not empty and empty. It is both born and unborn, and equally, it is both unobstructed and obstructed.
जातं निरुद्धमस्त्येवं ब्रह्म व्योमैव भासते ।
यथा दारुमयः स्तम्भस्तथा तच्छालभञ्जिका ॥ ६९ ॥
jātaṃ niruddhamastyevaṃ brahma vyomaiva bhāsate ,
yathā dārumayaḥ stambhastathā tacchālabhañjikā 69
69. jātam niruddham asti evam brahma vyoma eva bhāsate
yathā dārumayaḥ stambhaḥ tathā tat śālabhañjikā
69. evam jātam niruddham asti brahma vyoma eva bhāsate
yathā dārumayaḥ stambhaḥ tathā tat śālabhañjikā
69. Thus, the world, manifest and contained, exists. The ultimate reality (brahman) shines forth as space itself. Just as a wooden pillar (stambha) is what a carved figure (śālabhañjikā) essentially is, so too is that (world) in relation to brahman.
समस्तकलनोन्मुक्तं समं निर्निद्रमासनम् ।
यदेकान्तचिदाकाशं तद्विद्यात्तन्मयं जगत् ॥ ७० ॥
samastakalanonmuktaṃ samaṃ nirnidramāsanam ,
yadekāntacidākāśaṃ tadvidyāttanmayaṃ jagat 70
70. samasta-kalana-unmuktam samam nirnidram āsanam
yat ekānta-cit-ākāśam tat vidyāt tanmayam jagat
70. yat samastakalanonmuktam samam nirnidram āsanam
ekāntacitākāśam tat jagat tanmayam vidyāt
70. The state (āsanam) that is entirely free from all imaginings, steady, and ever-wakeful, which is the solitary space of pure consciousness (cit-ākāśa) – one should know that the world (jagat) is permeated by that.
देशाद्देशान्तरप्राप्तौ यन्मध्ये संविदो वपुः ।
अनुन्मेषं चिदाकाशं तद्विद्यात्तन्मयं जगत् ॥ ७१ ॥
deśāddeśāntaraprāptau yanmadhye saṃvido vapuḥ ,
anunmeṣaṃ cidākāśaṃ tadvidyāttanmayaṃ jagat 71
71. deśāt deśāntara-prāptau yat madhye saṃvidaḥ vapuḥ
anunmeṣam cit-ākāśam tat vidyāt tanmayam jagat
71. deśāt deśāntaraprāptau yat madhye saṃvidaḥ vapuḥ
anunmeṣam citākāśam tat jagat tanmayam vidyāt
71. That body of consciousness (saṃvid) which lies in the middle during the transition from one state to another (lit. from one place to another), which is the unwavering space of pure consciousness (cit-ākāśa) – one should know that the world (jagat) is permeated by that.
तत्र यद्द्वैतमैक्यं तन्मन्ये तदपि नैव च ।
तद्व्योम केवलं भाति मन्ये तदपि नैव वा ॥ ७२ ॥
tatra yaddvaitamaikyaṃ tanmanye tadapi naiva ca ,
tadvyoma kevalaṃ bhāti manye tadapi naiva vā 72
72. tatra yat dvaitam aikyam tat manye tat api na eva ca
| tat vyoma kevalam bhāti manye tat api na eva vā
72. tatra yat dvaitam aikyam tat api na eva ca manye.
tat kevalam vyoma bhāti,
tat api na eva vā manye.
72. Whatever duality or unity might be perceived there, I believe even that is not truly present. That pure space merely appears to exist, yet I believe even that, too, is not real.
जगदाकाशमेवेदमात्मैवात्मनि वा स्थितम् ।
भविष्यत्पुरवद्दृष्टमपि स्फारमपि स्फुटम् ॥ ७३ ॥
jagadākāśamevedamātmaivātmani vā sthitam ,
bhaviṣyatpuravaddṛṣṭamapi sphāramapi sphuṭam 73
73. jagat ākāśam eva idam ātma eva ātmani vā sthitam |
bhaviṣyat-pura-vat dṛṣṭam api sphāram api sphuṭam
73. idam jagat ākāśam eva,
vā ātmani ātma eva sthitam.
bhaviṣyat-pura-vat dṛṣṭam,
api sphāram api sphuṭam (asti).
73. This entire world (jagat) is indeed pure space (ākāśa), or rather, it is the Self (ātman) residing within the Self. It is seen as if it were a future city – vast, yet distinct and vivid.
आकाशकोशविशदाशय दृश्यजातं मौनात्म तिष्ठति शिलाघनमेव शान्तम् ।
यन्नाम तस्य जगदित्यभिधां विधाय स्वात्मैव मोहित इवायमहो नु माया ॥ ७४ ॥
ākāśakośaviśadāśaya dṛśyajātaṃ maunātma tiṣṭhati śilāghanameva śāntam ,
yannāma tasya jagadityabhidhāṃ vidhāya svātmaiva mohita ivāyamaho nu māyā 74
74. ākāśa-kośa-viśada-āśaye dṛśya-jātam mauna-ātma
tiṣṭhati śilā-ghanam eva śāntam |
yat nāma tasya jagat iti abhidhām vidhāya
sva-ātma eva mohitaḥ iva ayam aho nu māyā
74. ākāśa-kośa-viśada-āśaye dṛśya-jātam mauna-ātma,
śilā-ghanam eva śāntam tiṣṭhati.
yat nāma tasya jagat iti abhidhām vidhāya,
ayam sva-ātma eva mohitaḥ iva.
aho nu māyā!
74. Within the clear consciousness, which is like a sheath of space, the entire phenomenal world (dṛśya-jāta) rests silently, peaceful and dense like rock. When one attaches the name 'world' (jagat) to that, one's own Self (ātman) becomes as if deluded. Oh, what a powerful illusion (māyā) this is!

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)

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 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 (current chapter) 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