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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-139

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श्रीवसिष्ठ उवाच ।
चित्तमेव जगत्कर्तृ संकल्पयति यद्यथा ।
असत्सत्सदसच्चैव तत्तथा तस्य तिष्ठति ॥ १ ॥
śrīvasiṣṭha uvāca ,
cittameva jagatkartṛ saṃkalpayati yadyathā ,
asatsatsadasaccaiva tattathā tasya tiṣṭhati 1
1. śrī-vasiṣṭha uvāca cittam eva jagat-kartṛ saṅkalpayati yat
yathā asat sat sat-asat ca eva tat tathā tasya tiṣṭhati
1. śrī-vasiṣṭha uvāca.
cittam eva jagat-kartṛ (asti).
yat yathā asat sat ca sat-asat eva (vastu) saṅkalpayati,
tat tathā tasya tiṣṭhati.
1. Śrī Vasiṣṭha said: The mind (citta) itself is indeed the creator of the world. Whatever it imagines or resolves - whether that be non-existent, existent, or a combination of both - that manifests for it exactly in that way.
तेन संकल्पितः प्राणः प्राणो मे गतिरित्यपि ।
न भवामि विनानेन तेन तत्तत्परायणम् ॥ २ ॥
tena saṃkalpitaḥ prāṇaḥ prāṇo me gatirityapi ,
na bhavāmi vinānena tena tattatparāyaṇam 2
2. tena saṅkalpitaḥ prāṇaḥ prāṇaḥ me gatiḥ iti api
na bhavāmi vinā anena tena tat tat-parāyaṇam
2. tena (cetasā) prāṇaḥ "eṣaḥ prāṇaḥ me gatiḥ asti" iti saṅkalpitaḥ.
api "anena vinā na bhavāmi" (iti) tena tat tat-parāyaṇam (bhavati).
2. By that (mind), the vital breath (prāṇa) is conceived with the thought, "This vital breath (prāṇa) is my very movement and sustenance." It believes, "I cannot exist without this (prāṇa)," and consequently, that (mind or self) becomes entirely devoted to and dependent on that vital breath.
अहं कतिपयं कालं ननु प्राणविनाकृतः ।
न भवामि पुनर्नूनं भवाम्येवेति कल्पितम् ॥ ३ ॥
ahaṃ katipayaṃ kālaṃ nanu prāṇavinākṛtaḥ ,
na bhavāmi punarnūnaṃ bhavāmyeveti kalpitam 3
3. aham katipayam kālam nanu prāṇa-vinākṛtaḥ na
bhavāmi punaḥ nūnam bhavāmi eva iti kalpitam
3. (cetasā) iti kalpitam: "nanu aham katipayam kālam prāṇa-vinākṛtaḥ na bhavāmi.
" (ca) "punaḥ nūnam eva bhavāmi.
"
3. It is imagined [by the mind] that, "Surely, I do not exist for any period of time when I am devoid of vital breath (prāṇa)." And [it is also imagined that] "Indeed, I will certainly exist again."
यत्र तेनाङ्गं तत्रैतत्प्राणेनाशु क्षणाद्वपुः ।
उदितं पश्यति मनो मायापुरमिवाततम् ॥ ४ ॥
yatra tenāṅgaṃ tatraitatprāṇenāśu kṣaṇādvapuḥ ,
uditaṃ paśyati mano māyāpuramivātatam 4
4. yatra tena aṅgam tatra etat prāṇena āśu kṣaṇāt
vapuḥ uditam paśyati manaḥ māyāpuram iva ātatam
4. yatra tena aṅgam,
tatra manaḥ prāṇena āśu kṣaṇāt uditam etat vapuḥ ātatam māyāpuram iva paśyati
4. Wherever an individual's subtle body (aṅga) manifests, there the mind (manaḥ) instantly perceives this form (vapuḥ) as having swiftly arisen by the life-force (prāṇa), much like an expansive illusory city (māyā-pura).
न भवाम्येव भूयोऽहं प्राणदेहविनाकृतः ।
दृढनिश्चयभागित्थं चितो भवति नो पुनः ॥ ५ ॥
na bhavāmyeva bhūyo'haṃ prāṇadehavinākṛtaḥ ,
dṛḍhaniścayabhāgitthaṃ cito bhavati no punaḥ 5
5. na bhavāmi eva bhūyaḥ aham prāṇadehavinākṛtaḥ
dṛḍhaniścayabhāg ittham citaḥ bhavati na punaḥ
5. aham bhūyaḥ prāṇadehavinākṛtaḥ na eva bhavāmi.
ittham dṛḍhaniścayabhāg citaḥ punaḥ na bhavati.
5. I shall certainly not again become separated from the life-force (prāṇa) and the body. Thus, consciousness (citaḥ), holding this firm resolve, does not again return (to such a state).
दोलायितं तु संदेहाद्दुःखमास्ते कुनिश्चयम् ।
विकल्पेनैवमस्यैतज्ज्ञानान्नाल्पेन यास्यति ॥ ६ ॥
dolāyitaṃ tu saṃdehādduḥkhamāste kuniścayam ,
vikalpenaivamasyaitajjñānānnālpena yāsyati 6
6. dolāyitam tu sandehāt duḥkham āste kuniścayam
vikalpena evam asya etat jñānāt na alpena yāsyati
6. sandehat dolayitam kuniścayam duḥkham tu āste.
asya etat vikalpena evaṃ alpena jñānāt na yāsyati.
6. Indeed, an uncertain resolve (kuniścayam), wavering due to doubt, persists as sorrow. This (state) of his, born of mental conjecture (vikalpa), will not depart by any insignificant amount of knowledge.
यस्यायमहमित्यस्ति तस्य तन्नोपशाम्यति ।
वर्जयित्वात्मविज्ञानं केनचिन्नाम हेतुना ॥ ७ ॥
yasyāyamahamityasti tasya tannopaśāmyati ,
varjayitvātmavijñānaṃ kenacinnāma hetunā 7
7. yasya ayam aham iti asti tasya tat na upaśāmyati
varjayitvā ātmavijñānam kenacit nāma hetunā
7. yasya ayam aham iti asti,
tasya tat (notion) na upaśāmyati.
ātmavijñānam varjayitvā,
kenacit nāma hetunā (tat) na (upaśāmyati).
7. For one who possesses the notion 'this is I' (ayam aham), that (notion) does not subside for him. It does not subside by any cause whatsoever, except through knowledge of the self (ātma-vijñāna).
नान्यत्र प्रथते ज्ञानं मोक्षोपायविचारणात् ।
ऋते तस्मात्प्रयत्नेन मोक्षोपायो विचार्यताम् ॥ ८ ॥
nānyatra prathate jñānaṃ mokṣopāyavicāraṇāt ,
ṛte tasmātprayatnena mokṣopāyo vicāryatām 8
8. na anyatra prathate jñānam mokṣopāyavicāraṇāt
ṛte tasmāt prayatnena mokṣopāyaḥ vicāryatām
8. jñānam mokṣopāyavicāraṇāt anyatra na prathate
tasmāt ṛte prayatnena mokṣopāyaḥ vicāryatām
8. Knowledge does not become manifest anywhere else except through the contemplation of the means to final liberation (mokṣa). Therefore, with diligent effort, the means to final liberation (mokṣa) should be carefully considered.
किलाहमिदमित्येव नाविद्या विद्यते क्वचित् ।
मोक्षोपायादृते नैतत्कुतश्चिदयतेऽन्यतः ॥ ९ ॥
kilāhamidamityeva nāvidyā vidyate kvacit ,
mokṣopāyādṛte naitatkutaścidayate'nyataḥ 9
9. kila aham idam iti eva na avidyā vidyate kvacit
mokṣopāyāt ṛte na etat kutaścit ayate anyataḥ
9. kila idam aham iti eva avidyā kvacit na vidyate
mokṣopāyāt ṛte etat anyataḥ kutaścit na ayate
9. The very notion 'I am this' is indeed ignorance (avidyā), and such ignorance does not truly exist anywhere. Except through the means to final liberation (mokṣa), this (ignorance) cannot be eliminated from any other source.
एवं यन्मनसाभ्यस्तमुपलब्धं तथैव तत् ।
तेन मे जीवितं प्राणा इति प्राणे मनः स्थितम् ॥ १० ॥
evaṃ yanmanasābhyastamupalabdhaṃ tathaiva tat ,
tena me jīvitaṃ prāṇā iti prāṇe manaḥ sthitam 10
10. evam yat manasā abhyastam upalabdham tathā eva
tat tena me jīvitam prāṇāḥ iti prāṇe manaḥ sthitam
10. yat evam manasā abhyastam tat tathā eva upalabdham
tena me jīvitam prāṇāḥ iti manaḥ prāṇe sthitam
10. Whatever is thus diligently practiced by the mind is indeed realized in that very way. Consequently, with the thought 'My life (jīvitam) is these vital breaths (prāṇa)', the mind becomes fixed upon the breath (prāṇa).
यदा स्वकर्मणि स्पन्दे व्यग्रः प्राणो भृशं भवेत् ।
तदा तदीहितव्यग्रः प्राणो नात्मोद्यमी भवेत् ॥ १२ ॥
yadā svakarmaṇi spande vyagraḥ prāṇo bhṛśaṃ bhavet ,
tadā tadīhitavyagraḥ prāṇo nātmodyamī bhavet 12
12. yadā svakaramaṇi spande vyagraḥ prāṇaḥ bhṛśam bhavet
tadā tat-īhita-vyagraḥ prāṇaḥ na ātma-udyamī bhavet
12. yadā prāṇaḥ svakaramaṇi spande bhṛśam vyagraḥ bhavet
tadā prāṇaḥ tat-īhita-vyagraḥ ātma-udyamī na bhavet
12. When the vital breath (prāṇa) becomes exceedingly agitated by its own natural movement and activity, then that vital breath (prāṇa), engrossed in its desired objects, does not become actively engaged with the self (ātman).
एते हि प्राणमनसी त्वन्योन्यं रथसारथी ।
के नाम नानुवर्तन्ते रथसारथिनौ मिथः ॥ १३ ॥
ete hi prāṇamanasī tvanyonyaṃ rathasārathī ,
ke nāma nānuvartante rathasārathinau mithaḥ 13
13. ete hi prāṇa-manasī tu anyonyam ratha-sārathī
ke nāma na anuvartante ratha-sārathinau mithaḥ
13. hi ete prāṇa-manasī tu anyonyam ratha-sārathī
ke nāma mithaḥ ratha-sārathinau na anuvartante
13. Indeed, these two, the vital breath (prāṇa) and the mind (manas), are mutually like two chariot-drivers. Who indeed would not mutually follow these two chariot-drivers?
देहे सौम्ये स्थिते प्राणे मनो मननवद्भवेत् ।
क्षुब्धे प्राणगतं क्षोभं पश्यन्नान्यत्प्रपश्यति ॥ १४ ॥
dehe saumye sthite prāṇe mano mananavadbhavet ,
kṣubdhe prāṇagataṃ kṣobhaṃ paśyannānyatprapaśyati 14
14. dehe saumye sthite prāṇe manaḥ mananavat bhavet
kṣubdhe prāṇagatam kṣobham paśyan na anyat prapaśyati
14. dehe saumye prāṇe sthite manaḥ mananavat bhavet
kṣubdhe prāṇagatam kṣobham paśyan anyat na prapaśyati
14. When the vital breath (prāṇa) is settled within a serene body, the mind should become reflective. When the breath (prāṇa) is disturbed, observing that agitation related to the breath (prāṇa), one perceives nothing else (but that agitation).
देशकालक्रियाद्रव्यैर्मनःप्राणशरीरिणाम् ।
प्रयान्त्यधिगता देहेष्वरूढानां परे पदे ॥ १५ ॥
deśakālakriyādravyairmanaḥprāṇaśarīriṇām ,
prayāntyadhigatā deheṣvarūḍhānāṃ pare pade 15
15. deśa-kāla-kriyā-dravyaiḥ manas-prāṇa-śarīriṇām
prayānti adhigatāḥ deheṣu arūḍhānām pare pade
15. deśa-kāla-kriyā-dravyaiḥ manas-prāṇa-śarīriṇām
deheṣu arūḍhānām pare pade adhigatāḥ prayānti
15. The realities (or knowledge) understood through place, time, action, and substances guide those embodied beings (śarīriṇām) who possess mind (manas) and vital breath (prāṇa), and who are not yet firmly established (arūḍhānām) in their bodies (deheṣu), to the supreme state (para pada).
स्वं प्राणमनसी साम्यात्कुर्वती कर्म तिष्ठतः ।
वैषम्याद्विषमं चैकं शान्ते शान्ता सुषुप्तता ॥ १६ ॥
svaṃ prāṇamanasī sāmyātkurvatī karma tiṣṭhataḥ ,
vaiṣamyādviṣamaṃ caikaṃ śānte śāntā suṣuptatā 16
16. svam prāṇa-manasī sāmyāt kurvatī karma tiṣṭhataḥ
vaiṣamyāt viṣamam ca ekam śānte śāntā suṣuptatā
16. svam prāṇa-manasī sāmyāt karma kurvatī tiṣṭhataḥ
ca vaiṣamyāt ekam viṣamam śānte śāntā suṣuptatā
16. When one's vital breath (prāṇa) and mind (manas) operate with equipoise (sāmya), they remain in their [natural] activity (karma). But from disequilibrium (vaiṣamya), one of them becomes unbalanced (viṣamam). In a tranquil state, there is tranquil deep sleep (suṣuptatā).
यदाहारादिरुद्धासु नाडीषु क्वापि पिण्डितः ।
शान्तमास्ते जडः प्राणस्तदोदेति सुषुप्तता ॥ १७ ॥
yadāhārādiruddhāsu nāḍīṣu kvāpi piṇḍitaḥ ,
śāntamāste jaḍaḥ prāṇastadodeti suṣuptatā 17
17. yadā āhārādiruddhāsu nāḍīṣu kva api piṇḍitaḥ
śāntam āste jaḍaḥ prāṇaḥ tadā udeti suṣuptatā
17. yadā nāḍīṣu āhārādiruddhāsu kva api jaḍaḥ prāṇaḥ
piṇḍitaḥ śāntam āste tadā suṣuptatā udeti
17. When the inert vital breath (prāṇa) becomes collected somewhere in the channels (nāḍī), which are obstructed due to food and the like, and remains calm, then the state of deep sleep (suṣuptatā) arises.
नाडीष्वन्नावपूर्णासु तथा क्षीणासु वा क्लमात् ।
निःस्पन्दस्तिष्ठति प्राणस्तदोदेति सुषुप्तता ॥ १८ ॥
nāḍīṣvannāvapūrṇāsu tathā kṣīṇāsu vā klamāt ,
niḥspandastiṣṭhati prāṇastadodeti suṣuptatā 18
18. nāḍīṣu annāvapurṇāsu tathā kṣīṇāsu vā klamāt
niḥspandaḥ tiṣṭhati prāṇaḥ tadā udeti suṣuptatā
18. nāḍīṣu annāvapurṇāsu tathā klamāt vā kṣīṇāsu
prāṇaḥ niḥspandaḥ tiṣṭhati tadā suṣuptatā udeti
18. When, in the channels (nāḍī) that are either overfilled with food or, similarly, depleted due to exhaustion, the vital breath (prāṇa) remains motionless, then the state of deep sleep (suṣuptatā) arises.
नाडीनां मृदुरूपत्वात्पूर्णत्वाद्वा व्रणोदरे ।
क्वापि प्राणे स्थिते लीने निःस्पन्दास्ते सुषुप्तता ॥ १९ ॥
nāḍīnāṃ mṛdurūpatvātpūrṇatvādvā vraṇodare ,
kvāpi prāṇe sthite līne niḥspandāste suṣuptatā 19
19. nāḍīnām mṛdurūpatvāt pūrṇatvāt vā vraṇodare kva
api prāṇe sthite līne niḥspandā āste suṣuptatā
19. yadā nāḍīnām mṛdurūpatvāt vā pūrṇatvāt vā vraṇodare
kva api prāṇe sthite līne niḥspandā suṣuptatā āste
19. When the vital breath (prāṇa) remains somewhere, absorbed and motionless, due to the channels (nāḍī) being soft-formed or full, or within the interior of a wound, then the state of deep sleep (suṣuptatā), being motionless, endures.
तापस उवाच ।
अथ यस्य प्रविष्टोऽहं हृदये सोऽभवन्निशि ।
सुषुप्तघननिद्रालुराहारपरितृप्तिमान् ॥ २० ॥
tāpasa uvāca ,
atha yasya praviṣṭo'haṃ hṛdaye so'bhavanniśi ,
suṣuptaghananidrālurāhāraparitṛptimān 20
20. tāpasaḥ uvāca atha yasya praviṣṭaḥ aham hṛdaye saḥ
abhavat niśi suṣuptaghananidrāluḥ āhāraparitṛptimān
20. tāpasaḥ uvāca atha yasya hṛdaye aham praviṣṭaḥ saḥ
niśi suṣuptaghananidrāluḥ āhāraparitṛptimān abhavat
20. The ascetic said: "Now, he, into whose heart I had entered, became deeply and soundly asleep at night, feeling complete satisfaction from food."
तेन सार्धमहं तत्र तच्चित्तेनैकतां गतः ।
सुषुप्तनिद्रां सुघनां गुणीभूतोऽनुभूतवान् ॥ २१ ॥
tena sārdhamahaṃ tatra taccittenaikatāṃ gataḥ ,
suṣuptanidrāṃ sughanāṃ guṇībhūto'nubhūtavān 21
21. tena sārdham aham tatra tat-cittena ekatām gataḥ
suṣupta-nidrām su-ghanām guṇībhūtaḥ anubhūtavān
21. aham tena sārdham tatra tat-cittena ekatām gataḥ
su-ghanām suṣupta-nidrām guṇībhūtaḥ anubhūtavān
21. Along with him, my mind there became unified with that (supreme consciousness). I experienced a very profound state of deep sleep (suṣupti), having become completely absorbed in it.
ततोऽन्धस्यस्य जीर्णेऽन्तर्नाडीमार्गे स्फुटे स्थिते ।
प्राकृते स्पन्दिते प्राणे सुषुप्तं तनुतां ययौ ॥ २२ ॥
tato'ndhasyasya jīrṇe'ntarnāḍīmārge sphuṭe sthite ,
prākṛte spandite prāṇe suṣuptaṃ tanutāṃ yayau 22
22. tataḥ andhasya asya jīrṇe antaḥ-nāḍī-mārge sphuṭe
sthite prākṛte spandite prāṇe suṣuptam tanutām yayau
22. tataḥ asya andhasya jīrṇe antaḥ-nāḍī-mārge sphuṭe
sthite prākṛte prāṇe spandite suṣuptam tanutām yayau
22. Then, when the previously obscured inner subtle channels (nāḍīmārga) of the individual self (jīva), though dormant, became manifest and stable, and the natural vital breath (prāṇa) began to stir, the state of deep sleep (suṣupti) diminished.
सुषुप्ते तनुतां याते हृदयादिव निर्गतम् ।
अपश्यमहमत्रैव भुवनं भास्करादिमत् ॥ २३ ॥
suṣupte tanutāṃ yāte hṛdayādiva nirgatam ,
apaśyamahamatraiva bhuvanaṃ bhāskarādimat 23
23. suṣupte tanutām yāte hṛdayāt iva nirgatam
apaśyam aham atra eva bhuvanam bhāskara-ādimat
23. suṣupte tanutām yāte aham atra eva hṛdayāt
iva nirgatam bhāskara-ādimat bhuvanam apaśyam
23. When the state of deep sleep (suṣupti) had diminished, I saw, right here, a world, as if it had emerged from the heart-center, complete with the sun and other celestial bodies.
तच्च क्षुब्धार्णवोत्थेन पूर्यमाणं महाम्भसा ।
विमुक्तेनेव कल्पाभ्रैरभ्रंकषतरंगिणा ॥ २४ ॥
tacca kṣubdhārṇavotthena pūryamāṇaṃ mahāmbhasā ,
vimukteneva kalpābhrairabhraṃkaṣataraṃgiṇā 24
24. tat ca kṣubdha-arṇava-utthena pūryamāṇam mahā-ambhasā
vimuktena iva kalpa-abhraiḥ abhram-kaṣa-taraṅgiṇā
24. ca tat kṣubdha-arṇava-utthena abhram-kaṣa-taraṅgiṇā
mahā-ambhasā pūryamāṇam kalpa-abhraiḥ vimuktena iva
24. And that world was being filled with mighty waters, like those generated by a turbulent ocean. It was as if these waters, with their sky-scraping waves, were unleashed by the clouds of a cosmic dissolution (kalpa).
प्रोह्यत्पर्वतपूरेण महावर्तविराविणा ।
वहद्वनालीतृण्याढ्यैर्व्याप्तेनोन्मूलितागया ॥ २५ ॥
prohyatparvatapūreṇa mahāvartavirāviṇā ,
vahadvanālītṛṇyāḍhyairvyāptenonmūlitāgayā 25
25. prohyat-parvata-pūreṇa mahā-varta-virāviṇā
vahad-vana-ālī-tṛṇya-āḍhyaiḥ vyāptena unmūlitā-agayā
25. (ambhasā) prohyat-parvata-pūreṇa mahā-varta-virāviṇā (ca) vahad-vana-ālī-tṛṇya-āḍhyaiḥ unmūlitā-agayā ca vyāptena (āsīt).
25. The water was like a surge of floating mountains, roaring with mighty whirlpools. It was filled with objects rich in flowing lines of forests and grasses, and with uprooted earth.
पूर्वमेवावदग्धायास्त्रिलोक्याः खण्डखण्डकैः ।
पूर्णेन परितः प्रौढैः खपुराद्रिमहीमयैः ॥ २६ ॥
pūrvamevāvadagdhāyāstrilokyāḥ khaṇḍakhaṇḍakaiḥ ,
pūrṇena paritaḥ prauḍhaiḥ khapurādrimahīmayaiḥ 26
26. pūrvam eva avadagdhāyāḥ tri-lokyāḥ khaṇḍa-khaṇḍakaiḥ
pūrṇena paritaḥ prauḍhaiḥ kha-pura-adri-mahī-mayaiḥ
26. (ambhasā) pūrvam eva avadagdhāyāḥ tri-lokyāḥ khaṇḍa-khaṇḍakaiḥ,
prauḍhaiḥ kha-pura-adri-mahī-mayaiḥ ca,
paritaḥ pūrṇena (āsīt).
26. It was full all around with mighty fragments, composed of sky, cities, mountains, and earth, from the three worlds that had been previously consumed by fire.
अहं तत्रैव पश्यामि यावत्कस्मिंश्चिदास्पदे ।
कस्यांचित्पुरि कस्मिंश्चिद्गुहे वध्वा पुरे स्थितः ॥ २७ ॥
ahaṃ tatraiva paśyāmi yāvatkasmiṃścidāspade ,
kasyāṃcitpuri kasmiṃścidguhe vadhvā pure sthitaḥ 27
27. aham tatra eva paśyāmi yāvat kasmiñcit āspade
kasyāñcit puri kasmiñcit guhe vadhvā pure sthitaḥ
27. aham tatra eva paśyāmi yāvat kasmiñcit āspade,
kasyāñcit puri,
kasmiñcit guhe,
vadhvā pure ca sthitaḥ (asmi).
27. I then found myself, as if situated in some place, in some city, in some cave, (and) in my wife's city.
सदारः सहभृत्योऽहं सपुत्रः सहबान्धवः ।
सहभाण्डोपस्करणः सगृहोऽपहृतोऽम्भसा ॥ २८ ॥
sadāraḥ sahabhṛtyo'haṃ saputraḥ sahabāndhavaḥ ,
sahabhāṇḍopaskaraṇaḥ sagṛho'pahṛto'mbhasā 28
28. sa-dāraḥ saha-bhṛtyaḥ aham sa-putraḥ saha-bāndhavaḥ
saha-bhāṇḍa-upa-skaraṇaḥ sa-gṛhaḥ apahṛtaḥ ambhasā
28. aham sa-dāraḥ,
saha-bhṛtyaḥ,
sa-putraḥ,
saha-bāndhavaḥ,
saha-bhāṇḍa-upa-skaraṇaḥ,
sa-gṛhaḥ (ca),
ambhasā apahṛtaḥ (āsīt).
28. I was carried away by the water (ambhasā), along with my wife, with my servants, with my sons, with my relatives, with my goods and equipment, and with my house.
उह्यमानं क्षयाम्भोभिस्तद्गृहं तच्च पत्तनम् ।
लङ्घ्यमानं द्रुमाकारैः पूर्यमाणं च वारिभिः ॥ २९ ॥
uhyamānaṃ kṣayāmbhobhistadgṛhaṃ tacca pattanam ,
laṅghyamānaṃ drumākāraiḥ pūryamāṇaṃ ca vāribhiḥ 29
29. uhyamānam kṣayāmbhobhiḥ tat gṛham tat ca pattanam
laṅghyamānam drumākāraiḥ pūryamāṇam ca vāribhiḥ
29. tat gṛham tat ca pattanam kṣayāmbhobhiḥ uhyamānam
drumākāraiḥ laṅghyamānam ca vāribhiḥ pūryamāṇam
29. That house and that city, being carried away by the deluge-waters, were being submerged by tree-like forms and filled with water.
बृहत्कलकलारावं जेतुमब्धिमिवोद्यतम् ।
अतिक्षुभितवास्तव्यमनपेक्षितपुत्रकम् ॥ ३० ॥
bṛhatkalakalārāvaṃ jetumabdhimivodyatam ,
atikṣubhitavāstavyamanapekṣitaputrakam 30
30. bṛhat kalakalārāvam jetum abdhim iva udyatam
atikṣubhitavāstavyam anapekṣitaputrakam
30. (tat) bṛhat kalakalārāvam abdhim jetum iva
udyatam atikṣubhitavāstavyam anapekṣitaputrakam
30. It was raising a great clamor, as if striving to overcome the ocean, with its residents greatly agitated and unconcerned for their children.
आवर्ततरलाढ्याभिर्वृत्तिभिर्व्यूढमाकुलम् ।
साक्रन्दोरस्ताडनोत्कजनजम्बालभीषणम् ॥ ३१ ॥
āvartataralāḍhyābhirvṛttibhirvyūḍhamākulam ,
sākrandorastāḍanotkajanajambālabhīṣaṇam 31
31. āvartataralāḍhyābhiḥ vṛttibhiḥ vyūḍham ākulam
sākrandorastāḍanotkajanajambālabhīṣaṇam
31. (tat) āvartataralāḍhyābhiḥ vṛttibhiḥ vyūḍham
ākulam sākrandorastāḍanotkajanajambālabhīṣaṇam
31. It was confused and swept away by currents abundant with swirling eddies, and terrifying with the mire formed by people who were distraught, crying out, and beating their chests.
स्फुटत्कुड्यत्रुटत्काष्ठरटच्छङ्कुकृतोद्रटम् ।
प्रपतच्छादनच्छत्रगवाक्षस्थाङ्गनामुखम् ॥ ३२ ॥
sphuṭatkuḍyatruṭatkāṣṭharaṭacchaṅkukṛtodraṭam ,
prapatacchādanacchatragavākṣasthāṅganāmukham 32
32. sphuṭatkuḍyatruṭatkāṣṭharaṭacchaṅkukṛtodraṭam
prapatacchādanacchatragavākṣasthāṅganāmukham
32. (tat) sphuṭatkuḍyatruṭatkāṣṭharaṭacchaṅkukṛtodraṭam
prapatacchādanacchatragavākṣasthāṅganāmukham
32. It became chaotic with cracking walls, breaking timbers, and rattling nails, showing the faces of women in balconies from which roofs and sunshades were falling.
इति यावत्क्षणं पश्यन्नहं तद्भावमागतः ।
परिरोदिमि दीनात्मा तावत्तत्सकलं गृहम् ॥ ३३ ॥
iti yāvatkṣaṇaṃ paśyannahaṃ tadbhāvamāgataḥ ,
parirodimi dīnātmā tāvattatsakalaṃ gṛham 33
33. iti yāvatkṣaṇam paśyan aham tadbhāvam āgataḥ
parirodimi dīnātmā tāvat tat sakalam gṛham
33. aham iti yāvatkṣaṇam paśyan tadbhāvam āgataḥ
dīnātmā parirodimi tāvat tat sakalam gṛham
33. Thus, for as long as I was watching, I became overcome with that feeling. With a distressed soul (ātman), I wept profusely. At that very moment, that entire house...
चतुर्धा भित्तिभेदेन वृद्धबालाङ्गनान्वितम् ।
जगाम शतधा वीच्यां शिलायामिव निर्झरः ॥ ३४ ॥
caturdhā bhittibhedena vṛddhabālāṅganānvitam ,
jagāma śatadhā vīcyāṃ śilāyāmiva nirjharaḥ 34
34. caturdhā bhittibhedena vṛddhabālāṅganānvitam
jagāma śatadhā vīcyām śilāyām iva nirjharaḥ
34. vṛddhabālāṅganānvitam bhittibhedena caturdhā
nirjharaḥ śilāyām vīcyām iva śatadhā jagāma
34. That entire house, along with its old people, children, and women, was split into four sections by the breaking of its walls. It then shattered into a hundred pieces, like a waterfall breaking over rocks in streams.
उह्यमानोऽहमभवं ततः प्रलयवारिणि ।
त्यक्तसर्वकलत्रादिचित्तः प्राणपरायणः ॥ ३५ ॥
uhyamāno'hamabhavaṃ tataḥ pralayavāriṇi ,
tyaktasarvakalatrādicittaḥ prāṇaparāyaṇaḥ 35
35. uhyamānaḥ aham abhavam tataḥ pralayavāriṇi
tyaktasarvakalatrādicittaḥ prāṇaparāyaṇaḥ
35. tataḥ aham pralayavāriṇi uhyamānaḥ abhavam
tyaktasarvakalatrādicittaḥ prāṇaparāyaṇaḥ
35. Then, I found myself being carried away in the waters of cosmic dissolution (pralaya). My mind, having abandoned all thoughts of family (kalatra) and possessions, was solely focused on preserving my life.
क्षिप्तस्तरङ्गजालेन योजनाद्योजनव्रजे ।
उह्यमानद्रुमशिखाज्वालान्तरितजर्जरः ॥ ३६ ॥
kṣiptastaraṅgajālena yojanādyojanavraje ,
uhyamānadrumaśikhājvālāntaritajarjaraḥ 36
36. kṣiptaḥ taraṅgajālena yojanāt yojanavraje
uhyamānadrumaśikhājvālāntaritajarjaraḥ
36. kṣiptaḥ taraṅgajālena yojanāt yojanavraje
uhyamānadrumaśikhājvālāntaritajarjaraḥ
36. I was tossed by a multitude of waves, carried for stretches of many yojanas (a measure of distance). I was shattered and obscured by the flames rising from the tops of trees that were being swept away.
काष्ठकुड्यतटीपीठकटुसंघट्टघट्टितः ।
आवर्तनृत्यपातालतले गत्वोत्थितश्चिरात् ॥ ३७ ॥
kāṣṭhakuḍyataṭīpīṭhakaṭusaṃghaṭṭaghaṭṭitaḥ ,
āvartanṛtyapātālatale gatvotthitaścirāt 37
37. kāṣṭhakuḍyaṭaṭīpīṭakaṭusaṅghaṭṭaghaṭṭitaḥ
āvartanṛtyapātālatale gatvā utthitaḥ ca cirāt
37. kāṣṭhakuḍyaṭaṭīpīṭakaṭusaṅghaṭṭaghaṭṭitaḥ
āvartanṛtyapātālatale gatvā cirāt utthitaḥ ca
37. Violently impacted by harsh collisions with wooden walls, banks, and platforms, [he/it] went down into the bottom of the swirling, dancing whirlpools, like a netherworld, and rose only after a long time.
चलाचलागमापायवलद्गुलुगुलारवे ।
जले बहुलकल्लोले मग्नोन्मग्नः पुनः पुनः ॥ ३८ ॥
calācalāgamāpāyavaladgulugulārave ,
jale bahulakallole magnonmagnaḥ punaḥ punaḥ 38
38. calācalāgamāpāyavaladgulugulārave jale
bahulakallole magna unmagnaḥ punaḥ punaḥ
38. jale bahulakallole calācalāgamāpāyavaladgulugulārave
magna unmagnaḥ punaḥ punaḥ
38. In the water, with its numerous waves and the surging gurgling sound of constant coming and going, [he/it] was submerged and emerged again and again.
संघट्टभग्नशैलेन्द्रपङ्किले सलिले क्षणम् ।
पल्वले वारण इव मग्नः सत्पयसोद्धृतः ॥ ३९ ॥
saṃghaṭṭabhagnaśailendrapaṅkile salile kṣaṇam ,
palvale vāraṇa iva magnaḥ satpayasoddhṛtaḥ 39
39. saṅghaṭṭabhagnaśailendrapaṅkile salile kṣaṇam
palvale vāraṇaḥ iva magnaḥ satpayasā uddhṛtaḥ
39. saṅghaṭṭabhagnaśailendrapaṅkile salile kṣaṇam
palvale vāraṇaḥ iva magnaḥ satpayasā uddhṛtaḥ
39. For a moment, in the water turbid with great mountains shattered by collision, [he/it was] submerged like an elephant in a pond, and then lifted out by pure water.
यावदाश्वसिमि क्षिप्रं डिण्डीरे चाद्रिखण्डके ।
तावदेत्य हतो वेगाद्वैरिणेवातिवारिणा ॥ ४० ॥
yāvadāśvasimi kṣipraṃ ḍiṇḍīre cādrikhaṇḍake ,
tāvadetya hato vegādvairiṇevātivāriṇā 40
40. yāvat āśvasimi kṣipram ḍiṇḍīre ca adriKhaṇḍake
tāvat etya hataḥ vegāt vairiṇā iva ativāriṇā
40. yāvat kṣipram ḍiṇḍīre ca adriKhaṇḍake āśvasimi
tāvat ativāriṇā vairiṇā iva vegāt etya hataḥ
40. As soon as I manage to quickly take a breath, either on the foam or on a piece of rock, at that very moment, the excessive water, like an enemy, comes and forcefully strikes me.
नानावलनकल्लोलजलजालजुषा तदा ।
न तदस्ति न यद्दृष्टं दुःखं दुःखात्मना मया ॥ ४१ ॥
nānāvalanakallolajalajālajuṣā tadā ,
na tadasti na yaddṛṣṭaṃ duḥkhaṃ duḥkhātmanā mayā 41
41. nānāvalanakallolajalajālajuṣā tadā na tat
asti na yat dṛṣṭam duḥkham duḥkhātmanā mayā
41. tadā nānāvalanakallolajalajālajuṣā duḥkhātmanā mayā,
na tat asti yat duḥkham na dṛṣṭam
41. At that time, afflicted by a multitude of diverse surging waves of water, and with my very being (ātman) steeped in sorrow (duḥkha), there was nothing that I did not perceive as sorrow.
एतस्मिन्नन्तरे तत्र तदा तत्तामसेक्षण ।
यावज्जीवचिराभ्यासाद्विषादित्वात्सचेतसः ॥ ४२ ॥
etasminnantare tatra tadā tattāmasekṣaṇa ,
yāvajjīvacirābhyāsādviṣāditvātsacetasaḥ 42
42. etasmin antare tatra tadā tat tāmasa-īkṣaṇa
yāvat-jīva-cira-abhyāsāt viṣāditvāt sa-cetasaḥ
42. etasmin antare tatra tadā,
he tāmasēkṣaṇa,
yāvat-jīva-cira-abhyāsāt viṣāditvāt sa-cetasaḥ
42. In this interim, at that very moment, O you of dark vision, due to the lifelong, deep-seated practice (abhyāsa) and the despondency of my conscious mind...
प्राक्तनं संस्मृते रूपं स्वं समाधिमयं मया ।
आ अहो नु जगत्यन्यरूपेऽहं तापसः स्थितः ॥ ४३ ॥
prāktanaṃ saṃsmṛte rūpaṃ svaṃ samādhimayaṃ mayā ,
ā aho nu jagatyanyarūpe'haṃ tāpasaḥ sthitaḥ 43
43. prāktanam saṃsmṛte rūpam svam samādhi-mayam mayā
ā aho nu jagati anya-rūpe aham tāpasaḥ sthitaḥ
43. mayā prāktanam svam samādhimayam rūpam saṃsmṛte.
ā aho nu jagati aham anya-rūpe tāpasaḥ sthitaḥ.
43. Then, my own former form, imbued with deep meditation (samādhi), was remembered by me. Ah, alas! Indeed, in this world (jagat), I, an ascetic (tāpasa), find myself existing in a different form.
अहं कस्यचिदन्यस्य स्वप्नदृष्टिदिदृक्षया ।
प्रविष्टोऽहमयं स्वप्ने पश्यामीमं भ्रमं त्विति ॥ ४४ ॥
ahaṃ kasyacidanyasya svapnadṛṣṭididṛkṣayā ,
praviṣṭo'hamayaṃ svapne paśyāmīmaṃ bhramaṃ tviti 44
44. aham kasyacit anyasya svapna-dṛṣṭi-didṛkṣayā
praviṣṭaḥ aham ayam svapne paśyāmi imam bhramam tu iti
44. aham kasyacit anyasya svapna-dṛṣṭi-didṛkṣayā praviṣṭaḥ.
ayam aham svapne imam bhramam tu paśyāmi iti.
44. It is as if I have entered, desiring to witness the dream-vision of another (puruṣa). Indeed, I now perceive this very illusion (māyā) within a dream.
वर्तमानदृढाभ्यासमिथ्याज्ञानमयात्मनि ।
कल्लोलैरुह्यमानोऽपि ततोऽहं सुखितः स्थितः ॥ ४५ ॥
vartamānadṛḍhābhyāsamithyājñānamayātmani ,
kallolairuhyamāno'pi tato'haṃ sukhitaḥ sthitaḥ 45
45. vartamānadṛḍhābhyāsamithyājñānamayātmani kallolaiḥ
uhyamānaḥ api tataḥ aham sukhitaḥ sthitaḥ
45. vartamānadṛḍhābhyāsamithyājñānamayātmani kallolaiḥ uhyamānaḥ api,
tataḥ aham sukhitaḥ sthitaḥ
45. Even though I was being carried away by the waves, dwelling in my self (ātman) which was made of firmly established current habits and false knowledge, I nevertheless remained content then.
इदं वारितयापश्यं प्रलयाब्धिविवर्तनाः ।
उह्यमानाद्रिनगरग्रामोर्वीखण्डपादपाः ॥ ४६ ॥
idaṃ vāritayāpaśyaṃ pralayābdhivivartanāḥ ,
uhyamānādrinagaragrāmorvīkhaṇḍapādapāḥ 46
46. idam vāritayā apaśyam pralayābdhivivartanāḥ
uhyamānādrinagaragrāmorvīkhaṇḍapādapāḥ
46. idam vāritayā pralayābdhivivartanāḥ apaśyam.
uhyamānādrinagaragrāmorvīkhaṇḍapādapāḥ.
46. I observed these transformations of the ocean of cosmic dissolution (pralaya) as if they were water. Mountains, cities, villages, segments of earth, and trees were being swept away.
उह्यमानामराहीन्द्रनारीनरनभश्चराः ।
उह्यमानमहारम्भलोकपालपुरालयाः ॥ ४७ ॥
uhyamānāmarāhīndranārīnaranabhaścarāḥ ,
uhyamānamahārambhalokapālapurālayāḥ 47
47. uhyamānāmarāhīndranārīnaranabhaścarāḥ
uhyamānamahārambhalokapālapurālayāḥ
47. uhyamānāmarāhīndranārīnaranabhaścarāḥ; uhyamānamahārambhalokapālapurālayāḥ.
47. Gods, great serpents, women, men, and sky-dwellers were being swept away; and great enterprises, the guardians of the worlds (lokapāla), and their cities and abodes were also being swept away.
अथाहमद्रिमिश्राम्बुकल्लोलाद्रिविघट्टनाः ।
मुहुः पश्यञ्जगन्नाशमनन्तरमचिन्तयम् ॥ ४८ ॥
athāhamadrimiśrāmbukallolādrivighaṭṭanāḥ ,
muhuḥ paśyañjagannāśamanantaramacintayam 48
48. atha aham adrimiśrāmbukallolādrivighaṭṭanāḥ
muhuḥ paśyan jagannāśam anantaram acintayam
48. atha aham adrimiśrāmbukallolādrivighaṭṭanāḥ
jagannāśam muhuḥ paśyan anantaram acintayam
48. Then, repeatedly observing the world's destruction caused by the collisions of mountains and by waves of water mixed with mountains, I immediately pondered.
चित्रमेष त्रिनेत्रोऽपि जीर्णं तृणमिवार्णवे ।
उह्यते हा हतविधेर्नाऽकार्यं नाम विद्यते ॥ ४९ ॥
citrameṣa trinetro'pi jīrṇaṃ tṛṇamivārṇave ,
uhyate hā hatavidhernā'kāryaṃ nāma vidyate 49
49. citram eṣaḥ trinetraḥ api jīrṇam tṛṇam iva arṇave
uhyate hā hatavidheḥ na akāryam nāma vidyate
49. It is astonishing that even this three-eyed one is carried away like a withered blade of grass in the ocean. Alas! There is truly nothing that cruel fate cannot accomplish.
चतुर्धा भित्तिभेदेन प्रकटाशयतामहम् ।
पद्मानीव गृहाण्यप्सु दर्शयन्ति रवेः प्रभाः ॥ ५० ॥
caturdhā bhittibhedena prakaṭāśayatāmaham ,
padmānīva gṛhāṇyapsu darśayanti raveḥ prabhāḥ 50
50. caturdhā bhittibhedena prakaṭāśayatām aham
padmāni iva gṛhāṇi apsu darśayanti raveḥ prabhāḥ
50. Just as the sun's rays reveal lotuses and houses within the water, they also reveal my manifest nature, by breaking through obscuring walls in four ways.
चित्रं तरङ्गवलनासु समुल्लसन्ति गन्धर्वकिंनरनरामरनागनार्यः ।
भूरिभ्रमैर्भ्रमरहारमिव ह्रदिन्यः पद्मिन्य एव सकलामलजङ्गमाख्याः ॥ ५१ ॥
citraṃ taraṅgavalanāsu samullasanti gandharvakiṃnaranarāmaranāganāryaḥ ,
bhūribhramairbhramarahāramiva hradinyaḥ padminya eva sakalāmalajaṅgamākhyāḥ 51
51. citram taraṅgavalanāsu samullasanti
gandharvakinnaranarāmaranāganāryaḥ
bhūribhramaiḥ bhramarahāram iva hradinyaḥ
padminyaḥ eva sakalāmalajaṅgamākhyāḥ
51. It is astonishing that Gandharva, Kinnara, human, immortal (deva), and Naga women splendidly shine forth amidst the undulations of waves. With their many graceful movements, they resemble a garland of buzzing bees, and are indeed like rivers and lotuses, truly embodying all pure, dynamic forms.
विद्याधरीभुजलतावलितेन्दुकान्तकक्ष्याविभागमणिजालगवाक्षलक्ष्म्यः ।
देवासुरोरगमहागृहभित्तिभागाः सौवर्णनौगणवदम्बुभरे भ्रमन्ति ॥ ५२ ॥
vidyādharībhujalatāvalitendukāntakakṣyāvibhāgamaṇijālagavākṣalakṣmyaḥ ,
devāsuroragamahāgṛhabhittibhāgāḥ sauvarṇanaugaṇavadambubhare bhramanti 52
52. vidyādharībhujalatāvalitendukāntakakṣyāvibhāgamaṇijālagavākṣalakṣmyaḥ
devāsuroragamahāgṛhabhittibhāgāḥ
sauvarṇanaugaṇavat ambubhare bhramanti
52. The wall sections of the grand houses belonging to gods, asuras, and uragas - which possess the splendor of gem-netted windows and moonstone-chamber sections embraced by the creeper-like arms of Vidyādhara women - drift and revolve in the mass of water like fleets of golden boats.
मत्तेभकुम्भपरिणाहिनि कुङ्कुमाङ्के शच्याः पयोधरभरे रतिखेदखिन्नः ।
लग्नः सुखादिव करोति तरङ्गदोलाः संशीर्यमाणमणिगेहगतोऽत्र शक्रः ॥ ५३ ॥
mattebhakumbhapariṇāhini kuṅkumāṅke śacyāḥ payodharabhare ratikhedakhinnaḥ ,
lagnaḥ sukhādiva karoti taraṅgadolāḥ saṃśīryamāṇamaṇigehagato'tra śakraḥ 53
53. mattebhakumbhapariṇāhini kuṅkumāṅke
śacyāḥ payodharabhare ratikhedakhinnaḥ
lagnaḥ sukhāt iva karoti taraṅgadoḷāḥ
saṃśīryamāṇamaṇigehagataḥ atra śakraḥ
53. atra saṃśīryamāṇamaṇigehagataḥ śakraḥ
ratikhedakhinnaḥ mattebhakumbhapariṇāhini
kuṅkumāṅke śacyāḥ payodharabhare
lagnaḥ sukhāt iva taraṅgadoḷāḥ karoti
53. Here, Indra (Śakra), exhausted from the fatigue of lovemaking, clinging to the ample breasts of Shachi (Śacī) - breasts marked with saffron and having the circumference of an intoxicated elephant's temples - creates swaying movements as if from profound pleasure, even while located in this crumbling jeweled palace.
हा वान्ति वारिवलनावलितान्तरिक्षमृक्षावधूतकुसुमप्रकरान्किरन्तः ।
वाताः पतद्विबुधमन्दिररत्नसानाबुद्यानकोटरगता इव साक्षतेन ॥ ५४ ॥
hā vānti vārivalanāvalitāntarikṣamṛkṣāvadhūtakusumaprakarānkirantaḥ ,
vātāḥ patadvibudhamandiraratnasānābudyānakoṭaragatā iva sākṣatena 54
54. hā vānti vārivalanāvalitāntarikṣam
ṛkṣāvadhūtakusumaprakarān kirantaḥ
vātāḥ patadvibudhamandiraratnasānau
udyānakotaragatāḥ iva sākṣateṇa
54. hā vātāḥ vārivalanāvalitāntarikṣam
patadvibudhamandiraratnasānau
udyānakotaragatāḥ iva ṛkṣāvadhūtakusumaprakarān
sākṣateṇa kirantaḥ vānti
54. Alas! The winds are blowing, scattering masses of flowers dislodged by bears, while the sky becomes enveloped in swirling waters. These winds, as if having entered the hollows of garden trees, scatter them along with unhusked rice grains (sākṣata) onto the jewel-summits of the crumbling divine temples.
यन्त्रोत्थहेमदृषदा सदृशाम्बुरूपं क्षुब्धाद्रिभीमजलवीचिशिखेरितं खे ।
व्यावर्तते दिवि दलावृतकर्णिकास्थध्यानैकनिष्ठपरमेष्ठिसरोजमेतत् ॥ ५५ ॥
yantrotthahemadṛṣadā sadṛśāmburūpaṃ kṣubdhādribhīmajalavīciśikheritaṃ khe ,
vyāvartate divi dalāvṛtakarṇikāsthadhyānaikaniṣṭhaparameṣṭhisarojametat 55
55. yantrotthahemadṛṣadā sadṛśāmburūpam
kṣubdhādribhīmajalavīcīśikheritam khe
vyāvartate divi etat
dalāvṛtakarṇikāsthadhyānaikaniṣṭhaparameṣṭhisarojam
55. khe divi etat
dalāvṛtakarṇikāsthadhyānaikaniṣṭhaparameṣṭhisarojam
yantrotthahemadṛṣadā sadṛśāmburūpam
kṣubdhādribhīmajalavīcīśikheritam vyāvartate
55. This lotus of Brahmā (Parameṣṭhi) - within whose petal-covered pericarp he is singularly devoted to meditation - rotates in the sky. It rotates as if it were a golden stone, produced from a machine, which itself possesses a watery form and is tossed about by the terrifying wave-crests of agitated mountains.
मेघा इवातिघनघुंघुमघोषभीमा वीचीचयाः कनकपत्तनविद्युतोऽमी ।
व्योम्नि भ्रमन्ति गजवाजिमृगेन्द्रनागवृक्षाद्रिकाननमहीतलतुल्यदेहाः ॥ ५६ ॥
meghā ivātighanaghuṃghumaghoṣabhīmā vīcīcayāḥ kanakapattanavidyuto'mī ,
vyomni bhramanti gajavājimṛgendranāgavṛkṣādrikānanamahītalatulyadehāḥ 56
56. meghāḥ iva atighanaghuṃghumaghoṣabhīmāḥ
vīcīcayāḥ kanakapattravidyutaḥ
amī vyomni bhramanti
gajavājimṛgendranāgavṛkṣādrikananamahītalatulyadehāḥ
56. amī vīcīcayāḥ meghāḥ iva
atighanaghuṃghumaghoṣabhīmāḥ kanakapattravidyutaḥ
gajavājimṛgendranāgavṛkṣādrikananamahītalatulyadehāḥ
vyomni bhramanti
56. These masses of waves wander in the sky. They are terrifying with intensely dense, rumbling sounds, just like (storm) clouds, and they gleam like lightning over golden cities. Their forms are vast, resembling elephants, horses, lions, nāgas (serpents), trees, mountains, forests, and even the surface of the earth itself.
उह्यमानोदभूवीच्यामतसीकुसुमश्रियाम् ।
यमोऽप्ययं यमेनेव वारिपूरेण नीयते ॥ ५७ ॥
uhyamānodabhūvīcyāmatasīkusumaśriyām ,
yamo'pyayaṃ yameneva vāripūreṇa nīyate 57
57. uhyamānaḥ udbhūvīcyām atasīkusumaśriyām
yamaḥ api ayam yamena iva vāripūreṇa nīyate
57. ayam yamaḥ uhyamānaḥ atasīkusumaśriyām
udbhūvīcyām vāripūreṇa yamena iva api nīyate
57. Even this Yama, amidst the rising waves which possess the dark blue splendor of flax flowers, is swept away by the flood of water, as if by a powerful controller (Yama).
एते बुद्ध्यन्ति सलिलेऽखिललोकपाला नागा नगैश्च नगरैः सह लक्षसंख्याः ।
लक्ष्म्याकरोदरगुहागतवारिपूरव्यावर्तनागुडगुडैरभिलक्ष्यपूराः ॥ ५८ ॥
ete buddhyanti salile'khilalokapālā nāgā nagaiśca nagaraiḥ saha lakṣasaṃkhyāḥ ,
lakṣmyākarodaraguhāgatavāripūravyāvartanāguḍaguḍairabhilakṣyapūrāḥ 58
58. ete buddhyanti salile akhilalokapālāḥ
nāgāḥ nagaiḥ ca nagaraiḥ saha
lakṣasaṃkhyāḥ lakṣmyākarodaraguhāgatavāripūravyāvartanaguḍaguḍaiḥ
abhilakṣyapūrāḥ
58. salile ete akhilalokapālāḥ lakṣasaṃkhyāḥ
nāgāḥ nagaiḥ ca nagaraiḥ saha
abhilakṣyapūrāḥ (santo)
lakṣmyākarodaraguhāgatavāripūravyāvartanaguḍaguḍaiḥ buddhyanti
58. In the water, all these world-protectors, along with Nāgas, mountains, and cities numbering in the hundreds of thousands, become roused to awareness. They are discernible by the surges (pūra) of water, which are marked by the rumbling and gurgling sounds of the returning floodwaters as they enter the cavernous depths that serve as Lakṣmī’s abode.
दुर्वारवारिवलनापरिपूरितेषु पातालभूतलनभस्तलदिक्तटेषु ।
मत्स्या इवेन्द्रयमयक्षसुरासुरौघाः सग्रामपत्तनविमाननगा भ्रमन्ति ॥ ५९ ॥
durvāravārivalanāparipūriteṣu pātālabhūtalanabhastaladiktaṭeṣu ,
matsyā ivendrayamayakṣasurāsuraughāḥ sagrāmapattanavimānanagā bhramanti 59
59. durvāravārivalanaparipūriteṣu
pātālabhūtalanabhastaladiktateṣu matsyāḥ
iva indrayamayakṣasurāsuraughāḥ
sagrāmapattanavimānanagāḥ bhramanti
59. durvāravārivalanaparipūriteṣu
pātālabhūtalanabhastaladiktateṣu
indrayamayakṣasurāsuraughāḥ
sagrāmapattanavimānanagāḥ matsyāḥ iva bhramanti
59. Like fish, the masses of Indra, Yama, Yakṣas, gods, and demons, along with their villages, cities, celestial chariots, and mountains, drift about in the netherworlds, on the surface of the earth, in the sky, and at the horizons - all of which are completely inundated by the irresistible surging of water.
उह्यमानस्य कृष्णस्य तनुरेवाम्बुरूपिणी ।
मातृजङ्घेव वत्सस्य कष्टं बन्धनतां गता ॥ ६० ॥
uhyamānasya kṛṣṇasya tanurevāmburūpiṇī ,
mātṛjaṅgheva vatsasya kaṣṭaṃ bandhanatāṃ gatā 60
60. uhyamānasya kṛṣṇasya tanuḥ eva amburūpiṇī
mātṛjaṅghā iva vatsasya kaṣṭam bandhanatām gatā
60. uhyamānasya kṛṣṇasya tanuḥ eva amburūpiṇī (satī)
vatsasya mātṛjaṅghā iva kaṣṭam bandhanatām gatā
60. The body of Kṛṣṇa, who was being carried, assumed a watery form itself. Alas, it entered a state of restraint, much like a calf clinging to its mother's thigh.
अन्योन्यमावलयतामहो बुडबुडारवः ।
श्रूयते देवदैत्यानां स्वस्त्रीहलहलाकुलः ॥ ६१ ॥
anyonyamāvalayatāmaho buḍabuḍāravaḥ ,
śrūyate devadaityānāṃ svastrīhalahalākulaḥ 61
61. anyonyam āvalayatām aho buḍbuḍāravaḥ
śrūyate devadaityānām svastrīhalahalākulaḥ
61. aho devadaityānām anyonyam āvalayatām
svastrīhalahalākulaḥ buḍbuḍāravaḥ śrūyate
61. Oh, a gurgling sound is heard, originating from the gods and demons as they entangle with each other, a sound made tumultuous by the loud cries of their wives.
कोलाहलाकुलपुरोत्तमवेगपातविक्षुब्धवारिपटलीवलिताम्बरासु ।
दिक्षु भ्रमज्जलदजालघनास्विवैष संलक्ष्यते जलमयः स्फुटकुड्यबन्धः ॥ ६२ ॥
kolāhalākulapurottamavegapātavikṣubdhavāripaṭalīvalitāmbarāsu ,
dikṣu bhramajjaladajālaghanāsvivaiṣa saṃlakṣyate jalamayaḥ sphuṭakuḍyabandhaḥ 62
62. kolāhalākulapuruttamavegapātavikṣubdhavāripaṭalīvalitāmbarāsu
dikṣu
bhramajjaladajālaghanāsu iva eṣa
saṃlakṣyate jalamayaḥ sphuṭakuḍyabandhaḥ
62. eṣa jalamayaḥ sphuṭakuḍyabandhaḥ
dikṣu kolāhalākulapuruttamavegapātavikṣubdhavāripaṭalīvalitāmbarāsu
bhramajjaladajālaghanāsu iva saṃlakṣyate
62. This distinct, watery wall-like structure is perceived. It appears in all directions, which seem dense with whirling masses of clouds, and whose sky is enveloped by torrents of water churned by the swift descent of magnificent cities, themselves tumultuous with uproar.
हा कष्टमेष तरसा पयसापनीत आवर्तवृत्तिपरिवर्तनया स्वधस्तात् ।
एते कुबेरयमनारदवासवाद्याः प्राणान्पयोभ्रपटलैर्विधुरास्त्यजन्ति ॥ ६३ ॥
hā kaṣṭameṣa tarasā payasāpanīta āvartavṛttiparivartanayā svadhastāt ,
ete kuberayamanāradavāsavādyāḥ prāṇānpayobhrapaṭalairvidhurāstyajanti 63
63. hā kaṣṭam eṣa tarasā payasā apanītaḥ
āvartavṛttiparivartanayā svadhastāt
ete kubera yama nārada vāsava ādyāḥ
prāṇān payobhrapaṭalaiḥ vidhurāḥ tyajanti
63. hā kaṣṭam eṣa tarasā payasā
āvartavṛttiparivartanayā svadhastāt apanītaḥ
ete kubera yama nārada vāsava ādyāḥ
payobhrapaṭalaiḥ vidhurāḥ prāṇān tyajanti
63. Alas, what a calamity! This very thing is swiftly carried away by the water, pulled from beneath itself by the changing and revolving motion of whirlpools. Meanwhile, these prominent deities – Kubera, Yama, Narada, Indra, and others – distressed by masses of water-clouds, are abandoning their lives (prāṇa).
प्राज्ञाः प्रशान्तजडदेहमिहोह्यमानं मानोज्झिताः शवतयैव च तद्वहन्ति ।
ब्रह्मेन्द्रविष्णुपुरखण्डकसंकटाम्बु संघट्टनेन कटुकुट्टनदृक्षु तेन ॥ ६४ ॥
prājñāḥ praśāntajaḍadehamihohyamānaṃ mānojjhitāḥ śavatayaiva ca tadvahanti ,
brahmendraviṣṇupurakhaṇḍakasaṃkaṭāmbu saṃghaṭṭanena kaṭukuṭṭanadṛkṣu tena 64
64. prājñāḥ praśāntajaḍadeham iha uhyamānam
mānojjhitaḥ śavatayā eva ca tat vahanti
brahmendraviṣṇupurakhaṇḍakasaṅkaṭāmbu
saṅghaṭṭanena kaṭukuṭṭanadṛkṣu tena
64. iha prājñāḥ mānojjhitaḥ tat praśāntajaḍadeham
uhyamānam śavatayā eva ca vahanti
kaṭukuṭṭanadṛkṣu tena
brahmendraviṣṇupurakhaṇḍakasaṅkaṭāmbu saṅghaṭṭanena
64. Here, the wise (prājñāḥ), having forsaken all pride, carry that still, inert body as if it were merely a corpse. This occurs amidst the violent pounding in all directions, caused by the collision of dangerous, watery fragments from the cities of Brahma, Indra, and Vishnu.
स्त्रीणां गणोऽर्धपरिपिष्ट इहैति कष्टं कस्त्रातुमेनमपरः कुजडं समर्थः ।
न ह्यन्तकस्य दशनैरभिचर्व्यमाणा त्रातुं परस्परमियं जनता समर्था ॥ ६५ ॥
strīṇāṃ gaṇo'rdhaparipiṣṭa ihaiti kaṣṭaṃ kastrātumenamaparaḥ kujaḍaṃ samarthaḥ ,
na hyantakasya daśanairabhicarvyamāṇā trātuṃ parasparamiyaṃ janatā samarthā 65
65. strīṇām gaṇaḥ ardha-paripiṣṭaḥ iha eti
kaṣṭam kaḥ trātum enam aparaḥ kujadam samarthaḥ
na hi antakasya daśanaiḥ abhicarvyamāṇā
trātum parasparam iyam janatā samarthā
65. strīṇām gaṇaḥ ardha-paripiṣṭaḥ iha kaṣṭam
eti kaḥ aparaḥ enam kujadam trātum samarthaḥ?
hi antakasya daśanaiḥ abhicarvyamāṇā
iyam janatā parasparam trātum na samarthā
65. A multitude of women, half-crushed, suffers here. Who else is capable of saving this wretched group? Indeed, this populace, being devoured by the fangs of Death (Antaka), is not capable of saving one another.
पर्वतप्रतिघसर्पसर्पणाः संसरन्ति विपुला जलोच्चयाः ।
तेषु नाव इव देवपत्तनान्युन्नमय्य वपुराशु यान्त्यधः ॥ ६६ ॥
parvatapratighasarpasarpaṇāḥ saṃsaranti vipulā jaloccayāḥ ,
teṣu nāva iva devapattanānyunnamayya vapurāśu yāntyadhaḥ 66
66. parvata-pratigha-sarpa-sarpaṇāḥ
saṃsaranti vipulāḥ jala-uccayāḥ
teṣu nāvaḥ iva deva-pattānani
unnamayya vapuḥ āśu yānti adhaḥ
66. vipulāḥ jala-uccayāḥ
parvata-pratigha-sarpa-sarpaṇāḥ saṃsaranti
teṣu deva-pattānani nāvaḥ iva
vapuḥ unnamayya āśu adhaḥ yānti
66. Vast masses of water, their movements like snakes resisting mountains, flow forth. In them, the cities of gods, like boats, quickly sink downwards after their forms have been lifted up.
द्वीपाद्रीन्द्रसुरासुरोरगनरैर्नागाप्सरश्चारणैव्याप्तं वारिविलोलितैः सरसिजैरालूनमूलैरिव ।
एकाम्भोधिसरः स्थितं त्रिभुवनं कालेन निर्मूलितं कष्टं ते क्व गता महर्द्धिविभवा देवा जगन्नायकाः ॥ ६७ ॥
dvīpādrīndrasurāsuroraganarairnāgāpsaraścāraṇaivyāptaṃ vārivilolitaiḥ sarasijairālūnamūlairiva ,
ekāmbhodhisaraḥ sthitaṃ tribhuvanaṃ kālena nirmūlitaṃ kaṣṭaṃ te kva gatā maharddhivibhavā devā jagannāyakāḥ 67
67. dvīpa-adri-indra-sura-asura-uraga-naraiḥ nāga-apsaras-cāraṇaiḥ
vyāptam vāri-vilolitaiḥ sarasijaiḥ ālūna-mūlaiḥ iva
eka-ambhodhi-saraḥ sthitam tri-bhuvanam kālena nirmūlitam
kaṣṭam te kva gatāḥ mahā-ṛddhi-vibhavāḥ devāḥ jagat-nāyakāḥ
67. dvīpa-adri-indra-sura-asura-uraga-naraiḥ nāga-apsaras-cāraṇaiḥ
vyāptam vāri-vilolitaiḥ ālūna-mūlaiḥ sarasijaiḥ iva
eka-ambhodhi-saraḥ sthitam tri-bhuvanam kālena nirmūlitam
kaṣṭam! mahā-ṛddhi-vibhavāḥ jagat-nāyakāḥ te devāḥ kva gatāḥ
67. The three worlds, once teeming with islands, majestic mountains, gods, asuras, serpents, humans, nāgas, apsarases, and cāraṇas, and which were tossed like lotuses whose roots had been severed by surging waters, have been completely uprooted by Time (Kāla) and transformed into a single ocean-lake. Alas! Where have those divine (deva) lords of the world, endowed with immense prosperity and power, disappeared?

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 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 (current chapter) 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