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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-177

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श्रीराम उवाच ।
अकारणकमेवेदं जगद्ब्रह्म परात्पदात् ।
यदि प्रवर्तते नाम स्वप्नसंकल्पनादिवत् ॥ १ ॥
śrīrāma uvāca ,
akāraṇakamevedaṃ jagadbrahma parātpadāt ,
yadi pravartate nāma svapnasaṃkalpanādivat 1
1. śrīrāmaḥ uvāca akāraṇakam eva idam jagat brahma parāt
padāt yadi pravartate nāma svapnasaṃkalpanādivat
1. Shri Rama said: "If this world, which is inherently without a cause, proceeds from Brahman, the supreme state, as if from a dream's imagination (saṃkalpa) or similar phenomena, then..."
तदकारणतः सिद्धेः संभवेऽन्यदकारणम् ।
कथं न जायते वस्तु क्वचित्किंचित्कदाचन ॥ २ ॥
tadakāraṇataḥ siddheḥ saṃbhave'nyadakāraṇam ,
kathaṃ na jāyate vastu kvacitkiṃcitkadācana 2
2. tat akāraṇataḥ siddheḥ saṃbhave anyat akāraṇam
katham na jāyate vastu kvacit kiñcit kadācana
2. If, therefore, the origination (siddhi) from a causeless state is possible, why then would no other causeless object ever arise anywhere or at any time?
श्रीवसिष्ठ उवाच ।
यद्यथा कल्पितं येन स संपश्यति तत्तथा ।
कल्पनैवान्यथा न स्यात्तादृक्कारणविच्युतेः ॥ ३ ॥
śrīvasiṣṭha uvāca ,
yadyathā kalpitaṃ yena sa saṃpaśyati tattathā ,
kalpanaivānyathā na syāttādṛkkāraṇavicyuteḥ 3
3. śrīvasiṣṭhaḥ uvāca yat yathā kalpitam yena saḥ saṃpaśyati
tat tathā kalpanā eva anyathā na syāt tādṛk kāraṇavicyuteḥ
3. Shri Vasishtha said: "Whatever is imagined by someone, in whatever way, that person perceives it in that very manner. This is because imagination (kalpanā) itself would not manifest otherwise, due to the absence of any other such cause (for a different manifestation)."
यथेदं कल्पितं दृश्यं मनसा येन तत्तथा ।
वेत्त्यसौ यादृगन्येन कल्पितं वेत्त्यसौ तथा ॥ ४ ॥
yathedaṃ kalpitaṃ dṛśyaṃ manasā yena tattathā ,
vettyasau yādṛganyena kalpitaṃ vettyasau tathā 4
4. yathā idam kalpitam dṛśyam manasā yena tat tathā
vetti asau yādṛk anyena kalpitam vetti asau tathā
4. yathā idam dṛśyam yena manasā kalpitam,
asau tat tathā vetti.
yādṛk anyena kalpitam,
asau tathā vetti.
4. Just as this visible world is imagined by a mind, so one perceives it exactly as it is imagined. And whatever is imagined by another (mind), one perceives it in the same way.
कल्पनाकल्पनात्मैकं तच्च ब्रह्म स्वभावतः ।
कल्पनात्मेदृशं जन्तुर्यथा केशनखादिमान् ॥ ५ ॥
kalpanākalpanātmaikaṃ tacca brahma svabhāvataḥ ,
kalpanātmedṛśaṃ janturyathā keśanakhādimān 5
5. kalpanā akalpanā ātma ekam tat ca brahma svabhāvataḥ
kalpanā ātma īdṛśam jantuḥ yathā keśa-nakha-ādimān
5. tat ca brahma svabhāvataḥ kalpanā-akalpanā-ātma-ekam.
yathā keśa-nakha-ādimān jantuḥ,
īdṛśam kalpanā-ātma.
5. And that Brahman (brahman) is, by its intrinsic nature (svabhāvataḥ), one with both imagination (kalpanā) and its absence (akalpanā) as its essence (ātman). A living being (jantuḥ) is of such an imaginative nature, just as it inherently possesses hair and nails.
अकारणपदार्थत्वं सकारणपदार्थता ।
ब्रह्मणि द्वयमप्यस्ति सर्वशक्त्यात्म तद्यतः ॥ ६ ॥
akāraṇapadārthatvaṃ sakāraṇapadārthatā ,
brahmaṇi dvayamapyasti sarvaśaktyātma tadyataḥ 6
6. akāraṇa-padārthatvam sakāraṇa-padārthatā brahmaṇi
dvayam api asti sarva-śakti-ātma tat yataḥ
6. akāraṇa-padārthatvam,
sakāraṇa-padārthatā,
dvayam api brahmaṇi asti,
yataḥ tat sarva-śakti-ātma.
6. Both the state of being an uncaused entity and the state of being a caused entity exist within Brahman (brahman), because that (Brahman) is the essence of all power (śakti).
यतः स्याद्ब्रह्मणस्त्वन्यत्क्वचित्किंचित्कदाचन ।
तत्कारणविकल्पेन संयोगस्तस्य युज्यते ॥ ७ ॥
yataḥ syādbrahmaṇastvanyatkvacitkiṃcitkadācana ,
tatkāraṇavikalpena saṃyogastasya yujyate 7
7. yataḥ syāt brahmaṇaḥ tu anyat kvacit kiñcit kadācana
tat kāraṇa vikalpena saṃyogaḥ tasya yujyate
7. yataḥ brahmaṇaḥ tu anyat kiñcit kvacit kadācana syāt,
(tasmāt) tasya tat-kāraṇa-vikalpena saṃyogaḥ yujyate.
7. Since, should anything else, however slight, exist anywhere, at any time, apart from Brahman (brahman), then Brahman's association with the distinctions of its (that other thing's) causes becomes justified.
यत्र सर्वमनाद्यन्तं नानानानात्म भासते ।
ब्रह्मैव शान्तमेकात्म तत्र किं कस्य कारणम् ॥ ८ ॥
yatra sarvamanādyantaṃ nānānānātma bhāsate ,
brahmaiva śāntamekātma tatra kiṃ kasya kāraṇam 8
8. yatra sarvam anādyantam nānānānātma bhāsate
brahma eva śāntam ekātma tatra kim kasya kāraṇam
8. yatra sarvam anādyantam nānānānātma bhāsate
tatra brahma eva śāntam ekātma kim kasya kāraṇam
8. Where everything, without beginning or end, appears in diverse and manifold forms, it is Brahman (brahman) alone, tranquil and of a single essence. In such a reality, what can be the cause for what?
नेह प्रवर्तते किंचिन्न च नाम निवर्तते ।
स्थितमेकमनाद्यन्तं ब्रह्मेव ब्रह्म खात्मकम् ॥ ९ ॥
neha pravartate kiṃcinna ca nāma nivartate ,
sthitamekamanādyantaṃ brahmeva brahma khātmakam 9
9. na iha pravartate kiṃcit na ca nāma nivartate
sthitam ekam anādyantam brahma eva brahma khātmakam
9. iha kiṃcit na pravartate ca nāma na nivartate ekam
anādyantam khātmakam brahma eva brahma sthitam
9. In this reality, nothing arises, nor does anything indeed cease. Brahman (brahman) alone, which is one, without beginning or end, and all-pervading like space, stands as Brahman itself.
किं कस्य कारणं केन किमर्थं भवतु क्व वा ।
किं कस्य कारणं केन किमर्थं मास्तु वा क्वचित् ॥ १० ॥
kiṃ kasya kāraṇaṃ kena kimarthaṃ bhavatu kva vā ,
kiṃ kasya kāraṇaṃ kena kimarthaṃ māstu vā kvacit 10
10. kim kasya kāraṇam kena kimartham bhavatu kva vā
kim kasya kāraṇam kena kimartham mā astu vā kvacit
10. kim kasya kāraṇam kena kimartham vā kva bhavatu
kim kasya kāraṇam kena kimartham vā kvacit mā astu
10. What could be the cause of what, by what means, for what purpose, or where could it exist? What could be the cause of what, by what means, for what purpose, or may it not exist anywhere?
नेह शून्यं न वा शून्यं न सन्नासन्न मध्यता ।
विद्यते न महाशून्ये न नेति न न नेति च ॥ ११ ॥
neha śūnyaṃ na vā śūnyaṃ na sannāsanna madhyatā ,
vidyate na mahāśūnye na neti na na neti ca 11
11. na iha śūnyam na vā śūnyam na sat na asat na madhyatā
vidyate na mahāśūnye na na iti na na na iti ca
11. iha śūnyam na vidyate vā śūnyam na sat na asat na madhyatā
vidyate mahāśūnye na na iti na na na iti ca vidyate
11. Here (in this ultimate reality), there is neither emptiness nor non-emptiness. Neither existence (sat) nor non-existence (asat), nor a middle state, exists. In that great void (mahāśūnya), there is neither 'not this' (neti) nor 'not not this'.
इदं न किंचित्किंचिद्वा यन्नामास्त्यथ नास्ति वा ।
सर्वं ब्रह्मैव तद्विद्धि यत्तथैवातथैव तत् ॥ १२ ॥
idaṃ na kiṃcitkiṃcidvā yannāmāstyatha nāsti vā ,
sarvaṃ brahmaiva tadviddhi yattathaivātathaiva tat 12
12. idam na kiṃcit kiṃcit vā yat nāma asti atha na asti vā
sarvaṃ brahma eva tat viddhi yat tathā eva atathā eva tat
12. tat sarvaṃ brahma eva viddhi yat tat tathā eva atathā eva.
idam na kiṃcit kiṃcit vā yat nāma asti atha na asti vā.
12. This (perceptible world) is neither something nor nothing, nor does it have a name that either exists or does not exist. Understand that all of this is verily the ultimate reality (brahman); that (brahman) is both 'thus' and 'not thus'.
श्रीराम उवाच ।
अतज्ज्ञविषये ब्रह्मन्कार्ये कारणसंभवे ।
किमकारणतात्म स्यात्कथं वेति वद प्रभो ॥ १३ ॥
śrīrāma uvāca ,
atajjñaviṣaye brahmankārye kāraṇasaṃbhave ,
kimakāraṇatātma syātkathaṃ veti vada prabho 13
13. śrīrāma uvāca atajjña viṣaye brahman kārye kāraṇa saṃbhave
kim akāraṇatā ātman syāt kathaṃ vā iti vada prabho
13. śrīrāma uvāca.
brahman prabho atajjña viṣaye kārye kāraṇa saṃbhave ātman kim akāraṇatā syāt kathaṃ vā iti vada.
13. Shri Rama said: 'O (brahman), O Lord, in the context of those who lack true knowledge, concerning effects that arise from a cause, how can the (ātman) be without a cause, or how is this possible? Please explain.'
श्रीवसिष्ठ उवाच ।
अतज्ज्ञो नाम नास्त्येव तावत्तज्ज्ञजनं प्रति ।
असतो व्योमवृक्षस्य विचारः कीदृशस्ततः ॥ १४ ॥
śrīvasiṣṭha uvāca ,
atajjño nāma nāstyeva tāvattajjñajanaṃ prati ,
asato vyomavṛkṣasya vicāraḥ kīdṛśastataḥ 14
14. śrīvasiṣṭha uvāca atajjñaḥ nāma na asti eva tāvat
tajjñajanam prati asataḥ vyomavṛkṣasya vicāraḥ kīdṛśaḥ tataḥ
14. śrīvasiṣṭha uvāca.
tāvat tajjñajanam prati atajjñaḥ nāma na asti eva.
tataḥ asataḥ vyomavṛkṣasya kīdṛśaḥ vicāraḥ.
14. Shri Vasiṣṭha said: 'From the perspective of those who truly know, there is no such entity as an 'ignorant person' (atajjña). Therefore, what kind of discussion can there be about a non-existent sky-tree?'
एकबोधमयाः शान्तविज्ञानघनरूपिणः ।
तज्ज्ञास्तेषामसद्रूपे कथमर्थे विचारणा ॥ १५ ॥
ekabodhamayāḥ śāntavijñānaghanarūpiṇaḥ ,
tajjñāsteṣāmasadrūpe kathamarthe vicāraṇā 15
15. ekabodhamayāḥ śāntavijñānaghanarūpiṇaḥ
tajjñāḥ teṣām asatrūpe katham arthe vicāraṇā
15. tajjñāḥ ekabodhamayāḥ śāntavijñānaghanarūpiṇaḥ.
teṣām asatrūpe arthe katham vicāraṇā.
15. Those who possess true knowledge are unified by a single consciousness, tranquil, and embody solidified (supreme) wisdom. For such (knowers), how can there be any deliberation or inquiry concerning an unreal object?
अतज्ज्ञत्वं च बोधेऽन्तरवभाति तदङ्गता ।
गते स्वप्नसुषुप्तेऽन्तरिव निद्रात्म केवलम् ॥ १६ ॥
atajjñatvaṃ ca bodhe'ntaravabhāti tadaṅgatā ,
gate svapnasuṣupte'ntariva nidrātma kevalam 16
16. atattvajñatvam ca bodhe antaḥ avabhāti tat-aṅgatā
gate svapna-suṣupte antaḥ iva nidrā-ātman kevalam
16. svapna-suṣupte gate,
antaḥ iva kevalam nidrā-ātman,
bodhe antaḥ atattvajñatvam ca tat-aṅgatā avabhāti
16. Ignorance (atattvajñatvam) manifests within consciousness as if it were an inherent aspect of it. This is analogous to how, after the states of dream and deep sleep have passed, only the fundamental essence of sleep (nidrā-ātman) remains within.
तथाप्यभ्युपगम्यापि मूर्खनिश्चय उच्यते ।
मयेदमणु सर्वात्म यस्माद्ब्रह्म निरामयम् ॥ १७ ॥
tathāpyabhyupagamyāpi mūrkhaniścaya ucyate ,
mayedamaṇu sarvātma yasmādbrahma nirāmayam 17
17. tathā api abhyupagamya api mūrkha-niścayaḥ ucyate
mayā idam aṇu sarva-ātman yasmāt brahma nirāmayam
17. tathā api,
mayā mūrkha-niścayaḥ abhyupagamya api ucyate: "idam aṇu sarva-ātman,
" yasmāt brahma nirāmayam
17. Even so, by conceding (for argument's sake), the conviction of the ignorant is stated by me: 'This (self) is atomic, yet it is the all-pervading Self (ātman),' because Brahman (brahman) is indeed flawless.
सन्त्यकारणका एव सन्ति कारणजास्तथा ।
भावाः संविद्यथा यस्मात्कल्प्यते लभ्यते तथा ॥ १८ ॥
santyakāraṇakā eva santi kāraṇajāstathā ,
bhāvāḥ saṃvidyathā yasmātkalpyate labhyate tathā 18
18. santi akāraṇakāḥ eva santi kāraṇa-jāḥ tathā bhāvāḥ
saṃvit yathā yasmāt kalpyate labhyate tathā
18. akāraṇakāḥ bhāvāḥ eva santi,
tathā (ca) kāraṇa-jāḥ (bhāvāḥ) santi.
yathā saṃvit yasmāt (sarvam) kalpyate (ca) labhyate,
tathā (sarvam asti).
18. Indeed, there exist entities that are without cause, and similarly, there exist entities that are born from causes. This is just as (pure) consciousness (saṃvit), from which (all) is imagined and also realized (or experienced).
सर्वकारणसंशान्तौ सर्वानुभवशालिनाम् ।
सर्गस्य कारणं नास्ति तेन सर्गस्त्वकारणः ॥ १९ ॥
sarvakāraṇasaṃśāntau sarvānubhavaśālinām ,
sargasya kāraṇaṃ nāsti tena sargastvakāraṇaḥ 19
19. sarva-kāraṇa-saṃśāntau sarva-anubhava-śālinām
sargasya kāraṇam na asti tena sargaḥ tu akāraṇaḥ
19. sarva-kāraṇa-saṃśāntau (sati),
sarva-anubhava-śālinām (puruṣāṇām),
sargasya kāraṇam na asti.
tena tu sargaḥ akāraṇaḥ.
19. Upon the complete cessation of all causes, for those who possess universal experience, there is no cause for creation. Therefore, creation is indeed causeless.
हृदयंगमतात्यक्तमीश्वरादि प्रकल्प्यते ।
यदत्र किंचिद्दुःस्वादु व्यर्थं वाग्जालमेव तत् ॥ २० ॥
hṛdayaṃgamatātyaktamīśvarādi prakalpyate ,
yadatra kiṃcidduḥsvādu vyarthaṃ vāgjālameva tat 20
20. hṛdayaṃgamatātyaktam īśvarādi prakalpyate | yat
atra kiñcit duḥsvādu vyartham vāgjālam eva tat
20. īśvarādi hṛdayaṃgamatātyaktam prakalpyate atra
yat kiñcit duḥsvādu vyartham tat vāgjālam eva
20. Concepts like God (īśvara) and similar ideas, when conceived without appealing to the heart, are merely a distasteful and useless tangle of words.
अन्यथानुपपत्त्यैव स्वप्नाभाकलनादृते ।
स्थूलाकारात्मिका काचिन्नास्ति दृश्यस्य दृश्यता ॥ २१ ॥
anyathānupapattyaiva svapnābhākalanādṛte ,
sthūlākārātmikā kācinnāsti dṛśyasya dṛśyatā 21
21. anyathānupapattyā eva svapnābhākalnāt ṛte |
sthūlākārātmikā kācit na asti dṛśyasya dṛśyatā
21. anyathānupapattyā eva svapnābhākalnāt ṛte
sthūlākārātmikā kācit dṛśyasya dṛśyatā na asti
21. Except for its comprehension as a dream-like appearance (svapnābhā), there is no existence of any 'visibility' for the visible object that possesses a gross form, a fact established by logical necessity (anyathānupapatti).
स्वप्नपृथ्व्याद्यनुभवे किमबुद्धस्य कारणम् ।
चित्स्वभावादृते ब्रूहि स्वप्नार्थो नाम कीदृशः ॥ २२ ॥
svapnapṛthvyādyanubhave kimabuddhasya kāraṇam ,
citsvabhāvādṛte brūhi svapnārtho nāma kīdṛśaḥ 22
22. svapnapṛthvyādyanubhave kim abuddhasya kāraṇam |
cit svabhāvāt ṛte brūhi svapnārthaḥ nāma kīdṛśaḥ
22. svapnapṛthvyādyanubhave abuddhasya kim kāraṇam?
cit svabhāvāt ṛte svapnārthaḥ nāma kīdṛśaḥ brūhi
22. When experiencing dream-lands and similar phenomena, what is the cause for the unenlightened (abuddha) person? Tell me, what kind of dream-object (svapnārtha) could exist apart from the intrinsic nature (dharma) of pure consciousness (cit)?
स्वप्नार्थो ह्यपरिज्ञातो महामोहभरप्रदः ।
परिज्ञातो न मोहाय यथा सर्गास्तथैव च ॥ २३ ॥
svapnārtho hyaparijñāto mahāmohabharapradaḥ ,
parijñāto na mohāya yathā sargāstathaiva ca 23
23. svapnārthaḥ hi aparijñātaḥ mahāmohabharapradah
| parijñātaḥ na mohāya yathā sargāḥ tathā eva ca
23. hi aparijñātaḥ svapnārthaḥ mahāmohabharapradaḥ.
parijñātaḥ na mohāya.
yathā sargāḥ,
tathā eva ca
23. Indeed, an uncomprehended dream-object (svapnārtha) gives rise to a great burden of delusion (moha). However, once it is properly understood, it no longer causes delusion, just as (external) creations (sarga) also cease to do so (when truly known).
शुष्कतर्कहठावेशाद्यद्वाप्यनुभवोज्झितम् ।
कल्प्यते कारणं किंचित्सा मौर्ख्याभिनिवेशिता ॥ २४ ॥
śuṣkatarkahaṭhāveśādyadvāpyanubhavojjhitam ,
kalpyate kāraṇaṃ kiṃcitsā maurkhyābhiniveśitā 24
24. śuṣkatarkahaṭhāveśāt yat vā api anubhava ujjhitam
kalpyate kāraṇam kiṃcit sā maurkʰya abhiniveśitā
24. yat vā api śuṣkatarkahaṭhāveśāt anubhava ujjhitam kiṃcit kāraṇam kalpyate,
sā maurkʰya abhiniveśitā
24. When some cause is imagined, either out of a stubborn adherence to dry logic or because it is devoid of actual experience, that is truly an instance of foolish obstinacy.
अग्नेरौष्ण्यमपां शैत्यं प्राकाश्यं सर्वतेजसाम् ।
स्वभावो वाखिलार्थानां किमबुद्धस्य कारणम् ॥ २५ ॥
agnerauṣṇyamapāṃ śaityaṃ prākāśyaṃ sarvatejasām ,
svabhāvo vākhilārthānāṃ kimabuddhasya kāraṇam 25
25. agneḥ auṣṇyam apām śaityam prākāśyam sarvatejasām
svabhāvaḥ vā akhilārthānām kim abuddhasya kāraṇam
25. agneḥ auṣṇyam,
apām śaityam,
sarvatejasām prākāśyam,
vā akhilārthānām svabhāvaḥ,
abuddhasya kim kāraṇam?
25. The heat of fire, the coolness of water, the brilliance of all luminous things, or indeed the intrinsic nature (svabhāva) of all phenomena – what (further) cause is there for one who is ignorant (to seek)?
किं ध्यातृशतलब्धस्य ध्येयस्यैकस्य कारणम् ।
किं च गन्धर्वनगरे पुरे भित्तिषु कारणम् ॥ २६ ॥
kiṃ dhyātṛśatalabdhasya dhyeyasyaikasya kāraṇam ,
kiṃ ca gandharvanagare pure bhittiṣu kāraṇam 26
26. kim dhyātṛśatalabdhasya dhyeyasya ekasya kāraṇam
kim ca gandharvanagare pure bhittiṣu kāraṇam
26. kim dhyātṛśatalabdhasya ekasya dhyeyasya kāraṇam?
ca kim gandharvanagare pure bhittiṣu kāraṇam?
26. What is the cause of a single object of meditation (dhyeya) that is attained by hundreds of meditators (dhyātṛ)? And what is the cause of the walls in a city of Gandharvas (i.e., a mirage)?
धर्माद्यमुत्रामूर्तत्वान्मूर्ते देहे न कारणम् ।
देहस्य कारणं किं स्यात्तत्र सर्गादिभोगिनः ॥ २७ ॥
dharmādyamutrāmūrtatvānmūrte dehe na kāraṇam ,
dehasya kāraṇaṃ kiṃ syāttatra sargādibhoginaḥ 27
27. dharmādi amutra amūrtatvāt mūrte dehe na kāraṇam
dehasya kāraṇam kim syāt tatra sargādibhoginaḥ
27. amutra dharmādi amūrtatvāt,
mūrte dehe na kāraṇam.
tatra sargādibhoginaḥ dehasya kim kāraṇam syāt?
27. Because dharma (merit or demerit) and the like are formless in the afterlife, they cannot be the direct cause of a material body. What then could be the cause of the body for the individual (ātman) who experiences creation and its results in that realm?
भित्त्यभित्त्यादिरूपाणां ज्ञानस्य ज्ञानवादिनः ।
किं कारणमनन्तानामुत्पन्नध्वंसिनां मुहुः ॥ २८ ॥
bhittyabhittyādirūpāṇāṃ jñānasya jñānavādinaḥ ,
kiṃ kāraṇamanantānāmutpannadhvaṃsināṃ muhuḥ 28
28. bhittya-abhitty-ādi-rūpāṇām jñānasya jñānavādinaḥ
kim kāraṇam anantānām utpanna-dhvaṃsinām muhuḥ
28. jñānavādinaḥ jñānasya bhittya-abhitty-ādi-rūpāṇām
anantānām utpanna-dhvaṃsinām muhuḥ kim kāraṇam
28. For the proponent of knowledge, what is the cause of knowledge itself, which takes on endless forms such as distinction and non-distinction, and which repeatedly arises and perishes?
स्वभावस्य स्वभावोऽसौ किल कारणमित्यपि ।
यदुच्यते स्वभावस्य सा पर्यायोक्तिकल्पना ॥ २९ ॥
svabhāvasya svabhāvo'sau kila kāraṇamityapi ,
yaducyate svabhāvasya sā paryāyoktikalpanā 29
29. svabhāvasya svabhāvaḥ asau kila kāraṇam iti api
yat ucyate svabhāvasya sā paryāya-ukti-kalpanā
29. yat svabhāvasya asau svabhāvaḥ kila kāraṇam iti
api ucyate sā svabhāvasya paryāya-ukti-kalpanā
29. If it is also said that the intrinsic nature (svabhāva) itself is the cause of something's intrinsic nature (svabhāva), that is merely a tautological statement.
तस्मादकारणा भ्रान्तिर्भावा भान्ति च कारणम् ।
अज्ञे ज्ञे त्वखिलं कार्यं कारणाद्भवति स्थितम् ॥ ३० ॥
tasmādakāraṇā bhrāntirbhāvā bhānti ca kāraṇam ,
ajñe jñe tvakhilaṃ kāryaṃ kāraṇādbhavati sthitam 30
30. tasmāt akāraṇā bhrāntiḥ bhāvāḥ bhānti ca kāraṇam
ajñe jñe tu akhilam kāryam kāraṇāt bhavati sthitam
30. tasmāt bhrāntiḥ akāraṇā ca bhāvāḥ kāraṇam bhānti
ajñe tu jñe akhilam kāryam kāraṇāt sthitam bhavati
30. Therefore, delusion (bhrānti) is causeless, and various phenomena (bhāva) appear as causes in ignorance. But in knowledge, every effect (kārya) is established to arise from a cause (kāraṇa).
यद्वत्स्वप्नपरिज्ञानात्स्वप्ने द्रव्यापहारिभिः ।
न दुःखाकरणं तद्वज्जीवितं तत्त्वदर्शनात् ॥ ३१ ॥
yadvatsvapnaparijñānātsvapne dravyāpahāribhiḥ ,
na duḥkhākaraṇaṃ tadvajjīvitaṃ tattvadarśanāt 31
31. yadvat svapna-parijñānāt svapne dravya-apahāribhiḥ
na duḥkha-akaraṇam tadvat jīvitam tattva-darśanāt
31. yadvat svapne dravya-apahāribhiḥ (kṛtam
duḥkham) svapna-parijñānāt duḥkha-akaraṇam
na (bhavati) tadvat jīvitam
tattva-darśanāt (duḥkha-akaraṇam na bhavati)
31. Just as the knowledge that one is in a dream (svapna-parijñāna) does not alleviate the suffering (duḥkha) caused by property thieves within that very dream, similarly, life is not freed from suffering (duḥkha) merely by the vision of reality (tattva-darśana).
सर्गादावेव नोत्पन्नं दृश्यं चिद्गगनं त्विदम् ।
स्वरूपं स्वप्नवद्भाति नान्यदत्रोपपद्यते ॥ ३२ ॥
sargādāveva notpannaṃ dṛśyaṃ cidgaganaṃ tvidam ,
svarūpaṃ svapnavadbhāti nānyadatropapadyate 32
32. sargādau eva na utpannam dṛśyam cidgaganam tu idam
svarūpam svapnavat bhāti na anyat atra upapadyate
32. idam dṛśyam cidgaganam sargādau eva na utpannam.
svarūpam svapnavat bhāti.
atra anyat na upapadyate.
32. This visible world, which is the expanse of consciousness, was not created at the very beginning. Its essential nature (svarūpa) appears like a dream, and no other explanation is plausible here.
अन्या न काचित्कलना दृश्यते सोपपत्तिका ।
अस्मान्न्यायादृते कस्माद्ब्रह्मैवैषानुभूतिभूः ॥ ३३ ॥
anyā na kācitkalanā dṛśyate sopapattikā ,
asmānnyāyādṛte kasmādbrahmaivaiṣānubhūtibhūḥ 33
33. anyā na kācit kalanā dṛśyate sopapattikā asmāt
nyāyāt ṛte kasmāt brahma eva eṣā anubhūtibhūḥ
33. anyā sopapattikā kalanā na kācit dṛśyate.
asmāt nyāyāt ṛte kasmāt eṣā brahma eva anubhūtibhūḥ?
33. No other logically supported conception (kalpanā) is observed. What else, apart from this principle (nyāya), could make this very thing Brahman, the ground of all experience (anubhūti-bhūḥ)?
ऊर्म्यावर्तद्रवत्वादि शुद्धे जलघने यथा ।
तथेदं सर्गपर्यायं ब्रह्मणि ब्रह्म भासते ॥ ३४ ॥
ūrmyāvartadravatvādi śuddhe jalaghane yathā ,
tathedaṃ sargaparyāyaṃ brahmaṇi brahma bhāsate 34
34. ūrmyāvartadravatvādi śuddhe jalaghane yathā
tathā idam sargaparyāyam brahmaṇi brahma bhāsate
34. yathā ūrmyāvartadravatvādi śuddhe jalaghane (asti),
tathā idam sargaparyāyam brahmaṇi brahma bhāsate.
34. Just as waves, eddies, fluidity, and similar phenomena exist in pure, dense water, so too does this entire manifestation of creation (sarga-paryāya) appear as Brahman within Brahman.
स्पन्दावर्तविवर्तादि निर्मले पवने यथा ।
तथायं ब्रह्मपवने सर्गस्पन्दोऽवभासते ॥ ३५ ॥
spandāvartavivartādi nirmale pavane yathā ,
tathāyaṃ brahmapavane sargaspando'vabhāsate 35
35. spandāvartavivartādi nirmale pavane yathā
tathā ayam brahmapavane sargaspandaḥ avabhāsate
35. yathā spandāvartavivartādi nirmale pavane (asti),
tathā ayam sargaspandaḥ brahmapavane avabhāsate.
35. Just as pulsations, eddies, transformations, and similar phenomena exist in pure air (pavana), so too does this vibration of creation (sarga-spanda) appear in the all-pervading (pavana) Brahman.
यथानन्तत्वसौषिर्यशून्यत्वादि महाम्बरे ।
स सन्नासन्नबोधात्म तथा सर्गः परापरः ॥ ३६ ॥
yathānantatvasauṣiryaśūnyatvādi mahāmbare ,
sa sannāsannabodhātma tathā sargaḥ parāparaḥ 36
36. yathā anantatvasauṣiryaśūnyatvādi mahāmbare
saḥ sannāsannabodhātma tathā sargaḥ parāparaḥ
36. yathā mahāmbare anantatvasauṣiryaśūnyatvādi
tathā saḥ parāparaḥ sargaḥ sannāsannabodhātma
36. Just as infinitude, hollowness, emptiness, and the like exist within the vast sky, similarly, this creation (sarga), which is both higher and lower, is of the nature of both existence and non-existence, and is characterized by non-awareness.
एषु निद्रादिकेष्वेते सूपलब्धा अपि स्फुटम् ।
भावा असन्मया एवमेतेऽनन्यात्मका यतः ॥ ३७ ॥
eṣu nidrādikeṣvete sūpalabdhā api sphuṭam ,
bhāvā asanmayā evamete'nanyātmakā yataḥ 37
37. eṣu nidrāādikeṣu ete sūpalabdhā api sphuṭam
bhāvāḥ asanmayā evam ete ananyātmakā yataḥ
37. evam eṣu nidrāādikeṣu ete bhāvāḥ sphuṭam api
sūpalabdhā asanmayā yataḥ ete ananyātmakā
37. Even though these various states, such as sleep (nidrā) and others, are clearly perceived within these (beings), these phenomena (bhāvāḥ) are, in fact, essentially non-existent. This is because they possess no separate individual nature.
सर्गप्रलयसंस्थानान्येवमात्मनि चिद्धने ।
सौम्ये स्वप्नसुषुप्ताभा शुद्धे निद्राघने यथा ॥ ३८ ॥
sargapralayasaṃsthānānyevamātmani ciddhane ,
saumye svapnasuṣuptābhā śuddhe nidrāghane yathā 38
38. sargapralayasaṃsthānāni evam ātmani ciddhane
saumye svapnasuṣuptābhā śuddhe nidrāghane yathā
38. yathā śuddhe saumye nidrāghane svapnasuṣuptābhā
evam ātmani ciddhane sargapralayasaṃsthānāni
38. Just as the states resembling dream and deep sleep (svapnasuṣupti) manifest in the pure, tranquil, and dense state of sleep, similarly, the configurations of creation (sarga) and dissolution (pralaya) appear within the Self (ātman), which is pure, tranquil, and a compact mass of consciousness.
स्वप्नात्स्वप्नान्तराण्यास्ते निद्रायां मानवो यथा ।
सर्गात्सर्गान्तरान्मास्ते स्वसत्तायामजस्तथा ॥ ३९ ॥
svapnātsvapnāntarāṇyāste nidrāyāṃ mānavo yathā ,
sargātsargāntarānmāste svasattāyāmajastathā 39
39. svapnāt svapnāntarāṇi āste nidrāyām mānavaḥ yathā
sargāt sargāntarān mā āste svasattāyām ajaḥ tathā
39. yathā mānavaḥ nidrāyām svapnāt svapnāntarāṇi āste
tathā ajaḥ svasattāyām sargāt sargāntarān mā āste
39. Just as a human being passes from one dream to another while remaining in sleep, similarly, the unborn (aja) passes from one creation (sarga) to another, while remaining in its own essential nature (svasattā).
पृथ्व्यादिरहितोऽप्येष ब्रह्माकाशो निरामयः ।
अतद्वांस्तद्वदाभाति यथा स्वप्नानुभूतिषु ॥ ४० ॥
pṛthvyādirahito'pyeṣa brahmākāśo nirāmayaḥ ,
atadvāṃstadvadābhāti yathā svapnānubhūtiṣu 40
40. pṛthvyādi-rahitaḥ api eṣaḥ brahmākāśaḥ nirāmayaḥ
atadvān tadvat ābhāti yathā svapnānubhūtiṣu
40. eṣaḥ brahmākāśaḥ pṛthvyādirahitaḥ api nirāmayaḥ
atadvān api tadvat ābhāti yathā svapnānubhūtiṣu
40. This space of Brahman (brahman) is free from earth and other elements, and free from affliction. Yet, though not possessing them, it appears as if it does, much like experiences in a dream.
स्थिता यथास्यां पश्यन्त्यां शब्दा घटपटादयः ।
जाताजाताः स्थिताः सर्गास्तथानन्ये महाचिति ॥ ४१ ॥
sthitā yathāsyāṃ paśyantyāṃ śabdā ghaṭapaṭādayaḥ ,
jātājātāḥ sthitāḥ sargāstathānanye mahāciti 41
41. sthitāḥ yathā asyām paśyantyām śabdāḥ ghaṭapaṭādayaḥ
jātājātāḥ sthitāḥ sargāḥ tathā ananye mahāciti
41. yathā asyām paśyantyām ghaṭapaṭādayaḥ śabdāḥ sthitāḥ,
(tathā) jātājātāḥ sargāḥ sthitāḥ,
tathā ananye mahāciti
41. Just as words such as "pot" and "cloth" are present in this perceiving consciousness (paśyantī), so too are all creations, both manifested and unmanifested, established in the great, non-dual consciousness (mahat-citi).
पश्यन्त्यामेव पश्यन्ती यथा भाति तथैव च ।
यथा शब्दास्तथा सर्गाश्चितैव चिति चिन्मयाः ॥ ४२ ॥
paśyantyāmeva paśyantī yathā bhāti tathaiva ca ,
yathā śabdāstathā sargāścitaiva citi cinmayāḥ 42
42. paśyantyām eva paśyantī yathā bhāti tathā eva ca
yathā śabdāḥ tathā sargāḥ citi eva citi cinmayāḥ
42. yathā paśyantyām eva paśyantī bhāti,
tathā eva ca yathā śabdāḥ tathā sargāḥ citi eva citi cinmayāḥ
42. Just as the perceiving consciousness (paśyantī) itself shines forth within the perceiving consciousness, and just as words, so too all creations are essentially conscious (cinmaya) within consciousness (cit) itself.
किं शास्त्रकं तत्रकथाविचारैर्निर्वासनं जीवितमेव मोक्षः ।
सर्गे त्वसत्येवमकारणत्वात्सत्येव नास्त्येव न नाम काचित् ॥ ४३ ॥
kiṃ śāstrakaṃ tatrakathāvicārairnirvāsanaṃ jīvitameva mokṣaḥ ,
sarge tvasatyevamakāraṇatvātsatyeva nāstyeva na nāma kācit 43
43. kim śāstrakam tatrakathāvicāraiḥ
nirvāsanam jīvitam eva mokṣaḥ
sarge tu asati evam akāraṇatvāt
sati eva na asti eva na nāma kācit
43. kim śāstrakam? tatrakathāvicāraiḥ (kim)? nirvāsanam jīvitam eva mokṣaḥ.
tu sarge evam akāraṇatvāt asati,
sati eva kācit nāma na asti eva na (asti).
43. What is the point of scriptures and discussions of their narratives? A life free from latent impressions (vāsanā) is itself liberation (mokṣa). Furthermore, if creation (sarga) is thus unreal because it is without a cause, then truly, in existence, there is nothing whatsoever.
एषा च सिद्धेह हि वासनेति सा बोधसत्तैव निरन्तरैका ।
नानात्वनानारहितैव भाति स्वप्ने चिदेवेह पुरादिरूपा ॥ ४४ ॥
eṣā ca siddheha hi vāsaneti sā bodhasattaiva nirantaraikā ,
nānātvanānārahitaiva bhāti svapne cideveha purādirūpā 44
44. eṣā ca siddhā iha hi vāsanā iti
sā bodhasattā eva nirantarā ekā
| nānātva nānā rahitā eva bhāti
svapne cit eva iha purā-ādi-rūpā ||
44. eṣā siddhā iha hi vāsanā iti sā
eva nirantarā ekā bodhasattā
eva bhāti nānātva nānā rahitā eva
svapne iha purā-ādi-rūpā cit eva
44. And this perfected latent impression (vāsanā) is indeed that very single, uninterrupted essence of consciousness (bodha-sattā). It shines forth, devoid of all multiplicity and diversity, just as pure consciousness (cit) itself appears here in a primordial form during a dream.

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 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 (current chapter) 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