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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-3

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श्रीराम उवाच ।
अवेदनं वेदनस्य मुनीन्द्र क्रियते कथम् ।
नासतो विद्यते भावो नाभावो विद्यते सतः ॥ १ ॥
śrīrāma uvāca ,
avedanaṃ vedanasya munīndra kriyate katham ,
nāsato vidyate bhāvo nābhāvo vidyate sataḥ 1
1. śrīrāma uvāca avedanam vedanasya munīndra kriyate katham
na asataḥ vidyate bhāvaḥ na abhāvaḥ vidyate sataḥ
1. śrīrāma uvāca.
munīndra,
vedanasya avedanam katham kriyate? asataḥ bhāvaḥ na vidyate,
sataḥ abhāvaḥ na vidyate.
1. Śrī Rāma said: "O chief of sages, how is the non-cognition of knowledge (vedana) brought about? For of the non-existent there is no being, and of the existent there is no non-being."
श्रीवसिष्ठ उवाच ।
नासतो विद्यते भावो नाभावो विद्यते सतः ।
यदा तदैव सुकरं वेदनावेदनं स्वयम् ॥ २ ॥
śrīvasiṣṭha uvāca ,
nāsato vidyate bhāvo nābhāvo vidyate sataḥ ,
yadā tadaiva sukaraṃ vedanāvedanaṃ svayam 2
2. śrī vasiṣṭha uvāca na asataḥ vidyate bhāvaḥ na abhāvaḥ
vidyate sataḥ yadā tadā eva sukaram vedanāvedanam svayam
2. śrī vasiṣṭha uvāca asataḥ bhāvaḥ na vidyate sataḥ abhāvaḥ
na vidyate yadā tadā eva vedanāvedanam svayam sukaram
2. Śrī Vasiṣṭha said: That which is non-existent has no being, and that which is existent has no non-being. When this is understood, then knowing and not-knowing become effortless by themselves.
एतौ वेदनशब्दार्थौ रज्जुसर्पभ्रमोपमौ ।
असत्यावुदितौ विद्धि मृगतृष्णाम्भसा समौ ॥ ३ ॥
etau vedanaśabdārthau rajjusarpabhramopamau ,
asatyāvuditau viddhi mṛgatṛṣṇāmbhasā samau 3
3. etau vedanaśabdārthau rajjusarpabhramopamau
asatyau uditau viddhi mṛgatṛṣṇāmbhasā samau
3. etau vedanaśabdārthau rajjusarpabhramopamau
asatyau uditau mṛgatṛṣṇāmbhasā samau viddhi
3. Know that these two concepts relating to 'knowing', which are declared (to exist), are unreal. They are comparable to the illusion of a snake in a rope, and similar to the water of a mirage.
अबोधस्त्वनयोः श्रेयान्बोधो दुःखाय चैतयोः ।
तस्मात्सदेव बुद्ध्यस्व माऽसद्बुद्ध्यस्व राघव ॥ ४ ॥
abodhastvanayoḥ śreyānbodho duḥkhāya caitayoḥ ,
tasmātsadeva buddhyasva mā'sadbuddhyasva rāghava 4
4. abodhaḥ tu anayoḥ śreyān bodhaḥ duḥkhāya ca etayoḥ
tasmāt sat eva buddhyasva mā asat buddhyasva rāghava
4. tu anayoḥ abodhaḥ śreyān ca etayoḥ bodhaḥ duḥkhāya
tasmāt rāghava sat eva buddhyasva mā asat buddhyasva
4. Among these two (knowing and not-knowing), non-knowing is indeed superior, for knowing them leads to sorrow. Therefore, O Rāghava, understand only the existent and do not concern yourself with the non-existent.
जन्तोर्वेदनशब्दार्थबोधो दुःखकरः परः ।
निष्कृत्य ज्ञप्तिशब्दार्थबोधं तिष्ठ यथास्थितम् ॥ ५ ॥
jantorvedanaśabdārthabodho duḥkhakaraḥ paraḥ ,
niṣkṛtya jñaptiśabdārthabodhaṃ tiṣṭha yathāsthitam 5
5. jantoḥ vedanaśabdārthabodhaḥ duḥkhakaraḥ paraḥ
niṣkṛtya jñaptiśabdārthabodham tiṣṭha yathāsthitam
5. jantoḥ vedanaśabdārthabodhaḥ paraḥ duḥkhakaraḥ
jñaptiśabdārthabodham niṣkṛtya yathāsthitam tiṣṭha
5. For a living being, the conceptual understanding of 'knowing' is exceedingly sorrowful. Having transcended the conceptual understanding of 'knowledge', remain in your natural state.
सर्वावबोधावसरे ज्ञप्तिशब्दार्थयोरिह ।
निर्वाणोदय इत्येव परमोमिति शाम्यताम् ॥ ६ ॥
sarvāvabodhāvasare jñaptiśabdārthayoriha ,
nirvāṇodaya ityeva paramomiti śāmyatām 6
6. sarvāvabodhāvasare jñaptiśabdārthayoḥ iha
nirvāṇa udayaḥ iti eva paramaḥ om iti śāmyatām
6. iha sarvāvabodhāvasare jñaptiśabdārthayoḥ
nirvāṇa udayaḥ iti eva paramaḥ om iti śāmyatām
6. Here, at the moment of universal awakening, for both cognition and its object, the dawning of final liberation (nirvāṇa) is indeed the supreme "Om." Let all be tranquil.
शुभाशुभात्मकर्म स्वं नाशनीयं विवेकिना ।
तन्नास्तीत्यवबोधेन तत्त्वज्ञानेन सिध्यति ॥ ७ ॥
śubhāśubhātmakarma svaṃ nāśanīyaṃ vivekinā ,
tannāstītyavabodhena tattvajñānena sidhyati 7
7. śubhāśubhātmakarma svam nāśanīyam vivekinā tat
na asti iti avabodhena tattvajñānena sidhyati
7. vivekinā svam śubhāśubhātmakarma nāśanīyam.
tat na asti iti avabodhena tattvajñānena sidhyati
7. A discerning person should eliminate their own actions (karma) that are both auspicious and inauspicious. This is achieved through the understanding that such (karma) does not truly exist, and by the knowledge of ultimate reality.
कर्ममूलनिकाषेण संसारः परिशाम्यति ।
सुविचारितमन्विष्टं यावत्कर्म न विद्यते ॥ ८ ॥
karmamūlanikāṣeṇa saṃsāraḥ pariśāmyati ,
suvicāritamanviṣṭaṃ yāvatkarma na vidyate 8
8. karmamūlanikāṣeṇa saṃsāraḥ pariśāmyati
suvicāritam anviṣṭam yāvat karma na vidyate
8. karmamūlanikāṣeṇa saṃsāraḥ pariśāmyati.
yāvat karma suvicāritam anviṣṭam na vidyate
8. The cycle of rebirth (saṃsāra) completely ceases with the thorough uprooting of action (karma). To the extent that "karma" is well-considered and investigated, it is not found to exist.
चिद्रूपो बिल्वमज्जान्तश्चित्तसंज्ञां यदात्मनि ।
करोति तद्यथा बिल्वान्न स्वल्पमपि भिद्यते ॥ ९ ॥
cidrūpo bilvamajjāntaścittasaṃjñāṃ yadātmani ,
karoti tadyathā bilvānna svalpamapi bhidyate 9
9. cit-rūpaḥ bilvamajjāntaḥ cittasaṃjñām yat ātmani
karoti tat yathā bilvāt na svalpam api bhidyate
9. yat bilvamajjāntaḥ cit-rūpaḥ ātmani cittasaṃjñām karoti,
tat yathā bilvāt svalpam api na bhidyate
9. When pure consciousness (cid-rūpa), which is like the inner pulp of a bilva fruit, creates the designation of "mind" within itself (ātman), then that (mind) is not even slightly distinct from the bilva fruit itself.
न यथा संनिवेशान्तः संनिवेशस्ततः पृथक् ।
तथा नभोर्थादि पृथङ् न परस्मान्मनागपि ॥ १० ॥
na yathā saṃniveśāntaḥ saṃniveśastataḥ pṛthak ,
tathā nabhorthādi pṛthaṅ na parasmānmanāgapi 10
10. na yathā saṃniveśāntaḥ saṃniveśaḥ tataḥ pṛthak |
tathā nabhaḥ arthādi pṛthak na parasmāt manāk api
10. yathā saṃniveśaḥ saṃniveśāntaḥ na pṛthak,
tathā nabhaḥ arthādi parasmāt manāk api na pṛthak
10. Just as an arrangement (saṃniveśa) is not separate from its internal components (saṃniveśāntaḥ), similarly, space (nabhaḥ) and objects, etc., are not separate from the Supreme (para) even in the slightest.
यदेवाम्भस्तदेवान्तर्द्रवत्वमपृथग्यथा ।
चित्त्वमेव तथा चित्तं तद्रूपत्वात्तदर्थयोः ॥ ११ ॥
yadevāmbhastadevāntardravatvamapṛthagyathā ,
cittvameva tathā cittaṃ tadrūpatvāttadarthayoḥ 11
11. yat eva ambhaḥ tat eva antar dravatvam apṛthak yathā
| cit-tvam eva tathā cittam tat-rūpatvāt tat-arthayoḥ
11. yathā yat ambhaḥ eva tat dravatvam antar apṛthak,
tathā cit-tvam eva cittam (apṛthak),
tat-rūpatvāt tat-arthayoḥ
11. Just as water (ambhaḥ) itself and its inherent fluidity (dravatvam) are not separate within it, similarly, pure consciousness (cit-tva) and the mind (citta) are not separate, due to the identical nature (tad-rūpatva) of the mind and its object (tad-artha).
यथा द्रवत्वं पयसि यथाऽऽलोकश्च तेजसि ।
तथा ब्रह्मण्यतद्भावं चित्त्वं चित्तं च विद्यते ॥ १२ ॥
yathā dravatvaṃ payasi yathā''lokaśca tejasi ,
tathā brahmaṇyatadbhāvaṃ cittvaṃ cittaṃ ca vidyate 12
12. yathā dravatvam payasi yathā ālokaḥ ca tejasi |
tathā brahmaṇi atad-bhāvam cit-tvam cittam ca vidyate
12. yathā द्रवत्वम् payasi (vidyate),
यथा आलोकः च tejasi (vidyate),
तथा ब्रह्मणि अतद्-भावम् चित्त्वम् च चित्तम् च विद्यते
12. Just as fluidity (dravatvam) exists in water (payasi), and light (ālokaḥ) exists in fire/radiance (tejasi), similarly, in (brahman), the state of non-otherness (atad-bhāva), consciousness (cit-tva), and mind (citta) all exist.
चेतनं कर्म तत्स्वान्तर्न्निर्मूलं भ्रमयक्षवत् ।
उदेत्यहेतुकं तच्चेन्नोदितं तन्न विद्यते ॥ १३ ॥
cetanaṃ karma tatsvāntarnnirmūlaṃ bhramayakṣavat ,
udetyahetukaṃ taccennoditaṃ tanna vidyate 13
13. cetanam karma tat-sva-antar nirmūlam bhrama-yakṣavat
| udeti ahetukam tat cet na uditam tat na vidyate
13. cetanam karma tat-sva-antar nirmūlam bhrama-yakṣavat udeti.
tat cet ahetukam (udeti),
tat na uditam (cet),
tat na vidyate
13. Conscious activity (cetanam karma) arises within itself, rootless, like an illusory spirit (bhrama-yakṣavat). If that (activity) were to arise without cause (ahetukam), then, if it has not yet arisen, it simply does not exist.
चेतनं कर्म तच्चेतद्भाति स्पन्द इवानिलः ।
अहेतुकं यदात्मैतद्बहिरन्तश्च सार्थधीः ॥ १४ ॥
cetanaṃ karma taccetadbhāti spanda ivānilaḥ ,
ahetukaṃ yadātmaitadbahirantaśca sārthadhīḥ 14
14. cetanam karma tat cetat bhāti spandaḥ iva anilaḥ |
ahetukam yat ātmā etat bahiḥ antaḥ ca sārthadhīḥ ||
14. cetanam karma tat cetat anilaḥ iva spandaḥ bhāti yat etat ātmā ahetukam,
bahiḥ ca antaḥ sārthadhīḥ
14. Conscious action, that very consciousness, manifests like the vibration of wind. When this Self (ātman) is uncaused, its meaningful understanding (dhī) extends both externally and internally.
विस्तारः कर्मणां देहः सोऽहंतात्मा ससंसृतिः ।
अचेतनानहन्त्वेन शाम्यत्यस्पन्दवातवत् ॥ १५ ॥
vistāraḥ karmaṇāṃ dehaḥ so'haṃtātmā sasaṃsṛtiḥ ,
acetanānahantvena śāmyatyaspandavātavat 15
15. vistāraḥ karmaṇām dehaḥ saḥ ahantā ātmā sasamsṛtiḥ
| acetanā anahantvena śāmyati aspandavātavat ||
15. karmaṇām vistāraḥ dehaḥ saḥ ahantā ātmā sasamsṛtiḥ
acetanā anahantvena aspandavātavat śāmyati
15. The body is the expansion of actions (karma); that is the individual self (ātman) identified with ego (ahaṅkāra), perpetuating the cycle of rebirth (saṃsāra). Through insentient non-ego-ness, it subsides like a wind without vibration.
अचेतनादनन्तात्मा भूत्वा ज्ञोऽप्युपलोपमः ।
संसारमूलकषणं कुरु क्रोडमुखाग्रवत् ॥ १६ ॥
acetanādanantātmā bhūtvā jño'pyupalopamaḥ ,
saṃsāramūlakaṣaṇaṃ kuru kroḍamukhāgravat 16
16. acetanāt anantātmā bhūtvā jñaḥ api upalopamaḥ
| saṃsāramūlakaṣaṇam kuru kroḍamukhāgravat ||
16. acetanāt anantātmā bhūtvā,
jñaḥ api upalopamaḥ [bhava] kroḍamukhāgravat saṃsāramūlakaṣaṇam kuru
16. Having become the infinite Self (ātman) by transcending the unconscious, remain like a stone, even if you are a knower. Uproot the very foundation of transmigration (saṃsāra) just as the tip of a boar's snout digs up roots.
कर्मबीजकलाकोशत्याग एवं कृतो भवेत् ।
नान्यथा राघवान्तस्ते शान्तमस्तु सदा स्थितम् ॥ १७ ॥
karmabījakalākośatyāga evaṃ kṛto bhavet ,
nānyathā rāghavāntaste śāntamastu sadā sthitam 17
17. karmabījakalākośatyāgaḥ evam kṛtaḥ bhavet | na
anyathā rāghava antaḥ te śāntam astu sadā sthitam ||
17. rāghava! karmabījakalākośatyāgaḥ evam kṛtaḥ bhavet
anyathā na [bhavet] te antaḥ sadā sthitam śāntam astu
17. The relinquishment of the subtle sheath (kośa) containing the seeds of actions (karma) should be achieved in this very way. Otherwise, it is not possible, O Rāghava. Let that which is eternally peaceful remain ever established within you.
कर्मबीजकलात्यागे त्वेतस्मादितरात्मनि ।
अविद्यमाने जीवस्य तज्ज्ञैर्विदितवस्तुभिः ॥ १८ ॥
karmabījakalātyāge tvetasmāditarātmani ,
avidyamāne jīvasya tajjñairviditavastubhiḥ 18
18. karma-bīja-kalā-tyāge tu etasmāt itara-ātmani
avidyamāne jīvasya tat-jñaiḥ vidita-vastubhiḥ
18. tu jīvasya karma-bīja-kalā-tyāge etasmāt
itara-ātmani avidyamāne tat-jñaiḥ vidita-vastubhiḥ
18. Indeed, for the individual soul (jīva), when the abandonment of the seeds and potencies of (karma) occurs, and this other self (the egoic principle) is non-existent, this truth is known by those who understand reality.
शान्तैर्न गृह्यते किंचिन्न च संत्यज्यतेऽपि च ।
त्यागादानेन जानन्ति ततस्तैः शान्तमानसम् ॥ १९ ॥
śāntairna gṛhyate kiṃcinna ca saṃtyajyate'pi ca ,
tyāgādānena jānanti tatastaiḥ śāntamānasam 19
19. śāntaiḥ na gṛhyate kiñcit na ca saṃtyajyate api
ca tyāga-ādānena jānanti tatas taiḥ śānta-mānasam
19. śāntaiḥ kiñcit na gṛhyate ca na saṃtyajyate api ca.
tatas taiḥ tyāga-ādānena śānta-mānasam jānanti.
19. By those who are tranquil, nothing whatsoever is grasped, nor is anything at all abandoned. They understand the tranquil state of mind by transcending both grasping and abandoning. Therefore, by them, a tranquil state of mind is known.
आकाशशून्यहृदयैर्ज्ञैर्यथास्थितमास्यते ।
क्रियते च यथाप्राप्तं नाप्येतैः क्रियतेपि च ॥ २० ॥
ākāśaśūnyahṛdayairjñairyathāsthitamāsyate ,
kriyate ca yathāprāptaṃ nāpyetaiḥ kriyatepi ca 20
20. ākāśa-śūnya-hṛdayaiḥ jñaiḥ yathā-sthitam āsyate
kriyate ca yathā-prāptam na api etaiḥ kriyate api ca
20. ākāśa-śūnya-hṛdayaiḥ jñaiḥ yathā-sthitam āsyate.
ca yathā-prāptam kriyate.
na api ca etaiḥ kriyate api ca.
20. By the wise ones, whose hearts are empty like space (ākāśa), one remains in the state as it is. Whatever presents itself is done. Yet, by these (wise ones), nothing is truly done.
प्रवाहपतितं सर्वं स्पन्दते शान्तमानसम् ।
तेषां कर्मेन्द्रियाण्येवमर्धसंसुप्तबालवत् ॥ २१ ॥
pravāhapatitaṃ sarvaṃ spandate śāntamānasam ,
teṣāṃ karmendriyāṇyevamardhasaṃsuptabālavat 21
21. pravāha-patitam sarvam spandate śānta-mānasam
teṣām karma-indriyāṇi evam ardha-saṃsupta-bālavat
21. pravāha-patitam sarvam spandate śānta-mānasam.
evam teṣām karma-indriyāṇi ardha-saṃsupta-bālavat.
21. Everything that falls into the current moves spontaneously, while the mind remains tranquil. In this way, their organs of action (karmendriyas) function like those of a half-asleep child.
रसे निर्वासने लब्धे रसा अप्यतिनीरसाः ।
नान्तस्तिष्ठन्ति न बहिरज्ञाननिपुणा इव ॥ २२ ॥
rase nirvāsane labdhe rasā apyatinīrasāḥ ,
nāntastiṣṭhanti na bahirajñānanipuṇā iva 22
22. rase nirvāsane labdhe rasāḥ api atinīrasāḥ na
antaḥ tiṣṭhanti na bahiḥ ajñānanipuṇāḥ iva
22. rase nirvāsane labdhe rasāḥ api atinīrasāḥ na
antaḥ na bahiḥ tiṣṭhanti ajñānanipuṇāḥ iva
22. When the taste (rasa) for objects is completely eradicated, even the objects that typically evoke pleasure (rasāḥ) become exceedingly tasteless. They do not remain, neither within nor outside, just like those who are deeply skilled in ignorance (ajñānanipuṇāḥ) fail to grasp anything substantial.
कर्मणो वेदनं त्यागः स च सिद्धः प्रबोधतः ।
अवस्तु नेतरेणार्थः किं कृतेनाकृतेन वा ॥ २३ ॥
karmaṇo vedanaṃ tyāgaḥ sa ca siddhaḥ prabodhataḥ ,
avastu netareṇārthaḥ kiṃ kṛtenākṛtena vā 23
23. karmaṇaḥ vedanam tyāgaḥ saḥ ca siddhaḥ prabodhataḥ
avastu na itareṇa arthaḥ kim kṛtena akṛtena vā
23. karmaṇaḥ vedanam tyāgaḥ saḥ ca prabodhataḥ siddhaḥ
avastu na itareṇa arthaḥ kim kṛtena akṛtena vā
23. The understanding (vedanam) of action (karmaṇaḥ) is its abandonment (tyāgaḥ). And that (saḥ ca) is perfected (siddhaḥ) through profound awakening (prabodhataḥ). [Action] is not a substantial reality (avastu); no real benefit (arthaḥ) is gained through any other means (itareṇa). What purpose is served by what is done (kṛtena) or not done (akṛtena vā)?
अवेदनमसंवेद्यं यदवासनमासितम् ।
शान्तं सममनुल्लेखं स कर्मत्याग उच्यते ॥ २४ ॥
avedanamasaṃvedyaṃ yadavāsanamāsitam ,
śāntaṃ samamanullekhaṃ sa karmatyāga ucyate 24
24. avedanam asaṃvedyam yat avāsanam āsitam śāntam
samam anullekham saḥ karmatyāgaḥ ucyate
24. yat avedanam asaṃvedyam avāsanam āsitam śāntam
samam anullekham saḥ karmatyāgaḥ ucyate
24. That state which is without (direct) knowing (avedanam) and imperceptible (asaṃvedyam); that which rests (āsitam) without any latent impressions (avāsanam); tranquil (śāntam), even-minded (samam), and without any specific designation (anullekham) - that (saḥ) is declared (ucyate) to be the abandonment of action (karmatyāga).
अपुनःस्मरणं सम्यक् चिरविस्मृतकर्म तत् ।
स्थितं स्तम्भोदरसमं स कर्मत्याग उच्यते ॥ २५ ॥
apunaḥsmaraṇaṃ samyak ciravismṛtakarma tat ,
sthitaṃ stambhodarasamaṃ sa karmatyāga ucyate 25
25. apunaḥsmaraṇam samyak ciravismṛtakarma tat
sthitam stambhodarasamam saḥ karmatyāgaḥ ucyate
25. tat samyak apunaḥsmaraṇam ciravismṛtakarma
sthitam stambhodarasamam saḥ karmatyāgaḥ ucyate
25. The perfect (samyak) non-recollection (apunaḥsmaraṇam), where past actions (karma) are completely forgotten (ciravismṛtakarma), and which remains (sthitam) still and empty like the interior of a pillar (stambhodarasamam) - that (saḥ) is declared (ucyate) to be the abandonment of action (karmatyāga).
अत्यागं त्यागमिति ये कुर्वते व्यर्थबोधिनः ।
सा भुङ्क्ते तान्पशूनज्ञान्कर्मत्यागपिशाचिका ॥ २६ ॥
atyāgaṃ tyāgamiti ye kurvate vyarthabodhinaḥ ,
sā bhuṅkte tānpaśūnajñānkarmatyāgapiśācikā 26
26. atyāgam tyāgam iti ye kurvate vyarthabodhinaḥ
sā bhuṅkte tān paśūn ajñān karmatyāgapiśācikā
26. ye vyarthabodhinaḥ atyāgam tyāgam iti kurvate,
sā karmatyāgapiśācikā tān ajñān paśūn bhuṅkte
26. Those who, having a misguided understanding, consider non-renunciation to be renunciation (karma), are devoured by the fiend of abandoning actions (karma) as ignorant beasts.
समूलकर्मसंत्यागेनैव ये शान्तिमास्थिताः ।
नैव तेषां कृतेनार्थो नाकृतेनेह कश्चन ॥ २७ ॥
samūlakarmasaṃtyāgenaiva ye śāntimāsthitāḥ ,
naiva teṣāṃ kṛtenārtho nākṛteneha kaścana 27
27. samūlakarmasaṃtyāgena eva ye śāntim āsthitāḥ na
eva teṣām kṛtena arthaḥ na akṛtena iha kaścana
27. ye samūlakarmasaṃtyāgena eva śāntim āsthitāḥ,
teṣām iha kṛtena kaścana arthaḥ na eva,
akṛtena na eva
27. Those who have attained peace (śānti) only through the complete renunciation of actions (karma) and their roots – for them, in this world, there is certainly no purpose or benefit in what is done, nor in what is not done.
समूलमलमुद्धृत्य कर्मबीजकलामिति ।
नित्यमेकसमाधानास्तज्ज्ञास्तिष्ठन्त्यतः सुखम् ॥ २८ ॥
samūlamalamuddhṛtya karmabījakalāmiti ,
nityamekasamādhānāstajjñāstiṣṭhantyataḥ sukham 28
28. samūlamalam uddhṛtya karmabījakalām iti nityam
ekasamādhānāḥ tatjñāḥ tiṣṭhanti ataḥ sukham
28. karmabījakalām iti samūlamalam uddhṛtya,
nityam ekasamādhānāḥ tatjñāḥ ataḥ sukham tiṣṭhanti
28. Having uprooted this impurity (mala) - the seed-power of actions (karma) - along with its very roots, those who truly know (brahman), being perpetually single-minded in their concentration (dhyāna), therefore abide in happiness.
प्रवाहपतिते कार्ये ईषत्स्पन्दा अतन्मयाः ।
घूर्णमाना इव क्षीबा यन्त्रसंचारिता इव ॥ २९ ॥
pravāhapatite kārye īṣatspandā atanmayāḥ ,
ghūrṇamānā iva kṣībā yantrasaṃcāritā iva 29
29. pravāhapatite kārye īṣatspandāḥ atanmayāḥ
ghūrṇamānāḥ iva kṣībāḥ yantrasañcāritāḥ iva
29. pravāhapatite kārye īṣatspandāḥ atanmayāḥ
ghūrṇamānāḥ iva kṣībāḥ iva yantrasañcāritāḥ iva
29. In actions (karma) that fall within the natural current (of events), they (the wise) are only slightly active and not identified with them. They are like intoxicated people reeling or like puppets moved by a machine.
मोक्षलक्ष्म्या विलासिन्या व्यसनोपहता इव ।
अर्धसुप्तप्रबुद्धाभाः कामप्यवनिमागताः ॥ ३० ॥
mokṣalakṣmyā vilāsinyā vyasanopahatā iva ,
ardhasuptaprabuddhābhāḥ kāmapyavanimāgatāḥ 30
30. mokṣalakṣmyā vilāsinyā vyasana upahatā iva
ardhasuptaprabuddhābhāḥ kām api avanim āgatāḥ
30. mokṣalakṣmyā vilāsinyā vyasana upahatā iva,
kām api avanim āgatāḥ,
ardhasuptaprabuddhābhāḥ
30. They appear as if afflicted by misfortune, even with respect to the alluring splendor of liberation (mokṣa). Having arrived at some land or state, they have the appearance of those who are half-asleep and half-awake.
यत्समूलं परित्यक्तं तत्त्यक्तमिति कथ्यते ।
अमूलकाषस्त्यागो यः स शाखालवनोपमः ॥ ३१ ॥
yatsamūlaṃ parityaktaṃ tattyaktamiti kathyate ,
amūlakāṣastyāgo yaḥ sa śākhālavanopamaḥ 31
31. yat samūlam parityaktam tat tyaktam iti kathyate
amūlakāṣaḥ tyāgaḥ yaḥ sa śākhālavanopamaḥ
31. yat samūlam parityaktam,
tat tyaktam iti kathyate.
yaḥ amūlakāṣaḥ tyāgaḥ,
sa śākhālavanopamaḥ.
31. That which is abandoned from its very root is truly called abandonment (tyāga). The abandonment (tyāga) that does not uproot (the cause) is merely like cutting branches.
अकृष्टमूलशाखाग्रलवनः कर्मपादपः ।
पुनः शाखासहस्रेण दुःखाय परिवर्धते ॥ ३२ ॥
akṛṣṭamūlaśākhāgralavanaḥ karmapādapaḥ ,
punaḥ śākhāsahasreṇa duḥkhāya parivardhate 32
32. akṛṣṭamūlaśākhāgralavanaḥ karmapādapaḥ
punaḥ śākhāsahasreṇa duḥkhāya parivardhate
32. akṛṣṭamūlaśākhāgralavanaḥ karmapādapaḥ punaḥ śākhāsahasreṇa duḥkhāya parivardhate.
32. The tree of actions (karma), when its root is not pulled out but only its branches and tops are cut, grows again with a thousand branches, leading to suffering.
अवेदनात्मना तेन कर्मत्यागोऽङ्ग सिध्यति ।
क्रमेण नेतरेणात एतदेवाहरन्भव ॥ ३३ ॥
avedanātmanā tena karmatyāgo'ṅga sidhyati ,
krameṇa netareṇāta etadevāharanbhava 33
33. avedanātmanā tena karmatyāgaḥ aṅga sidhyati
krameṇa na itareṇa ataḥ etat eva āharan bhava
33. aṅga,
karmatyāgaḥ avedanātmanā tena krameṇa sidhyati,
itareṇa na.
ataḥ etat eva āharan bhava.
33. O dear one, the abandonment of actions (karma-tyāga) is accomplished by one whose self (ātman) is free from (attachment to) feelings, and this happens gradually, not by any other means. Therefore, always strive for this very thing.
ये त्वेवं कर्मसंत्यागमकृत्वान्यत्प्रकुर्वते ।
अत्यागं त्यागरूपात्म गगनं मारयन्ति ते ॥ ३४ ॥
ye tvevaṃ karmasaṃtyāgamakṛtvānyatprakurvate ,
atyāgaṃ tyāgarūpātma gaganaṃ mārayanti te 34
34. ye tu evam karma-saṃtyāgam akṛtvā anyat prakurvate
atyāgam tyāga-rūpa-ātma gaganam mārayanti te
34. ye tu evam karma-saṃtyāgam akṛtvā anyat prakurvate,
te atyāgam tyāga-rūpa-ātma gaganam mārayanti.
34. But those who, without having achieved this renunciation of action (karma-saṃtyāga), perform other activities, they are, in effect, trying to destroy non-action (atyāga) itself – which is the true nature (ātman) of renunciation (tyāga) – an effort as futile as trying to kill the sky (gagana).
बोधात्मकतया कर्मत्यागः संपद्यते स्वयम् ।
दग्धबीजा निरिच्छोच्चैरक्रियैव भवेत्क्रिया ॥ ३५ ॥
bodhātmakatayā karmatyāgaḥ saṃpadyate svayam ,
dagdhabījā niricchoccairakriyaiva bhavetkriyā 35
35. bodha-ātmakatayā karma-tyāgaḥ saṃpadyate svayam
dagdha-bījā niricchaḥ uccaiḥ akriyā eva bhavet kriyā
35. bodha-ātmakatayā karma-tyāgaḥ svayam saṃpadyate.
(saḥ) niricchaḥ uccaiḥ (bhavet),
(tena) dagdha-bījā kriyā eva akriyā bhavet.
35. Renunciation of actions (karma-tyāga) arises naturally through the very nature of understanding (bodha). For one who is utterly devoid of desire, action (kriyā) – when its seeds are burnt – intensely becomes non-action (akriyā).
बुद्धीन्द्रियेहितं कर्म सफलं रसभावनात् ।
वेष्टितव्यं कुदाम्नेव स्पन्दोऽन्यो निष्फलोऽङ्गजः ॥ ३६ ॥
buddhīndriyehitaṃ karma saphalaṃ rasabhāvanāt ,
veṣṭitavyaṃ kudāmneva spando'nyo niṣphalo'ṅgajaḥ 36
36. buddhi-indriya-īhitam karma sa-phalam rasa-bhāvanāt
veṣṭitavyam ku-dāmnā iva spandaḥ anyaḥ niṣphalaḥ aṅga-jaḥ
36. buddhi-indriya-īhitam karma rasa-bhāvanāt sa-phalam (bhavati).
anyaḥ aṅga-jaḥ spandaḥ tu niṣphalaḥ,
ku-dāmnā iva veṣṭitavyam (bhavati).
36. Action (karma) performed with the guidance of the intellect (buddhi) and senses (indriya) becomes fruitful through the contemplation of its essential purpose or inner satisfaction (rasa-bhāvanā). Any other bodily impulse (spanda), arising merely from physical urges, is utterly fruitless, like being bound by a defective rope.
कर्मत्यागे स्थिते बोधाज्जीवन्मुक्तो विवासनः ।
गृहे तिष्ठत्वरण्ये वा शाम्यत्वभ्येतु वोदयम् ॥ ३७ ॥
karmatyāge sthite bodhājjīvanmukto vivāsanaḥ ,
gṛhe tiṣṭhatvaraṇye vā śāmyatvabhyetu vodayam 37
37. karma-tyāge sthite bodhāt jīvan-muktaḥ vi-vāsanaḥ
gṛhe tiṣṭhatu araṇye vā śāmyatu abhyetu vā udayam
37. bodhāt karma-tyāge sthite (sati),
(saḥ) jīvan-muktaḥ vi-vāsanaḥ (bhavati).
(saḥ) gṛhe vā araṇye tiṣṭhatu,
śāmyatu vā udayam abhyetu.
37. When the renunciation of action (karma-tyāga) is firmly established through true understanding (bodha), one becomes a liberated-while-living (jīvanmukta), completely free from latent tendencies (vāsanā). Such an individual may reside at home or in the forest, maintain a state of tranquility (śānti), or experience a resurgence of activity.
गेहमेवोपशान्तस्य विजनं दूरकाननम् ।
अशान्तस्याप्यरण्यानि विजना सजना पुरी ॥ ३८ ॥
gehamevopaśāntasya vijanaṃ dūrakānanam ,
aśāntasyāpyaraṇyāni vijanā sajanā purī 38
38. geham eva upaśāntasya vijanam dūrakānanam
aśāntasya api araṇyāni vijanā sajanā purī
38. upaśāntasya geham eva vijanam dūrakānanam
aśāntasya api araṇyāni sajanā sajanā purī vijanā
38. For one who is tranquil, their very home is solitary, like a distant forest. But for a restless person, even forests are bustling with people, and a populated city seems utterly solitary.
परिशान्तमतेर्ज्ञस्य स्वप्नेऽप्यप्राप्तमानवा ।
निर्मला वितता हृद्या हृद्येव वनभूमिका ॥ ३९ ॥
pariśāntamaterjñasya svapne'pyaprāptamānavā ,
nirmalā vitatā hṛdyā hṛdyeva vanabhūmikā 39
39. pariśāntamateḥ jñasya svapne api aprāptamānavā
nirmalā vitatā hṛdyā hṛdi eva vanabhūmikā
39. pariśāntamateḥ jñasya svapne api aprāptamānavā
nirmalā vitatā hṛdyā vanabhūmikā hṛdi eva
39. For the enlightened (jñānin) one, whose mind is perfectly tranquil, a forest land - untouched by humans, pure, vast, and delightful - manifests as if in their very heart, even in a dream.
ज्ञस्य निर्वाणदृश्यस्य निस्पन्दार्था नभोमयी ।
शान्ताशेषविशेषार्था जगदेव महाटवी ॥ ४० ॥
jñasya nirvāṇadṛśyasya nispandārthā nabhomayī ,
śāntāśeṣaviśeṣārthā jagadeva mahāṭavī 40
40. jñasya nirvāṇadṛśyasya niṣpandārthā nabhomayī
śāntāśeṣaviśeṣārthā jagat eva mahāṭavī
40. jñasya nirvāṇadṛśyasya jagat eva mahāṭavī
niṣpandārthā nabhomayī śāntāśeṣaviśeṣārthā
40. For the enlightened (jñānin) one, whose vision is of ultimate stillness (nirvāṇa), for whom all objects appear motionless and ethereal like space, and for whom all specific phenomenal distinctions have been entirely pacified, the entire world itself is a great wilderness.
अनन्तसंकल्पवतो हृदयस्थजगत्स्थितेः ।
हृद्येवावर्तते भूमिरज्ञस्याखिलसागरा ॥ ४१ ॥
anantasaṃkalpavato hṛdayasthajagatsthiteḥ ,
hṛdyevāvartate bhūmirajñasyākhilasāgarā 41
41. anantasaṃkalpavataḥ hṛdayasthajagatsthiteḥ
hṛdi eva āvartate bhūmiḥ ajñasya akhilasāgarā
41. anantasaṃkalpavataḥ hṛdayasthajagatsthiteḥ
ajñasya akhilasāgarā bhūmiḥ hṛdi eva āvartate
41. For the ignorant person (ajña), who possesses endless desires and for whom the world's existence is seated within the heart, the entire earth, along with all its oceans, revolves as if within their very heart.
जनस्याज्ञस्य दीनस्य विविधद्वन्द्वसंकटा ।
सारम्भा विविधाकारा हृद्येव ग्राममण्डली ॥ ४२ ॥
janasyājñasya dīnasya vividhadvandvasaṃkaṭā ,
sārambhā vividhākārā hṛdyeva grāmamaṇḍalī 42
42. janasya ajñasya dīnasya vividhadvandvasaṅkaṭā
sārambhā vividhākārā hṛdi eva grāmamaṇḍalī
42. janasya ajñasya dīnasya vividhadvandvasaṅkaṭā
sārambhā vividhākārā grāmamaṇḍalī hṛdi eva
42. For an ignorant, distressed person, troubled by various dualities (dvandva), full of diverse undertakings, and appearing in many forms, it is just like a village community (grāma-maṇḍalī) existing within the heart (hṛdi).
विविधकार्यविकारदशामयी सपुरपत्तनमण्डलपर्वता ।
मुकुरकोश इव प्रतिबिम्बिता हृदि भवत्यमला मलिने मही ॥ ४३ ॥
vividhakāryavikāradaśāmayī sapurapattanamaṇḍalaparvatā ,
mukurakośa iva pratibimbitā hṛdi bhavatyamalā maline mahī 43
43. vividhakāryavikāradaśāmayī sapurapattnamaṇḍalaparvatā
mukurakośa iva pratibimbitā hṛdi bhavati amalā maline mahī
43. maline hṛdi vividhakāryavikāradaśāmayī sapurapattnamaṇḍalaparvatā
amalā mahī mukurakośa iva pratibimbitā bhavati
43. The earth (mahī), with its diverse activities, changes, and conditions, including its cities, towns, regions, and mountains, becomes reflected in a defiled heart (hṛdi maline) just as if it were in a mirror (mukura-kośa), even though the earth itself is pure (amalā).

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 (current chapter) Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 Chapter 137 Chapter 138 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 Chapter 149 Chapter 150 Chapter 151 Chapter 152 Chapter 153 Chapter 154 Chapter 155 Chapter 156 Chapter 157 Chapter 158 Chapter 159 Chapter 160 Chapter 161 Chapter 162 Chapter 163 Chapter 164 Chapter 165 Chapter 166 Chapter 167 Chapter 168 Chapter 169 Chapter 170 Chapter 171 Chapter 172 Chapter 173 Chapter 174 Chapter 175 Chapter 176 Chapter 177 Chapter 178 Chapter 179 Chapter 180 Chapter 181 Chapter 182 Chapter 183 Chapter 184 Chapter 185 Chapter 186 Chapter 187 Chapter 188 Chapter 189 Chapter 190 Chapter 191 Chapter 192 Chapter 193 Chapter 194 Chapter 195 Chapter 196 Chapter 197 Chapter 198 Chapter 199 Chapter 200 Chapter 201 Chapter 202 Chapter 203 Chapter 204 Chapter 205 Chapter 206 Chapter 207 Chapter 208 Chapter 209 Chapter 210 Chapter 211 Chapter 212 Chapter 213 Chapter 214 Chapter 215 Chapter 216