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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-33

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श्रीवसिष्ठ उवाच ।
स्वपौरुषेण स्वधिया सत्संगमविकासया ।
यदि ना नीयते ज्ञत्वं तदुपायोऽस्ति नेतरः ॥ १ ॥
śrīvasiṣṭha uvāca ,
svapauruṣeṇa svadhiyā satsaṃgamavikāsayā ,
yadi nā nīyate jñatvaṃ tadupāyo'sti netaraḥ 1
1. śrī vasiṣṭhaḥ uvāca svapauruṣeṇa svadhiyā satsaṅgamavikāsayā
yadi na nīyate jñatvam tat upāyaḥ asti na itaraḥ
1. śrī vasiṣṭhaḥ uvāca yadi jñatvam svapauruṣeṇa svadhiyā
satsaṅgamavikāsayā na nīyate tat na itaraḥ upāyaḥ asti
1. Śrī Vasiṣṭha said: If spiritual knowledge is not achieved through one's own effort (sva-pauruṣa), one's own intellect, and the development of virtuous association (satsaṅga), then there is no other means.
स्वं कल्पितं कल्पितं च प्रतिकल्पनया स्वया ।
तदेवान्यत्वमादत्ते विषत्वममृतं यथा ॥ २ ॥
svaṃ kalpitaṃ kalpitaṃ ca pratikalpanayā svayā ,
tadevānyatvamādatte viṣatvamamṛtaṃ yathā 2
2. svam kalpitam kalpitam ca pratikalpanaayā svayā |
tat eva anyatvam ādatte viṣatvam amṛtam yathā ||
2. svam kalpitam kalpitam ca svayā pratikalpanaayā
tat eva anyatvam ādatte amṛtam viṣatvam yathā
2. What is imagined by oneself, and then repeatedly re-imagined through one's own subsequent imagining (pratikalpanā), indeed takes on a different nature, just as nectar (amṛtam) turns into poison.
कल्पना चाकल्पनान्ता मुक्तता यदकल्पनम् ।
एतच्च भोगसंत्यागपूर्वं सिध्यति नान्यथा ॥ ३ ॥
kalpanā cākalpanāntā muktatā yadakalpanam ,
etacca bhogasaṃtyāgapūrvaṃ sidhyati nānyathā 3
3. kalpanā ca akalpanā-antā muktatā yat akalpanam |
etat ca bhoga-saṃtyāga-pūrvam sidhyati na anyathā ||
3. kalpanā ca akalpanā-antā yat akalpanam muktatā
etat ca bhoga-saṃtyāga-pūrvam sidhyati anyathā na
3. Imagination (kalpanā) finds its end in non-imagination (akalpanā), and liberation (mokṣa) is precisely that state of non-imagination. This is achieved only through the prior renunciation of enjoyments, and not in any other way.
वचसा मनसा चान्तः शब्दार्थावविभावयन् ।
य आस्ते वर्धते तस्य कल्पनोपशमः शनैः ॥ ४ ॥
vacasā manasā cāntaḥ śabdārthāvavibhāvayan ,
ya āste vardhate tasya kalpanopaśamaḥ śanaiḥ 4
4. vacasā manasā ca antaḥ śabda-arthau avibhāvayan |
yaḥ āste vardhate tasya kalpanā-upaśamaḥ śanaiḥ ||
4. yaḥ vacasā manasā ca antaḥ śabda-arthau avibhāvayan āste,
tasya kalpanā-upaśamaḥ śanaiḥ vardhate
4. He who, both by speech and by mind, abides inwardly, not distinguishing (or conceptualizing) words and their meanings, for him, the calming of imagination (kalpanā) gradually increases.
वर्जयित्वाहमित्येव नाविद्यास्तीतरात्मिका ।
शान्ते त्वभावनादस्मिन्नान्यो मोक्षोऽस्ति कश्चन ॥ ५ ॥
varjayitvāhamityeva nāvidyāstītarātmikā ,
śānte tvabhāvanādasminnānyo mokṣo'sti kaścana 5
5. varjayitvā aham iti eva na avidyā asti itara-ātmikā |
śānte tu abhāvanāt asmin na anyaḥ mokṣaḥ asti kaścana ||
5. aham iti eva varjayitvā itara-ātmikā avidyā na asti
tu asmin śānte abhāvanāt anyaḥ kaścana mokṣaḥ na asti
5. Apart from the very notion of 'I am' (aham iti), no other ignorance (avidyā) exists that possesses a different intrinsic nature. However, when this (sense of 'I am') becomes tranquil due to the absence of conceptualization (abhāvanā) within it, there is no other liberation (mokṣa) whatsoever.
अहंभावमथादेहं किंचिच्छ्रयसि नश्यसि ।
जगदादिरुचिस्तस्मिंस्त्यक्ते शाम्यसि सिध्यसि ॥ ६ ॥
ahaṃbhāvamathādehaṃ kiṃcicchrayasi naśyasi ,
jagadādirucistasmiṃstyakte śāmyasi sidhyasi 6
6. ahaṃbhāvam atha adeham kiṃcit śrayasi naśyasi
jagadādiruciḥ tasmin tyakte śāmyasi sidhyasi
6. yadi (implied) ahaṃbhāvam atha adeham kiṃcit śrayasi,
[tada] naśyasi.
tasmin jagadādiruciḥ tyakte [sati],
śāmyasi [ca] sidhyasi.
6. If you rely on the ego (ahaṃbhāva) or even on the bodiless self, even slightly, you perish. But when that attachment to the origin of the world (jagadādiruci) is abandoned, you become tranquil and attain perfection (siddhi).
अचेतनादिदं सर्वं सदेवासदिव स्थितम् ।
शान्तं यस्योपलस्येव नमस्तस्मै महात्मने ॥ ७ ॥
acetanādidaṃ sarvaṃ sadevāsadiva sthitam ,
śāntaṃ yasyopalasyeva namastasmai mahātmane 7
7. acetanāt idam sarvam sat eva asat iva sthitam
śāntam yasya upalasya iva namaḥ tasmai mahātmane
7. acetanāt idam sarvam sat eva asat iva sthitam yasya upalasya iva śāntam [asti],
tasmai mahātmane namaḥ
7. This entire universe, originating from the insentient, exists as if it were both real (sat) and unreal (asat). Salutations to that great soul (mahātman) whose nature is tranquil, like that of a stone (upala).
अचेतनादिदं सर्वमुपलस्येव शाम्यति ।
शून्याख्यातः परालीनचित्तस्य चित्त्वभावनात् ॥ ८ ॥
acetanādidaṃ sarvamupalasyeva śāmyati ,
śūnyākhyātaḥ parālīnacittasya cittvabhāvanāt 8
8. acetanāt idam sarvam upalasya iva śāmyati
śūnya-ākhyātaḥ para-alīna-cittasya cittva-bhāvanāt
8. acetanāt idam sarvam upalasya iva śāmyati para-alīna-cittasya (janasya),
(yasya avasthā) śūnya-ākhyātaḥ,
cittva-bhāvanāt (evam bhavati)
8. This entire universe, originating from the insentient, subsides like a stone (upala) for one whose mind (citta) is absorbed in the Supreme (para), due to the contemplation (bhāvanā) of pure consciousness, which (state) is described as emptiness (śūnyatā).
इदमस्त्वथवा मास्तु चेतितं दुःखवृद्धये ।
अचेतितं सुखायान्तरचेतनमचेतनात् ॥ ९ ॥
idamastvathavā māstu cetitaṃ duḥkhavṛddhaye ,
acetitaṃ sukhāyāntaracetanamacetanāt 9
9. idam astu athavā mā astu cetitam duḥkha-vṛddhaye
acetitam sukhāya antaram acetanam acetanāt
9. idam astu athavā mā astu cetitam
duḥkha-vṛddhaye [bhavati]
acetitam sukhāya [bhavati] antaram
acetanam acetanāt [bhavati]
9. Whether this (world) exists or not, what is conceptualized (cetitam) only leads to an increase in suffering (duḥkha). The unconceptualized (acetitam) state is for happiness, because the inner insentient (acetana) arises from the (fundamental) insentient (acetanāt).
द्वौ व्याधी देहिनो घोरावयं लोकस्तथा परः ।
याभ्यां घोराणि दुःखानि भुङ्क्ते सर्वैर्हि पीडितः ॥ १० ॥
dvau vyādhī dehino ghorāvayaṃ lokastathā paraḥ ,
yābhyāṃ ghorāṇi duḥkhāni bhuṅkte sarvairhi pīḍitaḥ 10
10. dvau vyādhī dehinaḥ ghorau ayam lokaḥ tathā paraḥ
yābhyām ghorāṇi duḥkhāni bhuṅkte sarvaiḥ hi pīḍitaḥ
10. dehinaḥ dvau ghorau vyādhī ayam lokaḥ tathā paraḥ
yābhyām sarvaiḥ pīḍitaḥ ghorāṇi duḥkhāni hi bhuṅkte
10. For the embodied being, there are two dreadful diseases: this world and the other world. Afflicted by all (aspects of life), one indeed experiences terrible sufferings due to these two.
इहलोके यतन्ते ज्ञा व्याधौ भोगैर्दुरौषधैः ।
आजीवितं यथाशक्ति चिकित्सा नापरामये ॥ ११ ॥
ihaloke yatante jñā vyādhau bhogairdurauṣadhaiḥ ,
ājīvitaṃ yathāśakti cikitsā nāparāmaye 11
11. iha-loke yatante jñā vyādhau bhogaiḥ dur-auṣadhaiḥ
ā-jīvitam yathā-śakti cikitsā na aparāmaye
11. iha-loke jñā vyādhau bhogaiḥ dur-auṣadhaiḥ yatante.
ā-jīvitam yathā-śakti cikitsā na aparāmaye
11. In this world, people strive to treat this disease with material enjoyments, which are harmful remedies. They do not cease this 'treatment' throughout their life, to the best of their ability.
परलोकमहाव्याधौ प्रयतन्ते चिकित्सनम् ।
शमसत्सङ्गबोधाख्यैरमृतैः पुरुषोत्तमाः ॥ १२ ॥
paralokamahāvyādhau prayatante cikitsanam ,
śamasatsaṅgabodhākhyairamṛtaiḥ puruṣottamāḥ 12
12. para-loka-mahā-vyādhau pra-yatante cikitsanam
śama-sat-saṅga-bodha-ākhyaiḥ amṛtaiḥ puruṣa-uttamāḥ
12. puruṣa-uttamāḥ para-loka-mahā-vyādhau
śama-sat-saṅga-bodha-ākhyaiḥ amṛtaiḥ cikitsanam pra-yatante
12. The excellent persons (puruṣottamāḥ) strive for treatment in the great disease of the other world, using nectars named tranquility, association with the good (satsaṅga), and enlightenment.
परलोकचिकित्सायां सावधाना भवन्ति ये ।
मोक्षमार्गमहेच्छायां शमशक्त्या जयन्ति ते ॥ १३ ॥
paralokacikitsāyāṃ sāvadhānā bhavanti ye ,
mokṣamārgamahecchāyāṃ śamaśaktyā jayanti te 13
13. paraloka-cikitsāyām sa-avadhānāḥ bhavanti ye
mokṣa-mārga-mahā-icchāyām śama-śaktyā jayanti te
13. ye paraloka-cikitsāyām sa-avadhānāḥ bhavanti,
te mokṣa-mārga-mahā-icchāyām śama-śaktyā jayanti
13. Those who are vigilant in the treatment for the next world, they conquer with the power of tranquility (śakti) in their great desire for the path to final liberation (mokṣa).
इहैव नरकव्याधेश्चिकित्सां न करोति यः ।
गत्वा निरौषधं स्थानं सरुजः किं करिष्यति ॥ १४ ॥
ihaiva narakavyādheścikitsāṃ na karoti yaḥ ,
gatvā nirauṣadhaṃ sthānaṃ sarujaḥ kiṃ kariṣyati 14
14. iha eva naraka-vyādheḥ cikitsām na karoti yaḥ
gatvā nirauṣadham sthānam sarujaḥ kim kariṣyati
14. yaḥ iha eva naraka-vyādheḥ cikitsām na karoti
sarujaḥ nirauṣadham sthānam gatvā kim kariṣyati
14. One who does not treat the disease of hell (naraka) right here in this world, what will he do, afflicted, when he goes to a place without medicine?
इहलोकचिकित्साभिर्जीवितं यातु मा क्षयम् ।
आत्मज्ञानौषधैरज्ञाः परलोकश्चिकित्स्यताम् ॥ १५ ॥
ihalokacikitsābhirjīvitaṃ yātu mā kṣayam ,
ātmajñānauṣadhairajñāḥ paralokaścikitsyatām 15
15. ihaloka-cikitsābhiḥ jīvitam yātu mā kṣayam
ātmajñāna-auṣadhaiḥ ajñāḥ paralokaḥ cikitsyatām
15. ajñāḥ ihaloka-cikitsābhiḥ jīvitam kṣayam mā
yātu ātmajñāna-auṣadhaiḥ paralokaḥ cikitsyatām
15. May life not be wasted on treatments for this world. O ignorant ones, let the next world (paraloka) be treated with the medicine of self-knowledge (ātmajñāna).
आयुर्वायुचलत्पत्रलवाम्बुकणभङ्गुरम् ।
परलोकमहाव्याधिर्यत्नेनाशु चिकित्स्यताम् ॥ १६ ॥
āyurvāyucalatpatralavāmbukaṇabhaṅguram ,
paralokamahāvyādhiryatnenāśu cikitsyatām 16
16. āyuḥ vāyu-calat-patra-lava-ambukaṇa-bhaṅguram
paraloka-mahāvyādhiḥ yatnena āśu cikitsyatām
16. āyuḥ vāyu-calat-patra-lava-ambukaṇa-bhaṅguram
paraloka-mahāvyādhiḥ yatnena āśu cikitsyatām
16. Life is as transient as a drop of water on a leaf fluttering in the wind. Therefore, let the great disease of the next world (paraloka) be treated quickly and with effort.
परलोकमहाव्याधौ यत्नेनाशु चिकित्सिते ।
इहलोकमयो व्याधिः स्वयमाशूपशाम्यति ॥ १७ ॥
paralokamahāvyādhau yatnenāśu cikitsite ,
ihalokamayo vyādhiḥ svayamāśūpaśāmyati 17
17. paraloka-mahāvyādhau yatnena āśu cikitsite
ihalokamayaḥ vyādhiḥ svayam āśu upaśāmyati
17. yatnena āśu paraloka-mahāvyādhau cikitsite
ihalokamayaḥ vyādhiḥ svayam āśu upaśāmyati
17. When the great disease of the next world (paraloka) has been quickly treated with effort, the disease pertaining to this world (ihaloka) quickly subsides by itself.
संविन्मात्रं विदुर्जन्तुं तस्य प्रसरणं जगत् ।
परमाणूदरेऽप्यस्ति तच्छैलशतविस्तरम् ॥ १८ ॥
saṃvinmātraṃ vidurjantuṃ tasya prasaraṇaṃ jagat ,
paramāṇūdare'pyasti tacchailaśatavistaram 18
18. saṃvinmātram viduḥ jantum tasya prasaraṇam jagat
paramāṇu-udare api asti tat śaila-śata-vistaram
18. jantum saṃvinmātram viduḥ tasya prasaraṇam jagat
paramāṇu-udare api tat śaila-śata-vistaram asti
18. Scholars understand a living being (jantu) as pure consciousness (saṃvit) alone. This entire world (jagat) is merely an emanation or expansion of that consciousness. Even within the core of an atom, this consciousness exists, expanding to the vastness of a hundred mountains.
यत्संविदः प्रसरणं रूपालोकमनांसि तत् ।
व्योमन्येवानुभूयन्ते नातः सत्यो जगद्भ्रमः ॥ १९ ॥
yatsaṃvidaḥ prasaraṇaṃ rūpālokamanāṃsi tat ,
vyomanyevānubhūyante nātaḥ satyo jagadbhramaḥ 19
19. yat saṃvidaḥ prasaraṇam rūpa-āloka-manāṃsi tat
vyomani eva anubhūyante na ataḥ satyaḥ jagat-bhramaḥ
19. yat saṃvidaḥ prasaraṇam rūpa-āloka-manāṃsi tat
vyomani eva anubhūyante ataḥ jagat-bhramaḥ satyaḥ na
19. Whatever is an emanation of consciousness (saṃvit) - be it forms, perceptions, or minds - all these are experienced only within the expanse of consciousness itself, like things in space (vyoman). Therefore, the delusion (bhrama) of the world (jagat) is not truly real.
प्रलयेष्वपि दृष्टेषु जगद्दृश्याख्यविभ्रमः ।
न नश्यति न जायेत भ्रान्तिमात्रैकरूपिणः ॥ २० ॥
pralayeṣvapi dṛṣṭeṣu jagaddṛśyākhyavibhramaḥ ,
na naśyati na jāyeta bhrāntimātraikarūpiṇaḥ 20
20. pralayeṣu api dṛṣṭeṣu jagat-dṛśya-ākhya-vibhramaḥ
na naśyati na jāyeta bhrānti-mātra-eka-rūpiṇaḥ
20. pralayeṣu api dṛṣṭeṣu,
jagat-dṛśya-ākhya-vibhramaḥ bhrānti-mātra-eka-rūpiṇaḥ na naśyati na jāyeta
20. Even when cosmic dissolutions (pralayas) are observed, the delusion (vibhrama) known as the "world of perceived objects" (jagat-dṛśya) neither truly perishes nor is it born, because it is inherently nothing but a single form of illusion (bhrānti).
भोगपङ्कार्णवे मग्न आत्मा नोत्तार्यते यदि ।
स्वपौरुषचमत्कृत्या तदुपायोऽस्ति नेतरः ॥ २१ ॥
bhogapaṅkārṇave magna ātmā nottāryate yadi ,
svapauruṣacamatkṛtyā tadupāyo'sti netaraḥ 21
21. bhoga-paṅka-arṇave magnaḥ ātmā na uttāryate yadi
sva-pauruṣa-camatkṛtyā tat upāyaḥ asti na itaraḥ
21. yadi bhoga-paṅka-arṇave magnaḥ ātmā sva-pauruṣa-camatkṛtyā na uttāryate,
tat na itaraḥ upāyaḥ asti
21. If the individual self (ātman), submerged in the mire-like ocean of worldly enjoyments (bhoga), is not uplifted by one's own amazing effort (svapauruṣa), then there is no other remedy or means to liberation.
अजितात्मा जनो मूढो रूढो भोगैककर्दमे ।
आपदां पात्रतामेति पयसामिव सागरः ॥ २२ ॥
ajitātmā jano mūḍho rūḍho bhogaikakardame ,
āpadāṃ pātratāmeti payasāmiva sāgaraḥ 22
22. ajitātmā janaḥ mūḍhaḥ rūḍhaḥ bhogaikakardame
āpadām pātratām eti payasām iva sāgaraḥ
22. ajitātmā mūḍhaḥ janaḥ bhogaikakardame rūḍhaḥ
āpadām pātratām eti payasām iva sāgaraḥ
22. A foolish person, whose inner self (ātman) is uncontrolled and who is deeply entrenched in the sole mud of material enjoyments, becomes a suitable receptacle for misfortunes, just as the ocean becomes a receptacle for waters.
जीवितस्य यथा बाल्यं दृष्टं प्राथमकल्पिकम् ।
निर्वाणस्य तथा भोगसंत्यागो रागशान्तिदः ॥ २३ ॥
jīvitasya yathā bālyaṃ dṛṣṭaṃ prāthamakalpikam ,
nirvāṇasya tathā bhogasaṃtyāgo rāgaśāntidaḥ 23
23. jīvitasya yathā bālyam dṛṣṭam prāthamakalpikam
nirvāṇasya tathā bhogasaṃtyāgaḥ rāgaśāntidaḥ
23. yathā jīvitasya bālyam prāthamakalpikam dṛṣṭam
tathā nirvāṇasya rāgaśāntidaḥ bhogasaṃtyāgaḥ
23. Just as childhood is regarded as the initial stage of life, similarly, the complete renunciation of worldly enjoyments, which grants peace from attachments, is the initial step towards ultimate liberation (nirvāṇa).
तज्ज्ञस्य जीवितनदी सकल्लोलाप्यसंभ्रमा ।
समं वहति सौम्यैव चित्रसंस्थेव नीरसा ॥ २४ ॥
tajjñasya jīvitanadī sakallolāpyasaṃbhramā ,
samaṃ vahati saumyaiva citrasaṃstheva nīrasā 24
24. tajjñasya jīvitanadī sakallolā api asaṃbhramā
samam vahati saumyā eva citrasaṃsthā iva nīrasā
24. tajjñasya jīvitanadī sakallolā api asaṃbhramā
saumyā eva samam vahati nīrasā citrasaṃsthā iva
24. For one who possesses true knowledge, the river of life, even though it has waves, flows calmly and gently, just like a static, lifeless image in a painting.
अज्ञजीवितनद्यास्तु रसनात्यन्तभीषणाः ।
आवर्ता वृत्तिविक्षोभकल्लोलाः सहवाहिनः ॥ २५ ॥
ajñajīvitanadyāstu rasanātyantabhīṣaṇāḥ ,
āvartā vṛttivikṣobhakallolāḥ sahavāhinaḥ 25
25. ajñajīvitanadyāḥ tu rasanāḥ atyantabhīṣaṇāḥ
āvartāḥ vṛttivikṣobhakallolāḥ sahavāhinaḥ
25. tu ajñajīvitanadyāḥ āvartāḥ vṛttivikṣobhakallolāḥ
sahavāhinaḥ rasanāḥ atyantabhīṣaṇāḥ
25. But for the river of life of an ignorant person, its whirlpools and its waves, agitated by the fluctuations of mental dispositions (vṛtti), are extremely terrifying and roar fiercely, all flowing together.
सर्गवर्गाः प्रवल्गन्ति संवित्प्रसरलेशकाः ।
द्विचन्द्रबालवेतालमृगाम्बुस्वप्नमोहवत् ॥ २६ ॥
sargavargāḥ pravalganti saṃvitprasaraleśakāḥ ,
dvicandrabālavetālamṛgāmbusvapnamohavat 26
26. sargavargāḥ pravalganti saṃvitprasaraleśakāḥ
dvicandrabālavetālamṛgāmbusvapnamohavat
26. sargavargāḥ saṃvitprasaraleśakāḥ
dvicandrabālavetālamṛgāmbusvapnamohavat pravalganti
26. The categories of creation manifest prominently as tiny fragments of consciousness's expansion, just like the delusion of a double moon, a child's ghost, a mirage, or a dream.
संविद्वारितरङ्गौघा भान्ति सर्गाः सहस्रशः ।
विचारितास्त्वसत्यास्ते सत्यास्त्वनुभवभ्रमात् ॥ २७ ॥
saṃvidvāritaraṅgaughā bhānti sargāḥ sahasraśaḥ ,
vicāritāstvasatyāste satyāstvanubhavabhramāt 27
27. saṃvidvāritaraṅgaughāḥ bhānti sargāḥ sahasraśaḥ
vicāritāḥ tu asatyāḥ te satyāḥ tu anubhavabhramāt
27. sargāḥ saṃvidvāritaraṅgaughāḥ sahasraśaḥ bhānti
te vicāritāḥ tu asatyāḥ tu anubhavabhramāt satyāḥ
27. Thousands of creations appear like streams of waves on the water of consciousness. When examined, they are unreal, but they seem real due to the delusion arising from experience.
जगन्त्याकाशकोशेऽपि संवित्प्रसरणभ्रमात् ।
सन्तीवाप्यनुभूयन्ते न तु सत्यानि तानि तु ॥ २८ ॥
jagantyākāśakośe'pi saṃvitprasaraṇabhramāt ,
santīvāpyanubhūyante na tu satyāni tāni tu 28
28. jaganti ākāśakośe api saṃvitprasarabhramāt
santi iva api anubhūyante na tu satyāni tāni tu
28. jaganti ākāśakośe api saṃvitprasarabhramāt
santi iva api anubhūyante tu tāni tu na satyāni
28. Due to the delusion of consciousness's projection, worlds exist, as it were, and are experienced even within the sheath of space, but those worlds are not truly real.
संविद्विकासपयसो बुद्बुदः सर्गविभ्रमः ।
अहमित्यादिसद्भावविकाराकाररूपवान् ॥ २९ ॥
saṃvidvikāsapayaso budbudaḥ sargavibhramaḥ ,
ahamityādisadbhāvavikārākārarūpavān 29
29. saṃvidvikāsapayasaḥ budbudaḥ sargavibhramaḥ
aham iti ādi sadbhāvavikārākārarūpavān
29. sargavibhramaḥ saṃvidvikāsapayasaḥ budbudaḥ
aham iti ādi sadbhāvavikārākārarūpavān
29. The illusion of creation is a bubble on the water of consciousness's expansion, possessing the form of modifications of being, such as 'I' and so on.
संविन्निर्वाणमजगत्संविदुन्मीलनं जगत् ।
नान्तर्न बाह्यं नासत्यं न सत्यं सर्वमेव तत् ॥ ३० ॥
saṃvinnirvāṇamajagatsaṃvidunmīlanaṃ jagat ,
nāntarna bāhyaṃ nāsatyaṃ na satyaṃ sarvameva tat 30
30. saṃvit nirvāṇam ajagat saṃvit unmīlanam jagat na
antaḥ na bāhyam na asatyam na satyam sarvam eva tat
30. saṃvit ajagat nirvāṇam saṃvit jagat unmīlanam tat na
antaḥ na bāhyam na asatyam na satyam sarvam eva tat
30. Consciousness (saṃvit) is liberation (nirvāṇa); it is not the world. Consciousness (saṃvit) is the unfolding of the world. It is neither inside nor outside; it is neither unreal nor real. All of this is indeed That.
चिद्रूपमजमव्यक्तमेकमव्ययमीश्वरः ।
स्वत्वभावत्वरहितं ब्रह्म शान्तात्मखादपि ॥ ३१ ॥
cidrūpamajamavyaktamekamavyayamīśvaraḥ ,
svatvabhāvatvarahitaṃ brahma śāntātmakhādapi 31
31. cit-rūpam ajam avyaktam ekam avyayam īśvaraḥ
svatva-bhāvatva-rahitam brahma śānta-ātma-khāt api
31. brahma cit-rūpam ajam avyaktam ekam avyayam
īśvaraḥ svatva-bhāvatva-rahitam api śānta-ātma-khāt
31. Brahman, of the nature of consciousness (cit), is unborn, unmanifest, one, imperishable, the Lord (īśvara). It is devoid of its own nature or 'is-ness', existing even beyond the tranquil space of the self (ātman).
ब्रह्मणो निःस्वभावस्य सर्गसंवेदने स्वतः ।
स्पन्दने पवनस्येव कारणं नोपयुज्यते ॥ ३२ ॥
brahmaṇo niḥsvabhāvasya sargasaṃvedane svataḥ ,
spandane pavanasyeva kāraṇaṃ nopayujyate 32
32. brahmaṇaḥ niḥsvabhāvasya sarga-saṃvedane svataḥ
spandane pavanasya iva kāraṇam na upayujyate
32. niḥsvabhāvasya brahmaṇaḥ sarga-saṃvedane svataḥ
kāraṇam na upayujyate pavanasya spandane iva
32. For Brahman, which is devoid of inherent nature (svabhāva), no cause is necessary for its spontaneous awareness of creation, just as none is needed for the pulsation of the wind.
स्वप्नानुभववद्भ्रान्तिर्ब्रह्माब्धौ ब्रह्मवीचयः ।
सर्गता वस्तुतस्त्वत्र न स्वप्नो न च सर्गता ॥ ३३ ॥
svapnānubhavavadbhrāntirbrahmābdhau brahmavīcayaḥ ,
sargatā vastutastvatra na svapno na ca sargatā 33
33. svapna-anubhava-vat bhrāntiḥ brahma-abdhau brahma-vīcayaḥ
sargatā vastutaḥ tu atra na svapnaḥ na ca sargatā
33. sargatā svapna-anubhava-vat bhrāntiḥ brahma-abdhau
brahma-vīcayaḥ vastutaḥ tu atra na svapnaḥ ca na sargatā
33. Like an experience in a dream, creation is an illusion (bhrānti), merely waves of (brahman) within the ocean of (brahman). In reality (vastutaḥ), however, here, there is neither dream nor creation.
एकमेव निराभासमचित्त्वमजडं समम् ।
न सन्नासन्न सदसदिदमव्ययमद्वयम् ॥ ३४ ॥
ekameva nirābhāsamacittvamajaḍaṃ samam ,
na sannāsanna sadasadidamavyayamadvayam 34
34. ekam eva nirābhāsam acittvam ajaḍam samam na
sat na asat na sat asat idam avyayam advayam
34. idam ekam eva nirābhāsam acittvam ajaḍam samam avyayam advayam.
na sat,
na asat,
na sat asat (iti)
34. This one (reality) is truly without any specific appearance, not limited by individual consciousness, not inert, and uniform. It is neither existence nor non-existence, nor a combination of both. This (reality) is imperishable and non-dual.
यथास्थितस्यैव सतो यस्यासंवेदनात्मकम् ।
संवित्प्रशमनं जातं तमाहुर्मुनिसत्तमम् ॥ ३५ ॥
yathāsthitasyaiva sato yasyāsaṃvedanātmakam ,
saṃvitpraśamanaṃ jātaṃ tamāhurmunisattamam 35
35. yathā sthitasya eva sataḥ yasya asaṃvedanātmakam
saṃvit praśamanam jātam tam āhuḥ munisattamam
35. yasya yathā sthitasya eva sataḥ,
asaṃvedanātmakam saṃvit praśamanam jātam,
tam munisattamam āhuḥ
35. They call him the best among sages for whom, being firmly established in reality, the pacification of consciousness (saṃvit) into a non-perceptual (asaṃvedanātmakam) state has arisen.
सतोऽपि मृन्मयस्येव यस्यासंवेदनात्मकम् ।
साहं जगद्विगलितं तमाहुर्मुनिसत्तमम् ॥ ३६ ॥
sato'pi mṛnmayasyeva yasyāsaṃvedanātmakam ,
sāhaṃ jagadvigalitaṃ tamāhurmunisattamam 36
36. sataḥ api mṛnmayasya iva yasya asaṃvedanātmakam
sa aham jagat vigalitam tam āhuḥ munisattamam
36. yasya sataḥ api mṛnmayasya iva,
asaṃvedanātmakam sa aham jagat vigalitam (jātam),
tam munisattamam āhuḥ
36. They call him the best among sages for whom, though existing (in the world), the ego (ahaṅkāra) and the world (jagat) have dissolved into a non-cognitive (asaṃvedanātmakam) state, just as forms made of clay (mṛṇmaya) dissolve.
यथा शाम्यत्यसंकल्पात्संकल्पनगरं तथा ।
वेदनोत्थं जगदहं चिति शाम्यत्यवेदनात् ॥ ३७ ॥
yathā śāmyatyasaṃkalpātsaṃkalpanagaraṃ tathā ,
vedanotthaṃ jagadahaṃ citi śāmyatyavedanāt 37
37. yathā śāmyati asaṃkalpāt saṃkalpanagaram tathā
vedanottham jagat aham citi śāmyati avedanāt
37. yathā asaṃkalpāt saṃkalpanagaram śāmyati,
tathā vedanottham jagat aham avedanāt citi śāmyati
37. Just as the city of intentions (saṃkalpa) ceases with the absence of volition, similarly, the world (jagat) and the ego (ahaṅkāra), which arise from perception, subside into pure consciousness (cit) when perception ceases.
स्वभाववर्जं शब्दार्थाः सर्व एव सहेतुकाः ।
स्वभावस्य तु यो हेतुर्मुक्तिस्तदनुभावनम् ॥ ३८ ॥
svabhāvavarjaṃ śabdārthāḥ sarva eva sahetukāḥ ,
svabhāvasya tu yo heturmuktistadanubhāvanam 38
38. svabhāvavarjam śabdārthāḥ sarve eva sahetukāḥ |
svabhāvasya tu yaḥ hetuḥ muktiḥ tat anubhāvanam ||
38. svabhāvavarjam śabdārthāḥ sarve eva sahetukāḥ svabhāvasya yaḥ hetuḥ tu,
tat anubhāvanam muktiḥ
38. All meanings conveyed by words, excluding their inherent nature (svabhāva), are contingent upon causes. However, the very cause of this inherent nature (svabhāva) is liberation (mokṣa), which is the direct experience of that [nature].
न कस्यचित्पदार्थस्य स्वभावोऽस्तीह कश्चन ।
महाचिदम्बुद्रवताः सर्वा एवानुभूतयः ॥ ३९ ॥
na kasyacitpadārthasya svabhāvo'stīha kaścana ,
mahācidambudravatāḥ sarvā evānubhūtayaḥ 39
39. na kasyacit padārthasya svabhāvaḥ asti iha kaścana
| mahācidambudravatāḥ sarvāḥ eva anubhūtayaḥ ||
39. iha kasyacit padārthasya kaścana svabhāvaḥ na
asti sarvāḥ eva anubhūtayaḥ mahācidambudravatāḥ
39. Here, no existent thing (padārtha) possesses any intrinsic nature (svabhāva). All experiences are nothing but the fluidity of the great water of consciousness (mahācid-ambu).
महाचिदनिलस्पन्दा एता एवानुभूतयः ।
एतास्ता ब्रह्मगगनशून्यता इति बुध्यताम् ॥ ४० ॥
mahācidanilaspandā etā evānubhūtayaḥ ,
etāstā brahmagaganaśūnyatā iti budhyatām 40
40. mahācidanilaspandāḥ etāḥ eva anubhūtayaḥ |
etāḥ tāḥ brahmagaganaśūnyatā iti budhyatām ||
40. etāḥ eva anubhūtayaḥ mahācidanilaspandāḥ
etāḥ tāḥ brahmagaganaśūnyatā iti budhyatām
40. These very experiences are the pulsations of the great wind of consciousness (mahācid-anila). Let it be understood that these [experiences] are indeed the emptiness (śūnyatā) of the ultimate reality (brahman) and space.
वातस्पन्दाविवाभिन्नौ ब्रह्मसर्गौ विभिन्नता ।
तयोस्त्वसत्या स्वभ्रान्तौ स्वप्ने स्वमरणोपमा ॥ ४१ ॥
vātaspandāvivābhinnau brahmasargau vibhinnatā ,
tayostvasatyā svabhrāntau svapne svamaraṇopamā 41
41. vātaspañdau iva abhinnau brahmasargau vibhinnatā |
tayoḥ tu asatyā svabhrāntau svapne svamaraṇopamā ||
41. brahmasargau vātaspandau iva abhinnau tayoḥ tu
vibhinnatā asatyā svabhrāntau svapne svamaraṇopamā
41. The ultimate reality (brahman) and its creation (sarga) are non-different, just like wind pulsations. However, any perceived difference between them is unreal, stemming from one's own delusion, similar to experiencing one's own death in a dream.
भ्रान्तिस्तु तावत्तत्त्वार्थविचारो यावदस्फुटः ।
विचारे तु स्फुटे भ्रान्तिर्ब्रह्मतामेव गच्छति ॥ ४२ ॥
bhrāntistu tāvattattvārthavicāro yāvadasphuṭaḥ ,
vicāre tu sphuṭe bhrāntirbrahmatāmeva gacchati 42
42. bhrāntiḥ tu tāvat tattvārthavicāraḥ yāvat asphuṭaḥ
vicāre tu sphuṭe bhrāntiḥ brahmatām eva gacchati
42. yāvat tattvārthavicāraḥ asphuṭaḥ,
tāvat bhrāntiḥ tu.
vicāre sphuṭe tu bhrāntiḥ eva brahmatām gacchati.
42. Delusion (bhrānti) persists as long as the inquiry into the true meaning of reality (tattvārtha-vicāra) remains indistinct. However, when the inquiry becomes clear, this very delusion (bhrānti) indeed merges into the nature of Brahman (brahmatā).
भ्रान्तिस्त्वसत्या वस्त्वेव प्रेक्षयातो न लभ्यते ।
शशश्रृङ्गवदत्यच्छमतो ब्रह्मैव शिष्यते ॥ ४३ ॥
bhrāntistvasatyā vastveva prekṣayāto na labhyate ,
śaśaśrṛṅgavadatyacchamato brahmaiva śiṣyate 43
43. bhrāntiḥ tu asatyā vastu eva prekṣayā ataḥ na labhyate
śaśaśṛṅgavat atyaccham ataḥ brahma eva śiṣyate
43. bhrāntiḥ tu asatyā [asti].
vastu eva prekṣayā ataḥ na labhyate.
[sā] śaśaśṛṅgavat atyaccham [asti].
ataḥ brahma eva śiṣyate.
43. Delusion (bhrānti) is unreal; it cannot be perceived when the object itself is observed. Like a rabbit's horn, it is utterly transparent (non-existent). Therefore, only Brahman remains.
अनादिमध्यान्तमनन्तमच्छं समं शिवं शाश्वतमेकमेव ।
सर्वां जरामोहविकारभारभ्रान्तिं विमुच्याम्बरभावमेहि ॥ ४४ ॥
anādimadhyāntamanantamacchaṃ samaṃ śivaṃ śāśvatamekameva ,
sarvāṃ jarāmohavikārabhārabhrāntiṃ vimucyāmbarabhāvamehi 44
44. anādimadhyāntam anantam accham samam śivam śāśvatam ekam eva
sarvām jarāmohavikārabhārabhāntim vimucya ambarabhāvam ehi
44. anādimadhyāntam anantam accham samam śivam śāśvatam ekam eva
sarvām jarāmohavikārabhārabhāntim vimucya ambarabhāvam ehi
44. That which is without beginning, middle, or end, endless, pure, uniform, auspicious, eternal, and truly one (eka). Abandoning all delusory burdens (bhrānti) caused by old age, illusion, and change, attain the nature of infinite space (ambara-bhāva).

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 (current chapter) 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