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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-36

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श्रीवसिष्ठ उवाच ।
चमत्कुर्वन्त्यथानर्था आवर्ता इव वारिणि ।
एकस्वभावाः सकला यथा वारितरङ्गकाः ॥ १ ॥
śrīvasiṣṭha uvāca ,
camatkurvantyathānarthā āvartā iva vāriṇi ,
ekasvabhāvāḥ sakalā yathā vāritaraṅgakāḥ 1
1. śrīvasiṣṭhaḥ uvāca atha anarthāḥ āvartāḥ iva
vāriṇi ekasvabhāvāḥ sakalāḥ yathā vāritaraṅgakāḥ
1. śrīvasiṣṭhaḥ uvāca atha anarthāḥ āvartāḥ iva vāriṇi
camatkurvanti sakalāḥ ekasvabhāvāḥ yathā vāritaraṅgakāḥ
1. Śrī Vasiṣṭha said: "Now, these apparent phenomena manifest wonderfully, just like eddies (āvarta) in water (vāri). All of them are of a single intrinsic nature (svabhāva), just as water waves (vāritaraṅgaka) (are of the nature of water)."
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सर्वस्यैवास्य विश्वस्य निर्ज्ञेयज्ञेयरूपिणी ।
परमाकाशतारूपं परोपशमसंश्रया ॥ २ ॥
sarvasyaivāsya viśvasya nirjñeyajñeyarūpiṇī ,
paramākāśatārūpaṃ paropaśamasaṃśrayā 2
2. sarvasya eva asya viśvasya nirjñeyajñeyarūpiṇī
paramākāśatārūpam paropaśamasaṃśrayā
2. asya sarvasya viśvasya eva nirjñeyajñeyarūpiṇī
paramākāśatārūpam paropaśamasaṃśrayā
2. This entire universe, indeed, embodies both the knowable and the unknowable. It takes the form of the supreme space (ākāśa) and finds its refuge in ultimate tranquility.
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बालचिन्ता पुरोव्योम्नि न किंचिदपि मे यथा ।
तथेदं तत्त्वतो विश्वं सत्यं तु शिशुचेतसि ॥ ३ ॥
bālacintā purovyomni na kiṃcidapi me yathā ,
tathedaṃ tattvato viśvaṃ satyaṃ tu śiśucetasi 3
3. bālacintā puras vyomni na kiṃcid api me yathā
tathā idam tattvataḥ viśvam satyam tu śiśucetasi
3. yathā bālacintā me puras vyomni na kiṃcid api,
tathā idam viśvam tattvataḥ satyam tu śiśucetasi
3. Just as a child's imagination projected onto the space (vyoman) before me is nothing at all, similarly, this universe, in reality, is true only for a childlike mind.
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अरूपालोकमननं शिलापुत्रकसैन्यवत् ।
रूपालोकमनस्कारा भान्ति केवात्र विश्वता ॥ ४ ॥
arūpālokamananaṃ śilāputrakasainyavat ,
rūpālokamanaskārā bhānti kevātra viśvatā 4
4. arūpālokamananam śilāputrakasainyavat
rūpālokamanaskārāḥ bhānti ke vā atra viśvatā
4. arūpālokamananam śilāputrakasainyavat.
atra rūpālokamanaskārāḥ bhānti.
ke vā viśvatā?
4. The contemplation of formlessness is like an army of stone figures. What kind of cosmic reality (viśvatā) can truly shine forth here from these mental constructs based on the perception of forms?
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रूपालोकमनस्कारा सारश्चिन्मात्रतां विना ।
न लभ्यतेऽसावपरं व्योमेवात्र क्व विश्वता ॥ ५ ॥
rūpālokamanaskārā sāraścinmātratāṃ vinā ,
na labhyate'sāvaparaṃ vyomevātra kva viśvatā 5
5. rūpālokamanaskārāḥ sāraḥ cinmātratām vinā na
labhyate asau aparam vyoma eva atra kva viśvatā
5. rūpālokamanaskārāḥ sāraḥ cinmātratām vinā na labhyate.
asau atra aparam vyoma eva.
kva viśvatā?
5. The essence (sāra) of mental constructs based on the perception of forms is not attained without pure consciousness (cinmātratā). That essence (sāra) is not found; here, just like mere space (vyoman), where then is cosmic reality (viśvatā)?
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विदो वित्त्वं जगद्भ्रान्तिरवित्त्वं तु न विभ्रमः ।
वित्त्वावित्त्वे त्वदायत्ते चित्ताचित्ते यथा तव ॥ ६ ॥
vido vittvaṃ jagadbhrāntiravittvaṃ tu na vibhramaḥ ,
vittvāvittve tvadāyatte cittācitte yathā tava 6
6. vido vittvam jagat bhrāntiḥ avittvam tu na vibhramaḥ
vittvāvittve tvadāyatte cittācitte yathā tava
6. vido vittvam jagat bhrāntiḥ tu avittvam na vibhramaḥ
yathā tava cittācitte vittvāvittve tvadāyatte
6. For the knowing one, the state of knowing is the world-illusion; but the state of not knowing is not a delusion. Both knowing and not-knowing are dependent on you, just as consciousness and non-consciousness are yours.
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परमाकाशरूपत्वाच्चिद्व्योम्नो वितताकृतेः ।
न स्वभावविपर्यासः कश्चित्संभवति क्वचित् ॥ ७ ॥
paramākāśarūpatvāccidvyomno vitatākṛteḥ ,
na svabhāvaviparyāsaḥ kaścitsaṃbhavati kvacit 7
7. paramākāśarūpatvāt cidvyomnaḥ vitatākṛteḥ na
svabhāvaviparyāsaḥ kaścit saṃbhavati kvacit
7. paramākāśarūpatvāt vitatākṛteḥ cidvyomnaḥ
kaścit svabhāvaviparyāsaḥ kvacit na saṃbhavati
7. Because the consciousness-ether (cidvyoma) is of the nature of the supreme space and has an expansive form, no alteration of its intrinsic nature (svabhāva) is ever possible anywhere.
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तन्मयस्यास्य विश्वस्य न स्वभावविकारिता ।
विद्यते प्रेक्ष्यमाणापि किमु सास्य भविष्यति ॥ ८ ॥
tanmayasyāsya viśvasya na svabhāvavikāritā ,
vidyate prekṣyamāṇāpi kimu sāsya bhaviṣyati 8
8. tat mayasya asya viśvasya na svabhāvavikāritā
vidyate prekṣyamāṇā api kimu sā asya bhaviṣyati
8. tanmayasya asya viśvasya svabhāvavikāritā na
vidyate prekṣyamāṇā api kimu sā asya bhaviṣyati
8. For this universe, which is fundamentally composed of that (consciousness), no alteration of its intrinsic nature (svabhāva) exists, even when it appears to be observed. How then could such an alteration truly come to be for it?
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सर्वं चिद्व्योम चैवेदं न सत्त्वमहमित्यपि ।
विकाराद्यस्ति न ज्ञप्तावज्ञप्तिं न लभेत्क्वचित् ॥ ९ ॥
sarvaṃ cidvyoma caivedaṃ na sattvamahamityapi ,
vikārādyasti na jñaptāvajñaptiṃ na labhetkvacit 9
9. sarvam cidvyoma ca eva idam na sattvam aham iti api
vikārādi asti na jñaptau ajñaptim na labhet kvacit
9. idam sarvam ca eva cidvyoma sattvam aham iti api na
vikārādi jñaptau na asti kvacit ajñaptim na labhet
9. All this is indeed the consciousness-ether (cidvyoma), and it is not even the ego (ahaṅkāra) that declares "I am existence." It does not manifest as a modification within the realm of knowledge (jñapti), nor can it ever attain non-knowledge (ajñapti) anywhere.
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सर्वं शान्तं शिवं शुद्धं त्वमहंतादिविभ्रमम् ।
न किंचिदपि पश्यामि व्योमजं काननं यथा ॥ १० ॥
sarvaṃ śāntaṃ śivaṃ śuddhaṃ tvamahaṃtādivibhramam ,
na kiṃcidapi paśyāmi vyomajaṃ kānanaṃ yathā 10
10. sarvaṃ śāntaṃ śivaṃ śuddhaṃ tvamahaṃtādivibhramam
na kiñcit api paśyāmi vyomajam kānanaṃ yathā
10. sarvaṃ śāntaṃ śivaṃ śuddhaṃ (asti).
(aham) tvamahaṃtādivibhramam api na kiñcit paśyāmi,
yathā vyomajam kānanaṃ (na paśyāmi).
10. Everything is peaceful, auspicious, and pure. I perceive nothing, not even the delusion of 'you-ness' and 'I-ness' (ego), just as one does not perceive a forest born from the sky.
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संविदाकाशशून्यत्वं यत्तद्विद्धि वचो मम ।
इदं त्वत्संविदाकाशे स्वयमात्मनि तिष्ठति ॥ ११ ॥
saṃvidākāśaśūnyatvaṃ yattadviddhi vaco mama ,
idaṃ tvatsaṃvidākāśe svayamātmani tiṣṭhati 11
11. saṃvidākāśaśūnyatvam yat tat viddhi vacaḥ mama
idam tvatsaṃvidākāśe svayam ātmani tiṣṭhati
11. mama vacaḥ yat saṃvidākāśaśūnyatvam tat viddhi
idam tvatsaṃvidākāśe ātmani svayam tiṣṭhati
11. Know that my teaching (vacaḥ) is the voidness of the space of pure consciousness. This entire existence rests spontaneously in your own consciousness-space, within the (ātman) Self.
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पदमाहुः परं सद्यदनिच्छोदयमासितम् ।
पाषाणपुरुषस्येव चित्रस्थस्येव चासनम् ॥ १२ ॥
padamāhuḥ paraṃ sadyadanicchodayamāsitam ,
pāṣāṇapuruṣasyeva citrasthasyeva cāsanam 12
12. padam āhuḥ param sat yat anicchodayam āsitam
pāṣāṇa-puruṣasya iva citra-sthasya iva ca āsanam
12. yat anicchodayam āsitam pāṣāṇa-puruṣasya iva
citra-sthasya iva ca āsanam param sat padam āhuḥ
12. They declare that supreme state (padam) to be pure existence (sat), which remains without the arising of any desire, just like the sitting posture of a stone figure (puruṣa) or a figure depicted in a painting.
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स विश्रान्तमना मौनी यस्य प्रकृतकर्मसु ।
स्पन्दो दारुनरस्येव विगतेच्छमनाकुलम् ॥ १३ ॥
sa viśrāntamanā maunī yasya prakṛtakarmasu ,
spando dārunarasyeva vigatecchamanākulam 13
13. saḥ viśrāntamanāḥ maunī yasya prakṛta-karmasu
spandaḥ dāru-narasya iva vigata-iccham anākulam
13. saḥ maunī viśrāntamanāḥ (asti).
yasya prakṛta-karmasu spandaḥ dāru-narasya iva vigata-iccham anākulam (bhavati).
13. He is a silent (maunī) sage with a tranquil mind (manas), whose impulse (spandaḥ) in naturally unfolding actions (karma) is like that of a wooden puppet, being free from desire and agitation.
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अन्तःशून्यं बहिःशून्यं विरसं गतवासनम् ।
जगद्वेणोरिव ज्ञस्य जीवतो भाति जीवनम् ॥ १४ ॥
antaḥśūnyaṃ bahiḥśūnyaṃ virasaṃ gatavāsanam ,
jagadveṇoriva jñasya jīvato bhāti jīvanam 14
14. antaḥśūnyam bahiḥśūnyam virasam gatavāsanam
jagat veṇoḥ iva jñasya jīvataḥ bhāti jīvanam
14. jñasya jīvataḥ jīvanam antaḥśūnyam bahiḥśūnyam virasam gatavāsanam jagat veṇoḥ iva bhāti.
14. For the enlightened one (jñānin), while living, life (jīvanam) appears empty internally and externally, tasteless, and free from all latent impressions (vāsanā), much like a bamboo flute.
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यस्य न स्वदते दृश्यमदृश्यं स्वदते हृदि ।
सबाह्याभ्यन्तरं शान्तः स वितीर्णो भवार्णवात् ॥ १५ ॥
yasya na svadate dṛśyamadṛśyaṃ svadate hṛdi ,
sabāhyābhyantaraṃ śāntaḥ sa vitīrṇo bhavārṇavāt 15
15. yasya na svadate dṛśyam adṛśyam svadate hṛdi
sa-bāhya-ābhyantaram śāntaḥ sa vitīrṇaḥ bhava-arṇavāt
15. yasya dṛśyam na svadate,
hṛdi adṛśyam svadate,
sa sabāhyābhyantaram śāntaḥ bhava-arṇavāt vitīrṇaḥ (bhavati).
15. He for whom the visible (dṛśyam) holds no appeal, and the invisible (adṛśyam) is relished in the heart, such a one, calm both externally and internally, is truly liberated from the ocean of mundane existence (saṃsāra).
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उच्यन्तां शब्दजालानि वंशवद्गतवासनम् ।
रसेनानङ्गलग्नेन प्रकृतानन्यचोदनैः ॥ १६ ॥
ucyantāṃ śabdajālāni vaṃśavadgatavāsanam ,
rasenānaṅgalagnena prakṛtānanyacodanaiḥ 16
16. ucyantām śabdajālāni vaṃśavat gatavāsanam
rasena anañgalagnena prakṛtānananyacodanaíḥ
16. (taiḥ) śabdajālāni vaṃśavat gatavāsanam,
rasena anañgalagnena prakṛtānananyacodanaíḥ (ca) ucyantām.
16. Let verbal complexities be uttered like a bamboo flute, free from latent impressions (vāsanā), with a sentiment (rasa) unattached to desire, by those whose actions are naturally not instigated by others.
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स्पृश्यन्तां स्पर्शनीयानि यथाप्राप्तान्यवासनम् ।
कूटागारवदक्षुब्धमनिच्छममनोदयम् ॥ १७ ॥
spṛśyantāṃ sparśanīyāni yathāprāptānyavāsanam ,
kūṭāgāravadakṣubdhamanicchamamanodayam 17
17. spṛśyantām sparśanīyāni yathāprāptāni avāsanam
kūṭāgāravat akṣubdham aniccham amanodayam
17. sparśanīyāni yathāprāptāni avāsanam spṛśyantām,
kūṭāgāravat akṣubdham aniccham amanodayam (jñānin tiṣṭhati).
17. Let objects of touch (sparśanīya) be experienced as they naturally present themselves, without the formation of new latent impressions (vāsanā); remaining undisturbed like an unshakeable fortress, without desire, and without the stirring of the mind (manas).
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स्वाद्यन्तां रसजालानि विगतेच्छाभयैषणम् ।
अपरागाभिलषणं यथाप्राप्तानि दर्विवत् ॥ १८ ॥
svādyantāṃ rasajālāni vigatecchābhayaiṣaṇam ,
aparāgābhilaṣaṇaṃ yathāprāptāni darvivat 18
18. svādyantām rasajālāni vigatecchābhayaiṣaṇam
aparāgābhilaṣaṇam yathāprāptāni darvivat
18. rasajālāni vigatecchābhayaiṣaṇam aparāgābhilaṣaṇam
yathāprāptāni darvivat svādyantām
18. Let sensory pleasures (rasajāla) be experienced, without desire, fear, or craving, and without attachment or longing, just as they are encountered, like a ladle [which interacts with food but experiences no taste].
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दृश्यन्तां रूपजालानि पुनः प्राप्तान्यवासनम् ।
अरसं निर्मनोमानमगर्वं चित्रनेत्रवत् ॥ १९ ॥
dṛśyantāṃ rūpajālāni punaḥ prāptānyavāsanam ,
arasaṃ nirmanomānamagarvaṃ citranetravat 19
19. dṛśyantām rūpajālāni punaḥ prāptāni avāsanam
arasam nirmanomānamagarvam citranetravat
19. rūpajālāni punaḥ prāptāni avāsanam arasam
nirmanomānamagarvam citranetravat dṛśyantām
19. And let visual phenomena (rūpajāla) be observed, whenever they are encountered, without creating mental impressions (avāsanā), without emotional attachment (arasa), devoid of mental constructs, ego (māna), or pride, just like eyes looking at a painting [which observe without subjective engagement].
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जिघ्र्यन्तां गन्धपुष्पाणि विगतेच्छमवासनम् ।
स्पन्दबन्धोपलग्नानि त्यागाय वनवातवत् ॥ २० ॥
jighryantāṃ gandhapuṣpāṇi vigatecchamavāsanam ,
spandabandhopalagnāni tyāgāya vanavātavat 20
20. jighryantām gandhapuṣpāṇi vigateccham avāsanam
spandabandhopalagnāni tyāgāya vanavātavat
20. gandhapuṣpāṇi vigateccham avāsanam
spandabandhopalagnāni tyāgāya vanavātavat jighryantām
20. Let fragrant flowers (gandhapuṣpāṇi) be perceived by smell, without desire and without generating mental impressions (avāsanā), experienced as fleeting phenomena (spandabandhopalagna), for the sake of renunciation (tyāga), just like a forest breeze [which carries scents but remains unattached to them].
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इति चेद्विरसत्वेन बोधयित्वा चिकित्सिताः ।
न भोगरोगास्तद्वच्च शान्त्यै नास्ति कथैव च ॥ २१ ॥
iti cedvirasatvena bodhayitvā cikitsitāḥ ,
na bhogarogāstadvacca śāntyai nāsti kathaiva ca 21
21. iti cet virasatvena bodhayitvā cikitsitāḥ na
bhogarogāḥ tadvat ca śāntyai na asti kathā eva ca
21. iti cet virasatvena bodhayitvā cikitsitāḥ,
bhogarogāḥ na tadvat ca,
śāntyai kathā eva ca na asti
21. If, having instructed [individuals] through the cultivation of dispassion, they become cured, then the afflictions arising from enjoyment (bhogaroga) cease to exist. And similarly, there will not even be a word or discussion left for peace (śānti).
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यः स्वादयन्भोगविषं रतिमेति दिने दिने ।
सोऽग्नौ स्वमूर्ति ज्वलिते कक्षमक्षयमुज्झति ॥ २२ ॥
yaḥ svādayanbhogaviṣaṃ ratimeti dine dine ,
so'gnau svamūrti jvalite kakṣamakṣayamujjhati 22
22. yaḥ svādayan bhogaviṣam ratim eti dine dine | saḥ
agnau svamūrti jvalite kakṣam akṣayam ujjhati ||
22. yaḥ dine dine bhogaviṣam svādayan ratim eti saḥ
jvalite agnau svamūrti akṣayam kakṣam ujjhati
22. He who, day by day, tastes the poison of worldly enjoyments and finds pleasure in them, he casts his own self (svamūrti), like an inexhaustible fuel, into a blazing fire.
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निरिच्छत्वं समाधानमाहुरागमभूषणाः ।
यथा शाम्येन्मनोऽनिच्छं नोपदेशशतैस्तथा ॥ २३ ॥
niricchatvaṃ samādhānamāhurāgamabhūṣaṇāḥ ,
yathā śāmyenmano'nicchaṃ nopadeśaśataistathā 23
23. niricchatvam samādhānam āhuḥ āgamabhūṣaṇāḥ | yathā
śāmyet manaḥ aniccham na upadeśaśataiḥ tathā ||
23. āgamabhūṣaṇāḥ niricchatvam samādhānam āhuḥ yathā
manaḥ aniccham śāmyet tathā upadeśaśataiḥ na
23. Those who are adorned with sacred texts (āgamabhūṣaṇāḥ) declare desirelessness (niricchatvam) to be true mental tranquility (samādhānam). For just as the mind becomes calm when it is free from desire, it does not become so through hundreds of instructions.
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इच्छोदयो यथा दुःखमिच्छाशान्तिर्यथा सुखम् ।
तथा न नरके नापि ब्रह्मलोकेऽनुभूयते ॥ २४ ॥
icchodayo yathā duḥkhamicchāśāntiryathā sukham ,
tathā na narake nāpi brahmaloke'nubhūyate 24
24. icchodayaḥ yathā duḥkham icchāśāntiḥ yathā sukham
| tathā na narake na api brahmaloke anubhūyate ||
24. yathā icchodayaḥ duḥkham yathā icchāśāntiḥ sukham
tathā narake na api na brahmaloke anubhūyate
24. Just as the rise of desire is suffering, and the cessation of desire is happiness, such (a state) is not experienced in hell (naraka) nor even in the realm of Brahmā (brahmaloka).
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इच्छामात्रं विदुश्चित्तं तच्छान्तिर्मोक्ष उच्यते ।
एतावन्त्येव शास्त्राणि तपांसि नियमा यमाः ॥ २५ ॥
icchāmātraṃ viduścittaṃ tacchāntirmokṣa ucyate ,
etāvantyeva śāstrāṇi tapāṃsi niyamā yamāḥ 25
25. icchāmātram viduḥ cittam tat śāntiḥ mokṣaḥ ucyate
| etāvanti eva śāstrāṇi tapāṃsi niyamāḥ yamāḥ ||
25. cittam icchāmātram viduḥ tat śāntiḥ mokṣaḥ ucyate
śāstrāṇi tapāṃsi niyamāḥ yamāḥ eva etāvanti
25. They understand the mind (cittam) to be merely desire; its cessation is called final liberation (mokṣa). All scriptures, austerities (tapas), ethical restraints, and observances amount to just this much.
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यावती यावती जन्तोरिच्छोदेति यथा यथा ।
तावती तावती दुःखबीजमुष्टिः प्ररोहति ॥ २६ ॥
yāvatī yāvatī jantoricchodeti yathā yathā ,
tāvatī tāvatī duḥkhabījamuṣṭiḥ prarohati 26
26. yāvatī yāvatī jantoḥ icchā udeti yathā yathā |
tāvatī tāvatī duḥkhabījamuṣṭiḥ prarohati || 26 ||
26. yathā yathā jantoḥ yāvatī yāvatī icchā udeti,
tathā tathā tāvatī tāvatī duḥkhabījamuṣṭiḥ prarohati.
26. To whatever extent a living being's desire arises, to that same extent a handful of seeds of sorrow sprouts forth.
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यथा यथेच्छा तनुतां याति जन्तोर्विवेकतः ।
तथा तथोपशाम्यन्ति दुःखचिन्ताविषूचिकाः ॥ २७ ॥
yathā yathecchā tanutāṃ yāti jantorvivekataḥ ,
tathā tathopaśāmyanti duḥkhacintāviṣūcikāḥ 27
27. yathā yathā icchā tanutām yāti jantoḥ vivekataḥ |
tathā tathā upaśāmyanti duḥkhacintāviṣūcikāḥ || 27 ||
27. yathā yathā jantoḥ icchā vivekataḥ tanutām yāti,
tathā tathā duḥkhacintāviṣūcikāḥ upaśāmyanti.
27. As a living being's desire diminishes through discernment (viveka), so do the painful afflictions of sorrow and anxiety, like विषूचिका (viṣūcikā) (cholera), subside.
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यथा यथेच्छा घनतां याति लोकस्य रागतः ।
तथा तथा विवर्धन्ते दुःखचिन्ताविषोर्मयः ॥ २८ ॥
yathā yathecchā ghanatāṃ yāti lokasya rāgataḥ ,
tathā tathā vivardhante duḥkhacintāviṣormayaḥ 28
28. yathā yathā icchā ghanatām yāti lokasya rāgataḥ |
tathā tathā vivardhante duḥkhacintāviṣormayaḥ || 28 ||
28. yathā yathā lokasya icchā rāgataḥ ghanatām yāti,
tathā tathā duḥkhacintāviṣormayaḥ vivardhante.
28. As the desire of people (loka) intensifies due to attachment (rāga), so do the poisonous waves of sorrow and anxiety increase greatly.
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इच्छा चिकित्स्यते व्याधिर्न स्वयत्नौषधेन चेत् ।
तदत्र बलवन्मन्ये विद्यते नौषधान्तरम् ॥ २९ ॥
icchā cikitsyate vyādhirna svayatnauṣadhena cet ,
tadatra balavanmanye vidyate nauṣadhāntaram 29
29. icchā cikitsyate vyādhiḥ na svayatnauṣadhena cet | tat
atra balavat manye vidyate na auṣadhāntaram || 29 ||
29. cet icchā vyādhiḥ svayatnauṣadhena na cikitsyate,
tat atra balavat manye na auṣadhāntaram vidyate.
29. If the ailment of desire is not remedied by the medicine of one's own effort (svayatna), then I strongly believe that no other cure (auṣadhāntaram) exists for it.
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इच्छोपशमनं कर्तुं यदि कृत्स्नं न शक्यते ।
स्वल्पमप्यनुगन्तव्यं मार्गस्थो नावसीदति ॥ ३० ॥
icchopaśamanaṃ kartuṃ yadi kṛtsnaṃ na śakyate ,
svalpamapyanugantavyaṃ mārgastho nāvasīdati 30
30. icchā upaśamanam kartum yadi kṛtsnam na śakyate
svalpam api anugantavyam mārgasthaḥ na avasīdati
30. yadi kṛtsnam icchā upaśamanam kartum na śakyate,
(tathāpi) svalpam api anugantavyam.
mārgasthaḥ na avasīdati.
30. If it is not possible to completely subdue all desires, one should at least pursue a small reduction. One who is established on this path does not become disheartened.
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यस्त्विच्छातानवे यत्नं न करोति नराधमः ।
सोऽन्धकूपे स्वमात्मानं दिनानुदिनमुज्झति ॥ ३१ ॥
yastvicchātānave yatnaṃ na karoti narādhamaḥ ,
so'ndhakūpe svamātmānaṃ dinānudinamujjhati 31
31. yaḥ tu icchātānave yatnam na karoti narādhamaḥ
saḥ andhakūpe svam ātmānam dinānudinam ujjhati
31. yaḥ tu narādhamaḥ icchātānave yatnam na karoti,
saḥ dinānudinam svam ātmānam andhakūpe ujjhati.
31. But that lowest of men who makes no effort to diminish (his) desires, day by day, throws his own self (ātman) into a dark well.
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दुःखप्रसवशालिन्या बीजमिच्छैव संसृतेः ।
सम्यग्ज्ञानाग्निदग्धा सा न भूयः परिरोहति ॥ ३२ ॥
duḥkhaprasavaśālinyā bījamicchaiva saṃsṛteḥ ,
samyagjñānāgnidagdhā sā na bhūyaḥ parirohati 32
32. duḥkhaprasavaśālinyāḥ bījam icchā eva saṃsṛteḥ
samyagjñānāgnidagdhā sā na bhūyaḥ parirohati
32. duḥkhaprasavaśālinyāḥ saṃsṛteḥ bījam icchā eva (asti).
sā samyagjñānāgnidagdhā (sati) bhūyaḥ na parirohati.
32. Desire (icchā) itself is the seed of transmigration (saṃsāra), characterized by the production of suffering. Once it is burned by the fire of perfect knowledge, it does not sprout again.
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इच्छामात्रं हि संसारो निर्वाणं तदवेदनम् ।
इच्छानुत्पादने यत्नः क्रियतां किं वृथाभ्रमैः ॥ ३३ ॥
icchāmātraṃ hi saṃsāro nirvāṇaṃ tadavedanam ,
icchānutpādane yatnaḥ kriyatāṃ kiṃ vṛthābhramaiḥ 33
33. icchāmātram hi saṃsāraḥ nirvāṇam tat avedanam
icchānutpādane yatnaḥ kriyatām kim vṛthābhramaiḥ
33. samsāraḥ hi icchāmātram (asti); tat avedanam (eva) nirvāṇam (asti).
icchānutpādane yatnaḥ kriyatām.
vṛthābhramaiḥ kim (prayojanam)?
33. Indeed, transmigration (saṃsāra) is merely desire, and final liberation (nirvāṇa) is the non-perception of that (desire). Let effort be made in preventing the rise of desire; what is the use of futile wanderings?
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शास्त्रोपदेशगुरवः प्रेक्ष्यन्ते किमनर्थकम् ।
किमिच्छाननुसंधानसमाधिर्नाधिगम्यते ॥ ३४ ॥
śāstropadeśaguravaḥ prekṣyante kimanarthakam ,
kimicchānanusaṃdhānasamādhirnādhigamyate 34
34. śāstra upadeśa guravaḥ prekṣyante kim anarthakam
kim icchā ananusaṃdhāna samādhiḥ na adhigamyate
34. śāstra upadeśa guravaḥ kim anarthakam prekṣyante
kim icchā ananusaṃdhāna samādhiḥ na adhigamyate
34. Are the teachers of scriptures and spiritual instructions seen as useless? Why is a meditative state (samādhi) focused on the non-pursuit of desires not attained?
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यस्येच्छाननुसंधानमात्रे दुःसाध्यता मतेः ।
गुरूपदेशशास्त्रादि तस्य नूनं निरर्थकम् ॥ ३५ ॥
yasyecchānanusaṃdhānamātre duḥsādhyatā mateḥ ,
gurūpadeśaśāstrādi tasya nūnaṃ nirarthakam 35
35. yasya icchā ananusaṃdhāna mātre duḥsādhyatā mateḥ
guru upadeśa śāstra ādi tasya nūnam nirarthakam
35. yasya mateḥ icchā ananusaṃdhāna mātre duḥsādhyatā,
tasya guru upadeśa śāstra ādi nūnam nirarthakam
35. For whom the non-pursuit of desires (icchā ananusaṃdhāna) alone is difficult for the mind, for them, indeed, the teachings of the guru, scriptures, and so forth are useless.
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इच्छाविषविकारिण्यामन्त एव नृणामलम् ।
दुःखप्रसरकारिण्या हरिण्या जन्म जङ्गले ॥ ३६ ॥
icchāviṣavikāriṇyāmanta eva nṛṇāmalam ,
duḥkhaprasarakāriṇyā hariṇyā janma jaṅgale 36
36. icchā viṣa vikāriṇyām antaḥ eva nṛṇām alam
duḥkha prasarakāriṇyā hariṇyā janma jaṅgale
36. nṛṇām icchā viṣa vikāriṇyām antaḥ eva alam
duḥkha prasarakāriṇyā hariṇyā janma jaṅgale
36. For humans, their inner being (antaḥ), corrupted by the poison of desires, is itself a great affliction. It is like the birth of a doe (hariṇyā) in a jungle, which spreads misery.
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न बालीक्रियते त्वीषदात्मज्ञानाय चेदसौ ।
इच्छोपशान्तिः क्रियतां तयालं तदवाप्यते ॥ ३७ ॥
na bālīkriyate tvīṣadātmajñānāya cedasau ,
icchopaśāntiḥ kriyatāṃ tayālaṃ tadavāpyate 37
37. na bālīkriyate tu īṣat ātmajñānāya cet asau
icchā upaśāntiḥ kriyatām tayā alam tat avāpyate
37. cet asau īṣat ātmajñānāya na bālīkriyate tu,
icchā upaśāntiḥ kriyatām.
tayā alam tat avāpyate
37. If this individual is not rendered childlike (simple and innocent), even slightly, for the sake of self-knowledge (ātma-jñāna), then let the cessation of desires (icchā-upaśānti) be achieved. Through that (cessation), indeed, that (self-knowledge) is attained.
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निरिच्छतैव निर्वाणं सेच्छतैव हि बन्धनम् ।
यथाशक्ति जयेदिच्छां किमेतावति दुष्करम् ॥ ३८ ॥
niricchataiva nirvāṇaṃ secchataiva hi bandhanam ,
yathāśakti jayedicchāṃ kimetāvati duṣkaram 38
38. niricchatā eva nirvāṇam saicchatā eva hi bandhanam
yathāśakti jayet icchām kim etāvati duṣkaram
38. niricchatā eva nirvāṇam (asti) saicchatā eva hi bandhanam
(asti) yathāśakti icchām jayet kim etāvati duṣkaram (asti)
38. Desirelessness is certainly liberation (nirvāṇa), whereas being full of desires indeed leads to bondage. One should conquer desire according to one's capacity. What is so difficult about this?
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जरामरणजन्मादि करञ्जखदिरावलेः ।
बीजमिच्छा सदैवान्तर्दह्यतां शमवह्निना ॥ ३९ ॥
jarāmaraṇajanmādi karañjakhadirāvaleḥ ,
bījamicchā sadaivāntardahyatāṃ śamavahninā 39
39. jarāmaraṇajanmādiḥ karañjakhadirāvaleḥ bījam
icchā sadā eva antar dahyatām śamavahninā
39. icchā jarāmaraṇajanmādiḥ karañjakhadirāvaleḥ bījam (asti).
sā (icchā) sadā eva śamavahninā antar dahyatām.
39. Desire is the very seed of old age, death, birth, and other such miseries, which are like a thorny thicket of karañja and khadira trees. Let this desire always be consumed internally by the fire of tranquility (śama).
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यतो यतो निरिच्छत्वं मुक्ततैव ततस्ततः ।
यावद्गति यथाप्राणं हन्यादिच्छां समुत्थिताम् ॥ ४० ॥
yato yato niricchatvaṃ muktataiva tatastataḥ ,
yāvadgati yathāprāṇaṃ hanyādicchāṃ samutthitām 40
40. yatas yatas niricchatvam muktatā eva tatas tatas
yāvadgati yathāprāṇam hanyāt icchām samutthitām
40. yatas yatas niricchatvam (asti),
tatas tatas eva muktatā (asti).
yāvadgati yathāprāṇam samutthitām icchām hanyāt.
40. Wherever there is desirelessness, there alone is liberation. To the full extent of one's progress and with all one's vital energy (prāṇa), one should slay any desire that arises.
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यतो यतश्च सेच्छत्वं बन्धपाशास्ततस्ततः ।
पुण्यपापमया दुःखराशयो विततार्तयः ॥ ४१ ॥
yato yataśca secchatvaṃ bandhapāśāstatastataḥ ,
puṇyapāpamayā duḥkharāśayo vitatārtayaḥ 41
41. yatas yatas ca saicchatvam bandhapāśāḥ tatas
tatas puṇyapāpamayāḥ duḥkharāśayaḥ vitatārtayaḥ
41. yatas yatas ca saicchatvam (asti),
tatas tatas bandhapāśāḥ puṇyapāpamayāḥ duḥkharāśayaḥ vitatārtayaḥ (bhavanti).
41. And wherever there is desirefulness, from there arise the snares of bondage, which are heaps of suffering (duḥkha) born of merit and demerit (karma), and characterized by extensive afflictions.
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इच्छानिरासरहिते गते साधोः क्षणेऽपि च ।
दस्युभिर्मुषितस्येव युक्तमाक्रन्दितुं चिरम् ॥ ४२ ॥
icchānirāsarahite gate sādhoḥ kṣaṇe'pi ca ,
dasyubhirmuṣitasyeva yuktamākrandituṃ ciram 42
42. icchānirāsarahite gate sādhoḥ kṣaṇe api ca
dasyubhiḥ muṣitasya iva yuktam ākranditum ciram
42. sādhoḥ icchānirāsarahite kṣaṇe api gate ca,
dasyubhiḥ muṣitasya iva,
ciram ākranditum yuktam.
42. Even if a single moment passes for a sage in which there is no rejection of desire, it is appropriate for them to lament profusely, just like one who has been plundered by thieves.
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यथा यथास्य पुंसोऽन्तरिच्छा समुपशाम्यति ।
तथा तथास्य कल्याणं मोक्षाय परिवर्धते ॥ ४३ ॥
yathā yathāsya puṃso'ntaricchā samupaśāmyati ,
tathā tathāsya kalyāṇaṃ mokṣāya parivardhate 43
43. yathā yathā asya puṃsaḥ antaḥ icchā samupaśāmyati
tathā tathā asya kalyāṇam mokṣāya parivardhate
43. yathā yathā asya puṃsaḥ antaḥ icchā samupaśāmyati,
tathā tathā asya kalyāṇam mokṣāya parivardhate.
43. As this person's desire increasingly subsides within, so too does his well-being grow towards final liberation (mokṣa).
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आत्मनो निर्विवेकस्य यदिच्छापरिपूरणम् ।
संसारविषवृक्षस्य तदेव परिषेचनम् ॥ ४४ ॥
ātmano nirvivekasya yadicchāparipūraṇam ,
saṃsāraviṣavṛkṣasya tadeva pariṣecanam 44
44. ātmanaḥ nirvivekasya yat icchāparipūraṇam
saṃsāraviṣavṛkṣasya tat eva pariṣecanam
44. nirvivekasya ātmanaḥ yat icchāparipūraṇam,
tat eva saṃsāraviṣavṛkṣasya pariṣecanam.
44. For the self (ātman) lacking discrimination, the fulfillment of desire is indeed the watering of the poison tree of worldly existence (saṃsāra).
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हृद्वृक्षजाः स्वसुखदुःखकुबीजकोशौ वैरादिवाश्रयकृतादशुभाच्छुभाच्च ।
आसाद्य दुष्कृतकृशानुशिखाः शितान्ता इच्छाश्छमच्छमिति पुंस्पशुमादहन्ति ॥ ४५ ॥
hṛdvṛkṣajāḥ svasukhaduḥkhakubījakośau vairādivāśrayakṛtādaśubhācchubhācca ,
āsādya duṣkṛtakṛśānuśikhāḥ śitāntā icchāśchamacchamiti puṃspaśumādahanti 45
45. hṛdvṛkṣajāḥ svasukhaduḥkhakubījakauśau
vairāt iva āśrayakṛtāt aśubhāt ca śubhāt
ca āsādya duṣkṛtakṛśānuśikhāḥ śitāntāḥ
icchāḥ chamacchamiti puṃs-paśum ādahanti
45. hṛdvṛkṣajāḥ,
svasukhaduḥkhakubījakauśau,
vairāt iva āśrayakṛtāt aśubhāt ca śubhāt ca,
duṣkṛtakṛśānuśikhāḥ śitāntāḥ āsādya,
chamacchamiti icchāḥ puṃs-paśum ādahanti.
45. Desires, which are born from the heart-tree, are like the two bad seed-pods of one's own joy and sorrow. Like enmity (vaira) arising from dependence on auspicious and inauspicious deeds, and having become sharp-pointed flames of the fire of evil actions (duṣkṛta), they burn the human-animal with a "chamac-cham" sound.
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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 (current chapter) 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