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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-68

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विद्याधर्युवाच ।
ततः प्राचीनमभ्यासं बोधधारणयामले ।
कुर्वः प्रकटतां तेन जगदेष्यति शैलगम् ॥ १ ॥
vidyādharyuvāca ,
tataḥ prācīnamabhyāsaṃ bodhadhāraṇayāmale ,
kurvaḥ prakaṭatāṃ tena jagadeṣyati śailagam 1
1. vidyādhari uvāca tataḥ prācīnam abhyāsam bodhadhāraṇayāmale
kurvaḥ prakaṭatām tena jagat eṣyati śailagam
1. vidyādhari uvāca tataḥ bodhadhāraṇayāmale prācīnam
abhyāsam kuṛvaḥ prakaṭatām tena jagat śailagam eṣyati
1. The Vidyādharī said: 'Then, we two shall make the ancient practice (abhyāsa) manifest within the crucial phase of understanding and retention. Through that, the world will attain a state of mountain-like steadfastness.'
श्रीवसिष्ठ उवाच ।
युक्तियुक्ते तयेत्युक्ते विद्याधर्या धरोरसि ।
बद्धपद्मासनोऽथाहं समाधाबुदितोऽभवम् ॥ २ ॥
śrīvasiṣṭha uvāca ,
yuktiyukte tayetyukte vidyādharyā dharorasi ,
baddhapadmāsano'thāhaṃ samādhābudito'bhavam 2
2. śrī vasiṣṭhaḥ uvāca yuktiyukte tayā iti ukte vidyādharyā
dhara-urasi baddha-padmāsanaḥ atha aham samādhau uditaḥ abhavam
2. śrī vasiṣṭhaḥ uvāca atha vidyādharyā dhara-urasi tayā iti
yuktiyukte ukte aham baddha-padmāsanaḥ samādhau uditaḥ abhavam
2. Śrī Vasiṣṭha said: When that well-reasoned speech was thus uttered by the Vidyādharī on the earth's surface, I then, having assumed the lotus posture (padmāsana), became absorbed in deep meditation (samādhi).
सर्वार्थभावनात्यागे चिन्मात्रैकान्तभावितः ।
अत्यजं तमहं पूर्वकथार्थकलनामलम् ॥ ३ ॥
sarvārthabhāvanātyāge cinmātraikāntabhāvitaḥ ,
atyajaṃ tamahaṃ pūrvakathārthakalanāmalam 3
3. sarva-artha-bhāvanā-tyāge cit-mātra-ekānta-bhāvitaḥ
atyajam tam aham pūrva-kathā-artha-kalanā-malam
3. aham sarva-artha-bhāvanā-tyāge cit-mātra-ekānta-bhāvitaḥ
tam pūrva-kathā-artha-kalanā-malam atyajam
3. Having abandoned all mental constructs (bhāvanā) and cultivated an exclusive focus on pure consciousness (cit), I then cast off the impurity of all previous narratives and conceptualizations.
अथ चिद्व्योमतां प्राप्तः परां दृष्टिमहं गतः ।
शरत्समयसंप्राप्तौ व्योम निर्मलतामिव ॥ ४ ॥
atha cidvyomatāṃ prāptaḥ parāṃ dṛṣṭimahaṃ gataḥ ,
śaratsamayasaṃprāptau vyoma nirmalatāmiva 4
4. atha cit-vyomatām prāptaḥ parām dṛṣṭim aham gataḥ
śarat-samaya-samprāptau vyoma nirmalatām iva
4. atha aham cit-vyomatām prāptaḥ parām dṛṣṭim gataḥ
śarat-samaya-samprāptau vyoma nirmalatām iva
4. Then, having attained the state of consciousness (cit) as boundless space, I achieved the supreme vision, just as the sky gains purity at the onset of autumn.
ततः सत्यावधानैकघनाभ्यासेन देहके ।
ममाधिभौतिकभ्रान्तिर्नूनमस्तमुपागता ॥ ५ ॥
tataḥ satyāvadhānaikaghanābhyāsena dehake ,
mamādhibhautikabhrāntirnūnamastamupāgatā 5
5. tataḥ satya-avadhāna-eka-ghana-abhyāsena dehaké
mama adhi-bhautika-bhrāntiḥ nūnam astam upāgatā
5. tataḥ dehaké satya-avadhāna-eka-ghana-abhyāsena
mama adhi-bhautika-bhrāntiḥ nūnam astam upāgatā
5. Consequently, through the intense and singular practice of true attentiveness within the body, my delusion concerning material existence certainly vanished.
उदयास्तमयोन्मुक्ता सततोदयमय्यपि ।
महाचिद्व्योमतास्वच्छा प्रोदितेव तदाभवत् ॥ ६ ॥
udayāstamayonmuktā satatodayamayyapi ,
mahācidvyomatāsvacchā proditeva tadābhavat 6
6. udayāstamayonmuktā satatodayamayī api
mahācidvyomatāsvacchā proditā iva tadā abhavat
6. tadā mahācidvyomatāsvacchā udayāstamayonmuktā
satatodayamayī api proditā iva abhavat
6. Then, it existed as if it had manifested, inherently pure as the vast expanse of consciousness, free from rising and setting, yet perpetually in a state of continuous manifestation.
अथ पश्याम्यहं यावत्स्वस्यैवामलतेजसा ।
वस्तुतस्तु न चाकाशं नोपलः परमेव तत् ॥ ७ ॥
atha paśyāmyahaṃ yāvatsvasyaivāmalatejasā ,
vastutastu na cākāśaṃ nopalaḥ parameva tat 7
7. atha paśyāmi aham yāvat svasya eva amalatejasā
vastutaḥ tu na ca ākāśam na upalaḥ param eva tat
7. atha aham yāvat svasya eva amalatejasā paśyāmi,
vastutaḥ tu tat na ca ākāśam na upalaḥ,
eva param.
7. Then, as far as I could perceive through its own pure radiance, in reality it was neither space (ākāśa) nor a stone; that indeed was the Supreme.
परमार्थघनं स्वच्छं तत्तथा भाति तादृशम् ।
तथाभावनया ह्यात्मा मदीयो दृष्टवांस्तथा ॥ ८ ॥
paramārthaghanaṃ svacchaṃ tattathā bhāti tādṛśam ,
tathābhāvanayā hyātmā madīyo dṛṣṭavāṃstathā 8
8. paramārthaghanaṃ svacchaṃ tat tathā bhāti tādṛśam
tathā bhāvanayā hi ātmā madīyaḥ dṛṣṭavān tathā
8. tat paramārthaghanaṃ svacchaṃ tathā tādṛśam bhāti.
hi tathā bhāvanayā madīyaḥ ātmā tathā dṛṣṭavān.
8. That, being densely constituted of ultimate reality and perfectly pure, thus appeared in that manner. For, through such a contemplation (dhyāna), my individual self (ātman) perceived it in that way.
यथा स्वप्ने सुमहती दृष्टा गेहगता शिला ।
व्योमैव केवलं तद्वत्सुशुद्धं चिन्नभःशिला ॥ ९ ॥
yathā svapne sumahatī dṛṣṭā gehagatā śilā ,
vyomaiva kevalaṃ tadvatsuśuddhaṃ cinnabhaḥśilā 9
9. yathā svapne sumahatī dṛṣṭā gehagatā śilā vyoma
eva kevalam tadvat suśuddham cinnabhaḥśilā
9. yathā svapne gehagatā sumahatī śilā dṛṣṭā kevalam vyoma eva (bhavati),
tadvat cinnabhaḥśilā suśuddham (bhavati).
9. Just as a very large stone (śilā) seen within a house in a dream is merely space (vyoman), so too is the stone of consciousness-space (cinnabhaḥśilā) supremely pure.
स्वयं स्वप्नान्वितोऽन्यस्य स्वप्नपुंस्त्वं गतो नरः ।
स्वप्नेऽज्ञानप्रबुद्धस्य यादृक्तादृक्स्वरूपतः ॥ १० ॥
svayaṃ svapnānvito'nyasya svapnapuṃstvaṃ gato naraḥ ,
svapne'jñānaprabuddhasya yādṛktādṛksvarūpataḥ 10
10. svayam svapnānvitaḥ anyasya svapnapuṃstvam gataḥ
naraḥ | svapne ajñānaprabuddhasya yādṛktādṛksvarūpataḥ
10. svayam svapnānvitaḥ naraḥ anyasya svapnapuṃstvam
gataḥ ajñānaprabuddhasya svapne yādṛktādṛksvarūpataḥ
10. A person, himself caught in a dream, takes on the role of a dream-figure within another's dream. Similarly, for one who has awakened from ignorance, reality appears exactly as it is in its true nature, even within this dream-like existence.
स्वप्नस्थानां शिरश्छिन्नं येषां ते संसृतौ स्थिताः ।
कालेन ज्ञानलाभेन विना कुर्वन्तु किं किल ॥ ११ ॥
svapnasthānāṃ śiraśchinnaṃ yeṣāṃ te saṃsṛtau sthitāḥ ,
kālena jñānalābhena vinā kurvantu kiṃ kila 11
11. svapnasthānām śiraḥ chinnam yeṣām te saṃsṛtau
sthitāḥ | kālena jñānalābhena vinā kurvantu kim kila
11. yeṣām svapnasthānām śiraḥ chinnam te saṃsṛtau
sthitāḥ te kālena jñānalābhena vinā kim kila kurvantu
11. Those whose heads are severed in a dream remain entrenched in the cycle of transmigration (saṃsāra). What indeed can they accomplish without attaining knowledge in due course of time?
योधः कालेन भवति महामोहवतामपि ।
यस्मान्न किंचनाप्यस्ति ब्रह्मतत्त्वादृतेऽक्षयम् ॥ १२ ॥
yodhaḥ kālena bhavati mahāmohavatāmapi ,
yasmānna kiṃcanāpyasti brahmatattvādṛte'kṣayam 12
12. yodhaḥ kālena bhavati mahāmohavatām api | yasmāt
na kiṃcana api asti brahmatattvāt ṛte akṣayam
12. mahāmohavatām api yodhaḥ kālena bhavati yasmāt
brahmatattvāt ṛte akṣayam kiṃcana api na asti
12. A struggle eventually arises even for those afflicted by great delusion, because nothing whatsoever is imperishable except the ultimate reality (brahman).
अतस्तच्चिद्धनं स्वच्छं ब्रह्माकाशं शिलाकृति ।
दृष्टं मया तथा तत्र न तु पृथ्व्यादि सत्क्वचित् ॥ १३ ॥
atastacciddhanaṃ svacchaṃ brahmākāśaṃ śilākṛti ,
dṛṣṭaṃ mayā tathā tatra na tu pṛthvyādi satkvacit 13
13. atas tat citghanam svaccham brahmākāśam śilākṛti |
dṛṣṭam mayā tathā tatra na tu pṛthvyādi sat kvacit
13. atas tat citghanam svaccham brahmākāśam śilākṛti
mayā tathā tatra dṛṣṭam tu pṛthvyādi sat kvacit na
13. Therefore, that consciousness-dense, pure (brahman) - which is like the vast expanse of space and as firm as a rock - has been perceived by me in that manner. However, nowhere else is there any true existence of earth or other (material elements).
भूतानामादिसर्गे यच्छुद्धं यत्पारमार्थिकम् ।
वपुस्तदेव ह्येतेषां ध्यानलभ्यमवस्थितम् ॥ १४ ॥
bhūtānāmādisarge yacchuddhaṃ yatpāramārthikam ,
vapustadeva hyeteṣāṃ dhyānalabhyamavasthitam 14
14. bhūtānām ādisarge yat śuddham yat pāramārthikam
vapuḥ tat eva hi eteṣām dhyānalabhyam avasthitam
14. bhūtānām ādisarge yat śuddham yat pāramārthikam vapuḥ,
tat eva hi eteṣām avasthitam dhyānalabhyam
14. That pure and ultimately real (pāramārthikam) form (vapuḥ) which exists in the primordial creation (ādisarge) of beings - that very form of theirs is indeed established and attainable through meditation (dhyāna).
ब्राह्मं वपुर्हि भूतानामात्मीयं यत्पुरातनम् ।
तदेवाद्य मनोराज्यं संकल्प इति कथ्यते ॥ १५ ॥
brāhmaṃ vapurhi bhūtānāmātmīyaṃ yatpurātanam ,
tadevādya manorājyaṃ saṃkalpa iti kathyate 15
15. brāhmam vapuḥ hi bhūtānām ātmīyam yat purātanam
tat eva adya manorājyam saṅkalpaḥ iti kathyate
15. hi bhūtānām yat brāhmam ātmīyam purātanam vapuḥ,
tat eva adya manorājyam saṅkalpaḥ iti kathyate
15. Indeed, that ancient and inherent (ātmīyam) divine (brāhmam) form (vapuḥ) of beings is now, in fact, termed a mental kingdom (manorājyam) and a conceptualization (saṅkalpa).
सत्तातिवाहिको देहस्तत्परं परमार्थतः ।
प्रत्यक्षं परमं यत्तत्तदाद्यं कचनं चितः ॥ १६ ॥
sattātivāhiko dehastatparaṃ paramārthataḥ ,
pratyakṣaṃ paramaṃ yattattadādyaṃ kacanaṃ citaḥ 16
16. sattātivāhikaḥ dehaḥ tatparam paramārthataḥ
pratyakṣam paramam yat tat tat ādyam kacanam citaḥ
16. sattātivāhikaḥ dehaḥ paramārthataḥ tatparam.
yat tat pratyakṣam paramam,
tat citaḥ ādyam kacanam
16. The subtle body (sattātivāhika deha) is truly supreme (paramārthataḥ). That which is the supreme direct perception (pratyakṣam paramam) is itself the primal manifestation (kacanam) of consciousness (cit).
उद्यत्प्रथममध्यक्षं जीवस्य प्रथमं वपुः ।
मनः प्रत्यक्षमित्युक्तं तत्तेनाद्यैव दुर्धिया ॥ १७ ॥
udyatprathamamadhyakṣaṃ jīvasya prathamaṃ vapuḥ ,
manaḥ pratyakṣamityuktaṃ tattenādyaiva durdhiyā 17
17. udyat prathamam adhyakṣam jīvasya prathamam vapuḥ
manaḥ pratyakṣam iti uktam tat tena adya eva durdhiyā
17. jīvasya udyat prathamam adhyakṣam prathamam vapuḥ manaḥ.
tat tena durdhiyā adya eva pratyakṣam iti uktam
17. The mind (manas) is the first emerging (udyat) and directly perceptible (adhyakṣam) form (vapuḥ) of the individual soul (jīva). It is indeed by a dull intellect (durdhiyā) that this (mind) is now called 'direct perception' (pratyakṣam).
योगिप्रत्यक्षमित्युक्तं मनःप्रत्यक्षमित्यपि ।
तत्स्वमेव चितो रूपं गतमेवान्यतां मुधा ॥ १८ ॥
yogipratyakṣamityuktaṃ manaḥpratyakṣamityapi ,
tatsvameva cito rūpaṃ gatamevānyatāṃ mudhā 18
18. yogipratyakṣam iti uktam manaḥpratyakṣam iti api
tat svam eva citaḥ rūpam gatam eva anyatām mudhā
18. yogipratyakṣam iti manaḥpratyakṣam iti api uktam.
tat citaḥ svam rūpam eva,
(yat) mudhā anyatām gatam eva (jātam).
18. The direct perception of a yogi, as well as mental perception, is said to be this. Indeed, that is consciousness's (cit) own true nature, which has gone into another state in vain.
इदमद्यतनं नाम प्रत्यक्षमसदुत्थितम् ।
असत्प्रत्यक्षमेवेति विद्धि प्रत्यक्षमङ्ग तत् ॥ १९ ॥
idamadyatanaṃ nāma pratyakṣamasadutthitam ,
asatpratyakṣameveti viddhi pratyakṣamaṅga tat 19
19. idam adyatanam nāma pratyakṣam asat utthitam
asatpratyakṣam eva iti viddhi pratyakṣam aṅga tat
19. aṅga,
idam adyatanam nāma pratyakṣam asat utthitam (asti).
tat asatpratyakṣam eva iti pratyakṣam viddhi.
19. This so-called "present direct perception" has arisen from the unreal. Therefore, dear one, understand that this perception itself is indeed an unreal perception.
अहो नु चित्रा मायेयं प्राक्प्रत्यक्षे परोक्षता ।
निर्णीतास्मिंस्त्वनध्यक्षे प्रत्यक्षकलनागता ॥ २० ॥
aho nu citrā māyeyaṃ prākpratyakṣe parokṣatā ,
nirṇītāsmiṃstvanadhyakṣe pratyakṣakalanāgatā 20
20. aho nu citrā māyā iyam prāk pratyakṣe parokṣatā
nirṇītā asmin tu anadhyakṣe pratyakṣakalanā āgatā
20. aho nu iyam māyā citrā (asti)! prāk pratyakṣe parokṣatā nirṇītā (āsīt).
tu asmin anadhyakṣe pratyakṣakalanā āgatā.
20. Oh, how truly wondrous is this illusion (māyā)! Previously, indirectness was established even in what was considered direct perception. Yet, in this (reality) that is truly imperceptible, the phenomenon of direct perception has now manifested.
आतिवाहिकदेहत्वं प्रत्यक्षं प्रथमोदितम् ।
सत्यं सर्वगतं विद्धि मायैव त्वाधिभौतिकम् ॥ २१ ॥
ātivāhikadehatvaṃ pratyakṣaṃ prathamoditam ,
satyaṃ sarvagataṃ viddhi māyaiva tvādhibhautikam 21
21. ātivāhikadehatvam pratyakṣam prathamoditam satyam
sarvagatam viddhi māyā eva tu ādhibhautikam
21. ātivāhikadehatvam pratyakṣam prathamoditam (iti jñeyam).
sarvagatam satyam viddhi.
tu ādhibhautikam māyā eva (asti).
21. The subtle, transcendent body (ātivāhika-deha) is declared as directly perceptible and primary. Know that the all-pervading reality (satyam) is truth. But the material (ādhibhautika) (body/world) is indeed mere illusion (māyā).
अनुभूतापि नास्त्येव हेम्नः कटकता यथा ।
तथातिवाहिकस्याधिभौतिकत्वं न विद्यते ॥ २२ ॥
anubhūtāpi nāstyeva hemnaḥ kaṭakatā yathā ,
tathātivāhikasyādhibhautikatvaṃ na vidyate 22
22. anubhūtā api na asti eva hemnaḥ kaṭakatā yathā
tathā ātivāhikasya ādhibhautikatvam na vidyate
22. yathā hemnaḥ kaṭakatā anubhūtā api na asti eva,
tathā ātivāhikasya ādhibhautikatvam na vidyate
22. Just as the characteristic of being a bracelet, though it is perceived, does not fundamentally exist for gold, similarly, the subtle body does not possess the nature of a gross physical body (ādhibhautika).
भ्रममभ्रमतां यातमभ्रमं भ्रमतां गतम् ।
वेत्ति जीवो विचारेण विनाहो नु विमूढता ॥ २३ ॥
bhramamabhramatāṃ yātamabhramaṃ bhramatāṃ gatam ,
vetti jīvo vicāreṇa vināho nu vimūḍhatā 23
23. bhramam abhramatām yātam abhramam bhramatām
gatam vetti jīvaḥ vicāreṇa vinā aho nu vimūḍhatā
23. vicāreṇa vinā jīvaḥ bhramam abhramatām yātam,
abhramam bhramatām gatam vetti.
aho nu vimūḍhatā
23. Without discrimination (vicāra), the individual soul (jīva) perceives delusion as having become non-delusion, and non-delusion as having become delusion. Oh, what great foolishness (vimūḍhatā)!
आधिभौतिकदेहोऽयं विचारेण न लभ्यते ।
आतिवाहिकदेहस्तु किल लोकद्वयेऽक्षयः ॥ २४ ॥
ādhibhautikadeho'yaṃ vicāreṇa na labhyate ,
ātivāhikadehastu kila lokadvaye'kṣayaḥ 24
24. ādhibhautikadehaḥ ayam vicāreṇa na labhyate
ātivāhikadehaḥ tu kila lokadvaye akṣayaḥ
24. ayam ādhibhautikadehaḥ vicāreṇa na labhyate.
tu kila ātivāhikadehaḥ lokadvaye akṣayaḥ
24. This gross physical body (ādhibhautika-deha) is not realized or found through discrimination (vicāra). However, the subtle body (ātivāhika-deha) is indeed imperishable in both worlds.
आधिभौतिकचिद्रूढा ह्यातिवाहिकदेहके ।
मरौ मरीचिकास्वेव यथा मिथ्यैव वारिधीः ॥ २५ ॥
ādhibhautikacidrūḍhā hyātivāhikadehake ,
marau marīcikāsveva yathā mithyaiva vāridhīḥ 25
25. ādhibhautikacit rūḍhā hi ātivāhikadehake
marau marīcikāsu eva yathā mithyā eva vāridhīḥ
25. yathā marau marīcikāsu eva vāridhīḥ mithyā eva,
hi ādhibhautikacit rūḍhā ātivāhikadehake
25. Just as bodies of water (vāridhīḥ) are truly false in the mirages (marīcikāsu) of a desert, similarly, the gross physical consciousness (ādhibhautika-cit) is, indeed, falsely ingrained in the subtle body (ātivāhika-deha).
जाताधिभौतिकी संविदातिवाहिकचित्क्रमे ।
देहदृष्टिवशात्प्रौढा स्थाणौ पुरुषधीरिव ॥ २६ ॥
jātādhibhautikī saṃvidātivāhikacitkrame ,
dehadṛṣṭivaśātprauḍhā sthāṇau puruṣadhīriva 26
26. jātā ādhibhautikī saṃvit ātivāhikacitkrame
dehadṛṣṭivaśāt prauḍhā sthāṇau puruṣadhīḥ iva
26. ātivāhikacitkrame jātā ādhibhautikī saṃvit
dehadṛṣṭivaśāt prauḍhā sthāṇau puruṣadhīḥ iva
26. A consciousness (saṃvid) related to the physical realm (ādhibhautikī), arising within the subtle consciousness (ātivāhika), becomes fully developed because of the perspective focused on the physical body, similar to how one might perceive a person (puruṣadhīḥ) in a mere tree stump (sthāṇau).
शुक्तौ रजतता तापे जलतेन्दौ यथा द्विता ।
आधिभौतिकता तद्वन्माययैवातिवाहिके ॥ २७ ॥
śuktau rajatatā tāpe jalatendau yathā dvitā ,
ādhibhautikatā tadvanmāyayaivātivāhike 27
27. śuktau rajatatā tāpe jalati indau yathā dvitā
ādhibhautikatā tadvat māyayā eva ātivāhike
27. yathā śuktau rajatatā tāpe jalati indau dvitā
tadvat ātivāhike ādhibhautikatā māyayā eva
27. Just as there is the appearance of silver in a conch shell (śukti), and as there is duality (twoness) in the (single) moon due to distorted perception, similarly, this physicality (ādhibhautikatā) exists in the subtle body (ātivāhika) solely through (māyā).
यदसत्तत्कृतं सत्यं यत्सत्यं तदसत्कतम् ।
अहो नु मोहमाहात्म्यं जीवस्यास्याविचारजम् ॥ २८ ॥
yadasattatkṛtaṃ satyaṃ yatsatyaṃ tadasatkatam ,
aho nu mohamāhātmyaṃ jīvasyāsyāvicārajam 28
28. yat asat tat kṛtam satyam yat satyam tat asatkṛtam
aho nu mohamāhātmyam jīvasya asya avicārajam
28. yat asat tat satyam kṛtam yat satyam tat asatkṛtam
aho nu asya jīvasya avicārajam mohamāhātmyam
28. What is unreal is made real, and what is real is made unreal! Oh, indeed, what a great power (māhātmya) delusion (moha) possesses for this living being (jīva), a power born from a lack of discrimination (avicāra).
योगिप्रत्यक्षमेवास्ति किंचिदस्ति तु मानसम् ।
यस्माल्लोकद्वयाचारस्ताभ्यामेव प्रसिध्यति ॥ २९ ॥
yogipratyakṣamevāsti kiṃcidasti tu mānasam ,
yasmāllokadvayācārastābhyāmeva prasidhyati 29
29. yogipratyakṣam eva asti kiñcit asti tu mānasam
yasmāt lokadvayācāraḥ tābhyām eva prasidhyati
29. yogipratyakṣam eva asti kiñcit tu mānasam asti
yasmāt tābhyām eva lokadvayācāraḥ prasidhyati
29. There is what is directly perceived by a yogi (yogipratyakṣa), and then there is something that is mental. Because it is through these two alone that the conduct of both the mundane and spiritual worlds (lokadvayācāra) is perfected.
आद्यं प्रत्यक्षमुत्सृज्य यः सत्येऽस्मिन्कृतस्थितिः ।
प्रत्यक्षे मृगतृष्णाम्बु पीत्वा स सुखमास्थितः ॥ ३० ॥
ādyaṃ pratyakṣamutsṛjya yaḥ satye'sminkṛtasthitiḥ ,
pratyakṣe mṛgatṛṣṇāmbu pītvā sa sukhamāsthitaḥ 30
30. ādyam pratyakṣam utsṛjya yaḥ satye asmin kṛtasthitiḥ
pratyakṣe mṛgatṛṣṇāmbu pītvā saḥ sukham āsthitaḥ
30. yaḥ ādyam pratyakṣam utsṛjya asmin satye kṛtasthitiḥ,
saḥ pratyakṣe mṛgatṛṣṇāmbu pītvā sukham āsthitaḥ
30. He who, abandoning the primordial direct perception (of ultimate reality), becomes established in this (illusory) truth (of the sensory world), that person, having drunk the water of a mirage in the realm of direct perception, finds himself content.
यत्सुखं दुःखमेवाहुः क्षणनाशानुभूतिभिः ।
अकृत्रिममनाद्यन्तं यत्सुखं तत्सुखं विदुः ॥ ३१ ॥
yatsukhaṃ duḥkhamevāhuḥ kṣaṇanāśānubhūtibhiḥ ,
akṛtrimamanādyantaṃ yatsukhaṃ tatsukhaṃ viduḥ 31
31. yat sukham duḥkham eva āhuḥ kṣaṇanāśānubhūtibhiḥ
akṛtrimam anādyantam yat sukham tat sukham viduḥ
31. yat sukham kṣaṇanāśānubhūtibhiḥ duḥkham eva āhuḥ,
yat sukham akṛtrimam anādyantam,
tat sukham viduḥ
31. That which is called happiness, they indeed declare to be suffering due to its experiences of momentary perishing. That happiness which is natural and without beginning or end, that they know as true happiness.
प्रत्यक्षेणैवमध्यक्षं प्रत्यक्षं प्रविचार्यताम् ।
यदाद्यं तत्सदध्यक्षं तत्प्रत्यक्षेण दृश्यताम् ॥ ३२ ॥
pratyakṣeṇaivamadhyakṣaṃ pratyakṣaṃ pravicāryatām ,
yadādyaṃ tatsadadhyakṣaṃ tatpratyakṣeṇa dṛśyatām 32
32. pratyakṣeṇa evam adhyakṣam pratyakṣam pravicāryatām
yat ādyam tat sat adhyakṣam tat pratyakṣeṇa dṛśyatām
32. evam pratyakṣeṇa adhyakṣam pratyakṣam pravicāryatām.
yat ādyam sat adhyakṣam,
tat pratyakṣeṇa dṛśyatām.
32. Thus, let the Supreme Witness (adhyakṣa), which is directly perceived, be thoroughly investigated by direct perception. That which is the primordial, true Supreme Witness (adhyakṣa), let that be seen by direct perception.
लोकत्रयानुभवदं त्यक्त्वा प्रत्यक्षमैहिकम् ।
मायात्मकं यो गृह्णाति नास्ति मूढतमस्ततः ॥ ३३ ॥
lokatrayānubhavadaṃ tyaktvā pratyakṣamaihikam ,
māyātmakaṃ yo gṛhṇāti nāsti mūḍhatamastataḥ 33
33. lokatrayānubhavadam tyaktvā pratyakṣam aihikam
māyātmakam yaḥ gṛhṇāti na asti mūḍhatamaḥ tataḥ
33. yaḥ lokatrayānubhavadam tyaktvā,
aihikam pratyakṣam māyātmakam gṛhṇāti,
tataḥ mūḍhatamaḥ na asti.
33. He who, having abandoned that which grants the experience of the three worlds (i.e., ultimate reality), grasps the worldly, directly perceivable (realm) which is intrinsically illusory (māyā), there is no one more deluded than him.
आतिवाहिकमेवैषां भूतानां विद्यते वपुः ।
अत्राधिभौतिकव्याप्तिरसत्यैव पिशाचिका ॥ ३४ ॥
ātivāhikamevaiṣāṃ bhūtānāṃ vidyate vapuḥ ,
atrādhibhautikavyāptirasatyaiva piśācikā 34
34. ātivāhikam eva eṣām bhūtānām vidyate vapuḥ
atra ādhibhautika-vyāptiḥ asatyā eva piśācikā
34. eṣām bhūtānām ātivāhikam vapuḥ eva vidyate
atra ādhibhautika-vyāptiḥ asatyā eva piśācikā
34. For these beings, only a subtle, transitional body (ātivāhika vapuḥ) truly exists. In this context, the perception of a physical manifestation (ādhibhautika vyāpti) is merely an unreal phantom.
अजातसंकल्पमयं प्रत्यक्षं सत्कथं भवेत् ।
स्वयमेव न यत्सत्यं तत्स्यात्कार्यकरं कथम् ॥ ३५ ॥
ajātasaṃkalpamayaṃ pratyakṣaṃ satkathaṃ bhavet ,
svayameva na yatsatyaṃ tatsyātkāryakaraṃ katham 35
35. ajāta-saṅkalpamayam pratyakṣam sat katham bhavet
svayam eva na yat satyam tat syāt kāryakaram katham
35. yat ajāta-saṅkalpamayam pratyakṣam sat katham bhavet
yat svayam eva satyam na tat kāryakaram katham syāt
35. How can direct perception (pratyakṣa), which is not born of mental conceptualization (saṅkalpa), truly exist or be considered real (sat)? How can that which is not real (satya) in itself be effective or productive?
यत्र प्रत्यक्षमेवासदन्यत्किं तत्र सद्भवेत् ।
क्व तत्सत्यं भवेद्वस्तु यदसिद्धेन साध्यते ॥ ३६ ॥
yatra pratyakṣamevāsadanyatkiṃ tatra sadbhavet ,
kva tatsatyaṃ bhavedvastu yadasiddhena sādhyate 36
36. yatra pratyakṣam eva asat anyat kim tatra sat bhavet
kva tat satyam bhavet vastu yat asiddhena sādhyate
36. yatra pratyakṣam eva asat tatra anyat kim sat bhavet
yat asiddhena sādhyate tat satyam vastu kva bhavet
36. Where direct perception (pratyakṣa) itself is considered unreal (asat), what else could possibly be real (sat) in that context? Where would that real (satya) object (vastu) exist which is established by something unproven (asiddha)?
प्रत्यक्ष एव भावत्वे नष्टे क्वेवानुमादयः ।
उह्यन्ते वारणा यत्र तत्रोर्णायुषु का कथा ॥ ३७ ॥
pratyakṣa eva bhāvatve naṣṭe kvevānumādayaḥ ,
uhyante vāraṇā yatra tatrorṇāyuṣu kā kathā 37
37. pratyakṣa eva bhāvatve naṣṭe kva eva anumā-ādayaḥ
uhyante vāraṇāḥ yatra tatra ūrṇāyuṣu kā kathā
37. pratyakṣa eva bhāvatve naṣṭe kva eva anumā-ādayaḥ
yatra vāraṇāḥ uhyante tatra ūrṇāyuṣu kā kathā
37. When the very existence (bhāvatva) of direct perception (pratyakṣa) itself is destroyed, what then becomes of inference (anumā) and other means of knowledge? Where elephants (vāraṇa) are carried away, what indeed needs to be said about sheep (ūrṇāyu)?
अतः प्रमाणसंसिद्धं दृश्यं नास्त्येव कुत्रचित् ।
अनन्यदिदमस्तीव तत्तद्ब्रह्मघनं घनम् ॥ ३८ ॥
ataḥ pramāṇasaṃsiddhaṃ dṛśyaṃ nāstyeva kutracit ,
ananyadidamastīva tattadbrahmaghanaṃ ghanam 38
38. ataḥ pramāṇasaṃsiddhaṃ dṛśyaṃ na asti eva kutracit
| ananyat idam asti iva tat tat brahmaghanaṃ ghanam
38. ataḥ pramāṇasaṃsiddhaṃ dṛśyaṃ kutracit na asti eva
idam ananyat tat tat brahmaghanaṃ ghanam iva asti
38. Therefore, what is perceived as the objective world, even if seemingly established by valid means of knowledge (pramāṇa), certainly does not exist anywhere as something separate. This (world) rather appears to be the non-dual, dense, and solid mass of Brahman.
स्वप्ने द्रष्टुः खमेवाद्रिर्गृहे नान्यस्य वै यथा ।
तथा तद्भावनवतोरावयोः सा शिलैव चित् ॥ ३९ ॥
svapne draṣṭuḥ khamevādrirgṛhe nānyasya vai yathā ,
tathā tadbhāvanavatorāvayoḥ sā śilaiva cit 39
39. svapne draṣṭuḥ kham eva adriḥ gṛhe na anyasya vai
yathā | tathā tat bhāvanavatoḥ āvayoḥ sā śilā eva cit
39. yathā svapne draṣṭuḥ adriḥ gṛhe
anyasya na vai (kintu) kham eva
(bhavati) tathā āvayoḥ tat
bhāvanavatoḥ sā śilā eva cit (bhavati)
39. Just as in a dream, for the dreamer, a mountain is indeed (a manifestation within) their own inner space (kha), not for anyone else (present) in the (waking world's) house; similarly, for us two who have comprehended that truth, that very rock is verily consciousness (cit).
अयं शैल इदं व्योम जगदेतदिदं त्वहम् ।
इति चिन्मय आत्मान्तः खं चमत्कुरुते स्वयम् ॥ ४० ॥
ayaṃ śaila idaṃ vyoma jagadetadidaṃ tvaham ,
iti cinmaya ātmāntaḥ khaṃ camatkurute svayam 40
40. ayam śailaḥ idam vyoma jagat etat idam tu aham |
iti cinmayaḥ ātman antaḥ kham camatkuruTe svayam
40. ayam śailaḥ idaṃ vyoma etat jagat idaṃ tu aham
iti cinmayaḥ ātman antaḥ svayam kham camatkuruTe
40. "This is a mountain, this is the sky, this is the world, and indeed I am this (entirety)" – thus, the self (ātman), which is entirely composed of consciousness, spontaneously and wondrously manifests space (kha) within itself.
पश्यत्येतत्प्रबुद्धात्मा नाप्रबुद्धः कदाचन ।
श्रोतुः कथार्थसंवित्तिर्नाश्रोतुर्भवति क्वचित् ॥ ४१ ॥
paśyatyetatprabuddhātmā nāprabuddhaḥ kadācana ,
śrotuḥ kathārthasaṃvittirnāśroturbhavati kvacit 41
41. paśyati etat prabuddhātmā na aprabuddhaḥ kadācana |
śrotuḥ kathārthasaṃvittiḥ na aśrotuḥ bhavati kvacit
41. prabuddhātmā etat paśyati,
aprabuddhaḥ kadācana na (paśyati) yathā śrotuḥ kathārthasaṃvittiḥ bhavati,
aśrotuḥ kvacit na bhavati
41. The awakened self (ātman) perceives this (truth), but the unawakened one never does. Just as the comprehension of a story's meaning arises for the listener, it never occurs for the non-listener.
अप्रबुद्धमिति भ्रान्तिरेवेयं सत्यतां गता ।
क्षीबस्य सुस्थिरा एव नृत्यन्ति तरुपर्वताः ॥ ४२ ॥
aprabuddhamiti bhrāntireveyaṃ satyatāṃ gatā ,
kṣībasya susthirā eva nṛtyanti taruparvatāḥ 42
42. aprabuddham iti bhrāntiḥ eva iyam satyatām gatā
kṣībasya susthirāḥ eva nṛtyanti taruparvatāḥ
42. iyam bhrāntiḥ aprabuddham iti eva satyatām gatā
kṣībasya susthirāḥ taruparvatāḥ eva nṛtyanti
42. This delusion, that one is unenlightened, has indeed come to be perceived as reality. It is just like how, for a drunkard, even very firm trees and mountains appear to dance.
सर्वत्राप्रतिहतमेकरूपबोधं प्रत्यक्षं शिवमनुबुध्य चित्स्वरूपम् ।
प्रत्यक्षान्तरमिह पेलवं श्रयन्ते ये मूढास्तृणतनुभिः शठैरलं तैः ॥ ४३ ॥
sarvatrāpratihatamekarūpabodhaṃ pratyakṣaṃ śivamanubudhya citsvarūpam ,
pratyakṣāntaramiha pelavaṃ śrayante ye mūḍhāstṛṇatanubhiḥ śaṭhairalaṃ taiḥ 43
43. sarvatra apratihatam ekarūpabodham
pratyakṣam śivam anubudhya citsvarūpam
pratyakṣāntaram iha pelavam śrayante
ye mūḍhāḥ tṛṇatanubhiḥ śaṭhaiḥ alam taiḥ
43. ye mūḍhāḥ sarvatra apratihatam
ekarūpabodham pratyakṣam citsvarūpam śivam
anubudhya iha pelavam pratyakṣāntaram
śrayante tṛṇatanubhiḥ śaṭhaiḥ taiḥ alam
43. Enough of those deluded ones (mūḍhāḥ) who, in this world, instead of realizing the directly perceivable (pratyakṣam) and auspicious (Śivam) reality, which is of the nature of pure consciousness (citsvarūpam), unhindered everywhere, and a singular form of awareness (ekarūpabodha), rely on other frail and ephemeral direct perceptions (pratyakṣāntaram) - enough of those deceitful (śaṭhaiḥ) individuals whose bodies are as fragile as grass (tṛṇatanubhiḥ)!

Links to all chapters:

vairāgya prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33

mumukṣu prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20

utpatti prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122

sthiti prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62

upaśama prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93

nirvāṇa prakaraṇa (bhāga 1)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128

nirvāṇa prakaraṇa (bhāga 2) (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 (current chapter) 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