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महाभारतः       mahābhārataḥ - book-14, chapter-49

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ब्रह्मोवाच ।
हन्त वः संप्रवक्ष्यामि यन्मां पृच्छथ सत्तमाः ।
समस्तमिह तच्छ्रुत्वा सम्यगेवावधार्यताम् ॥१॥
1. brahmovāca ,
hanta vaḥ saṁpravakṣyāmi yanmāṁ pṛcchatha sattamāḥ ,
samastamiha tacchrutvā samyagevāvadhāryatām.
1. brahmā uvāca hanta vaḥ sam-pravakṣyāmi yat mām pṛcchatha
sat-tamāḥ samastam iha tat śrutvā samyak eva avadhāryatām
1. brahmā uvāca hanta sat-tamāḥ yat mām pṛcchatha vaḥ
sam-pravakṣyāmi iha samastam tat śrutvā samyak eva avadhāryatām
1. Brahmā spoke: "Indeed, O excellent ones, I will fully explain to you what you ask me. Having heard all of it here, let it be properly grasped."
अहिंसा सर्वभूतानामेतत्कृत्यतमं मतम् ।
एतत्पदमनुद्विग्नं वरिष्ठं धर्मलक्षणम् ॥२॥
2. ahiṁsā sarvabhūtānāmetatkṛtyatamaṁ matam ,
etatpadamanudvignaṁ variṣṭhaṁ dharmalakṣaṇam.
2. ahiṃsā sarva-bhūtānām etat kṛtya-tamam matam
etat padam anudvignam variṣṭham dharma-lakṣaṇam
2. sarva-bhūtānām ahiṃsā etat kṛtya-tamam matam
etat anudvignam padam variṣṭham dharma-lakṣaṇam
2. Non-violence towards all beings is considered the most important duty. This undisturbed state is the supreme characteristic of natural law (dharma).
ज्ञानं निःश्रेय इत्याहुर्वृद्धा निश्चयदर्शिनः ।
तस्माज्ज्ञानेन शुद्धेन मुच्यते सर्वपातकैः ॥३॥
3. jñānaṁ niḥśreya ityāhurvṛddhā niścayadarśinaḥ ,
tasmājjñānena śuddhena mucyate sarvapātakaiḥ.
3. jñānam niḥśreyas iti āhuḥ vṛddhāḥ niścayadarśinaḥ
tasmāt jñānena śuddhena mucyate sarvapātakaiḥ
3. The elders, who possess firm discernment, declare that knowledge is the ultimate liberation (mokṣa). Therefore, by means of pure knowledge, one is freed from all transgressions.
हिंसापराश्च ये लोके ये च नास्तिकवृत्तयः ।
लोभमोहसमायुक्तास्ते वै निरयगामिनः ॥४॥
4. hiṁsāparāśca ye loke ye ca nāstikavṛttayaḥ ,
lobhamohasamāyuktāste vai nirayagāminaḥ.
4. hiṃsāparāḥ ca ye loke ye ca nāstikavṛttayaḥ
lobhamohasamāyuktāḥ te vai nirayagāminaḥ
4. Those in the world who are inclined towards violence and who hold atheistic dispositions, being overwhelmed by greed and delusion, they are indeed destined for hell.
आशीर्युक्तानि कर्माणि कुर्वते ये त्वतन्द्रिताः ।
तेऽस्मिँल्लोके प्रमोदन्ते जायमानाः पुनः पुनः ॥५॥
5. āśīryuktāni karmāṇi kurvate ye tvatandritāḥ ,
te'smiँlloke pramodante jāyamānāḥ punaḥ punaḥ.
5. āśīryuktāni karmāṇi kurvate ye tu atandritāḥ
te asmin loke pramodante jāyamānāḥ punaḥ punaḥ
5. But those who diligently perform actions (karma) driven by desires, they rejoice in this world, taking repeated births.
कुर्वते ये तु कर्माणि श्रद्दधाना विपश्चितः ।
अनाशीर्योगसंयुक्तास्ते धीराः साधुदर्शिनः ॥६॥
6. kurvate ye tu karmāṇi śraddadhānā vipaścitaḥ ,
anāśīryogasaṁyuktāste dhīrāḥ sādhudarśinaḥ.
6. kurvate ye tu karmāṇi śraddadhānāḥ vipaścitaḥ
anāśīḥ yogasaṃyuktāḥ te dhīrāḥ sādhudarśinaḥ
6. But those discerning and wise individuals who perform actions (karma) with faith (śraddhā), and are endowed with spiritual discipline (yoga), they are truly the steadfast ones, possessing proper insight.
अतः परं प्रवक्ष्यामि सत्त्वक्षेत्रज्ञयोर्यथा ।
संयोगो विप्रयोगश्च तन्निबोधत सत्तमाः ॥७॥
7. ataḥ paraṁ pravakṣyāmi sattvakṣetrajñayoryathā ,
saṁyogo viprayogaśca tannibodhata sattamāḥ.
7. ataḥ param pravakṣyāmi sattvakṣetrajñayoḥ yathā
saṃyogaḥ viprayogaḥ ca tat nibodhata sattamāḥ
7. sattamāḥ ataḥ param sattvakṣetrajñayoḥ
saṃyogaḥ viprayogaḥ ca yathā tat nibodhata
7. Hereafter, O excellent ones, I will explain the nature of the conjunction and separation of nature (sattva) and the knower of the field (kṣetrajña). Please understand this.
विषयो विषयित्वं च संबन्धोऽयमिहोच्यते ।
विषयी पुरुषो नित्यं सत्त्वं च विषयः स्मृतः ॥८॥
8. viṣayo viṣayitvaṁ ca saṁbandho'yamihocyate ,
viṣayī puruṣo nityaṁ sattvaṁ ca viṣayaḥ smṛtaḥ.
8. viṣayaḥ viṣayitvam ca sambandhaḥ ayam iha ucyate
viṣayī puruṣaḥ nityam sattvam ca viṣayaḥ smṛtaḥ
8. iha ayam sambandhaḥ viṣayaḥ viṣayitvam ca ucyate
puruṣaḥ nityam viṣayī ca sattvam viṣayaḥ smṛtaḥ
8. Here, this relationship is described as consisting of an object (viṣaya) and subjectivity (viṣayitvam). The supreme cosmic person (puruṣa) is always the subject, and nature (sattva) is considered the object.
व्याख्यातं पूर्वकल्पेन मशकोदुम्बरं यथा ।
भुज्यमानं न जानीते नित्यं सत्त्वमचेतनम् ।
यस्त्वेव तु विजानीते यो भुङ्क्ते यश्च भुज्यते ॥९॥
9. vyākhyātaṁ pūrvakalpena maśakodumbaraṁ yathā ,
bhujyamānaṁ na jānīte nityaṁ sattvamacetanam ,
yastveva tu vijānīte yo bhuṅkte yaśca bhujyate.
9. vyākhyātam pūrvakalpena maśakodumbaram
yathā bhujyamānam na jānīte nityam
sattvam acetanam yaḥ tu eva tu
vijānīte yaḥ bhuṅkte yaḥ ca bhujyate
9. pūrvakalpena maśakodumbaram yathā
vyākhyātam acetanam sattvam nityam
bhujyamānam na jānīte yaḥ tu eva
vijānīte yaḥ bhuṅkte ca yaḥ bhujyate
9. This has been explained by the previous analogy, just as a mosquito inside an udumbara fig. The unconscious nature (sattva), though always being experienced, does not understand. But the one who truly comprehends both the experiencer and the experienced, that is the knower of the field (kṣetrajña).
अनित्यं द्वंद्वसंयुक्तं सत्त्वमाहुर्गुणात्मकम् ।
निर्द्वंद्वो निष्कलो नित्यः क्षेत्रज्ञो निर्गुणात्मकः ॥१०॥
10. anityaṁ dvaṁdvasaṁyuktaṁ sattvamāhurguṇātmakam ,
nirdvaṁdvo niṣkalo nityaḥ kṣetrajño nirguṇātmakaḥ.
10. anityam dvandvasaṃyuktam sattvam āhuḥ guṇātmakam
nirdvandvaḥ niṣkalaḥ nityaḥ kṣetrajñaḥ nirguṇātmakaḥ
10. sattvam anityam dvandvasaṃyuktam guṇātmakam āhuḥ
kṣetrajñaḥ nirdvandvaḥ niṣkalaḥ nityaḥ nirguṇātmakaḥ
10. They declare nature (sattva) to be impermanent, connected with dualities, and inherently consisting of the guṇas. The knower of the field (kṣetrajña) is, however, free from dualities, without parts, eternal, and intrinsically free from the guṇas.
समः संज्ञागतस्त्वेवं यदा सर्वत्र दृश्यते ।
उपभुङ्क्ते सदा सत्त्वमापः पुष्करपर्णवत् ॥११॥
11. samaḥ saṁjñāgatastvevaṁ yadā sarvatra dṛśyate ,
upabhuṅkte sadā sattvamāpaḥ puṣkaraparṇavat.
11. samaḥ saṃjñāgataḥ tu evam yadā sarvatra dṛśyate
upabhuṅkte sadā sattvam āpaḥ puṣkaraparṇavat
11. yadā saṃjñāgataḥ samaḥ tu evam sarvatra dṛśyate,
sadā sattvam upabhuṅkte,
āpaḥ puṣkaraparṇavat (iva)
11. When one, having attained an equal perception, thus sees equality everywhere, one always experiences the quality of goodness (sattva), yet remains unaffected, just like water on a lotus leaf.
सर्वैरपि गुणैर्विद्वान्व्यतिषक्तो न लिप्यते ।
जलबिन्दुर्यथा लोलः पद्मिनीपत्रसंस्थितः ।
एवमेवाप्यसंसक्तः पुरुषः स्यान्न संशयः ॥१२॥
12. sarvairapi guṇairvidvānvyatiṣakto na lipyate ,
jalabinduryathā lolaḥ padminīpatrasaṁsthitaḥ ,
evamevāpyasaṁsaktaḥ puruṣaḥ syānna saṁśayaḥ.
12. sarvaiḥ api guṇaiḥ vidvān vyatiṣaktaḥ
na lipyate jalabinduḥ yathā lolaḥ
padminīpatrasaṃsthitaḥ evam eva
api asaṃsaktaḥ puruṣaḥ syāt na saṃśayaḥ
12. api sarvaiḥ guṇaiḥ vyatiṣaktaḥ vidvān na lipyate; yathā lolaḥ jalabinduḥ padminīpatrasaṃsthitaḥ (asti),
evam eva api asaṃsaktaḥ puruṣaḥ syāt; na saṃśayaḥ (asti)
12. Even though a wise person is associated with all the qualities (guṇas), they are not stained. Just as a free-moving drop of water rests on a lotus leaf, so too, without a doubt, the individual consciousness (puruṣa) remains unattached.
द्रव्यमात्रमभूत्सत्त्वं पुरुषस्येति निश्चयः ।
यथा द्रव्यं च कर्ता च संयोगोऽप्यनयोस्तथा ॥१३॥
13. dravyamātramabhūtsattvaṁ puruṣasyeti niścayaḥ ,
yathā dravyaṁ ca kartā ca saṁyogo'pyanayostathā.
13. dravyamātram abhūt sattvam puruṣasya iti niścayaḥ
yathā dravyam ca kartā ca saṃyogaḥ api anayoḥ tathā
13. iti niścayaḥ (asti yat) sattvam puruṣasya dravyamātram abhūt.
yathā dravyam ca kartā ca (sthaḥ),
anayoḥ saṃyogaḥ api tathā (asti).
13. It is the firm conclusion that the principle of goodness (sattva) was merely a constituent for the individual consciousness (puruṣa). Just as there is a substance and an agent, so too is the conjunction between them.
यथा प्रदीपमादाय कश्चित्तमसि गच्छति ।
तथा सत्त्वप्रदीपेन गच्छन्ति परमैषिणः ॥१४॥
14. yathā pradīpamādāya kaścittamasi gacchati ,
tathā sattvapradīpena gacchanti paramaiṣiṇaḥ.
14. yathā pradīpam ādāya kaścit tamasi gacchati
tathā sattvapradīpena gacchanti paramaṣiṇaḥ
14. yathā kaścit pradīpam ādāya tamasi gacchati,
tathā paramaṣiṇaḥ sattvapradīpena gacchanti.
14. Just as someone takes a lamp and proceeds through darkness, so too, those who strive for the supreme goal advance by means of the lamp of clarity (sattva).
यावद्द्रव्यगुणस्तावत्प्रदीपः संप्रकाशते ।
क्षीणद्रव्यगुणं ज्योतिरन्तर्धानाय गच्छति ॥१५॥
15. yāvaddravyaguṇastāvatpradīpaḥ saṁprakāśate ,
kṣīṇadravyaguṇaṁ jyotirantardhānāya gacchati.
15. yāvat dravyaguṇaḥ tāvat pradīpaḥ samprakāśate
kṣīṇadravyaguṇam jyotiḥ antardhānāya gacchati
15. pradīpaḥ yāvat dravyaguṇaḥ tāvat samprakāśate
kṣīṇadravyaguṇam jyotiḥ antardhānāya gacchati
15. As long as the qualities of its substance (like oil and wick) are present, a lamp shines brightly. When the qualities of its substance are exhausted, the light proceeds towards extinction.
व्यक्तः सत्त्वगुणस्त्वेवं पुरुषोऽव्यक्त इष्यते ।
एतद्विप्रा विजानीत हन्त भूयो ब्रवीमि वः ॥१६॥
16. vyaktaḥ sattvaguṇastvevaṁ puruṣo'vyakta iṣyate ,
etadviprā vijānīta hanta bhūyo bravīmi vaḥ.
16. vyaktaḥ sattvaguṇaḥ tu evam puruṣaḥ avyaktaḥ iṣyate
etat viprāḥ vijānīta hanta bhūyaḥ bravīmi vaḥ
16. evam sattvaguṇaḥ vyaktaḥ tu puruṣaḥ avyaktaḥ iṣyate
he viprāḥ etat vijānīta hanta vaḥ bhūyaḥ bravīmi
16. Thus, the quality of goodness (sattva guṇa) is considered manifest, while the conscious principle (puruṣa) is understood as unmanifest. O wise ones, understand this; indeed, I will speak to you further.
सहस्रेणापि दुर्मेधा न वृद्धिमधिगच्छति ।
चतुर्थेनाप्यथांशेन बुद्धिमान्सुखमेधते ॥१७॥
17. sahasreṇāpi durmedhā na vṛddhimadhigacchati ,
caturthenāpyathāṁśena buddhimānsukhamedhate.
17. sahasreṇa api durmedhāḥ na vṛddhim adhigacchati
caturthena api atha aṃśena buddhimān sukham edhate
17. durmedhāḥ sahasreṇa api vṛddhim na adhigacchati
atha buddhimān caturthena aṃśena api sukham edhate
17. Even with a thousand (means), a dull-witted person does not achieve prosperity. Yet, an intelligent person thrives happily even with just a fourth portion (of means).
एवं धर्मस्य विज्ञेयं संसाधनमुपायतः ।
उपायज्ञो हि मेधावी सुखमत्यन्तमश्नुते ॥१८॥
18. evaṁ dharmasya vijñeyaṁ saṁsādhanamupāyataḥ ,
upāyajño hi medhāvī sukhamatyantamaśnute.
18. evam dharmasya vijñeyam saṃsādhanam upāyataḥ
upāyajñaḥ hi medhāvī sukham atyantam aśnute
18. evam dharmasya saṃsādhanam upāyataḥ vijñeyam
hi upāyajñaḥ medhāvī atyantam sukham aśnute
18. In this way, the accomplishment of one's intrinsic nature (dharma) must be understood through appropriate methods. Indeed, a wise person who knows these methods attains ultimate happiness.
यथाध्वानमपाथेयः प्रपन्नो मानवः क्वचित् ।
क्लेशेन याति महता विनश्यत्यन्तरापि वा ॥१९॥
19. yathādhvānamapātheyaḥ prapanno mānavaḥ kvacit ,
kleśena yāti mahatā vinaśyatyantarāpi vā.
19. yathā adhvānam apātheyaḥ prapannaḥ mānavaḥ kvacit
kleśena yāti mahatā vinaśyati antarā api vā
19. yathā kvacit apātheyaḥ mānavaḥ adhvānam prapannaḥ mahatā kleśena yāti,
vā antarā api vinaśyati
19. Just as a person who sets out on a journey somewhere without provisions for the trip proceeds with great difficulty, or even perishes midway.
तथा कर्मसु विज्ञेयं फलं भवति वा न वा ।
पुरुषस्यात्मनिःश्रेयः शुभाशुभनिदर्शनम् ॥२०॥
20. tathā karmasu vijñeyaṁ phalaṁ bhavati vā na vā ,
puruṣasyātmaniḥśreyaḥ śubhāśubhanidarśanam.
20. tathā karmasu vijñeyam phalam bhavati vā na vā
puruṣasya ātmaniḥśreyaḥ śubhāśubhanidarśanam
20. tathā karmasu phalam vā na vā bhavati iti vijñeyam (idam)
puruṣasya ātmaniḥśreyaḥ śubhāśubhanidarśanam (bhavati)
20. Similarly, regarding actions (karma), it should be understood that the result may or may not occur; it serves as an indicator of what is beneficial or detrimental to a person's (puruṣa) ultimate welfare (ātmaniḥśreyas).
यथा च दीर्घमध्वानं पद्भ्यामेव प्रपद्यते ।
अदृष्टपूर्वं सहसा तत्त्वदर्शनवर्जितः ॥२१॥
21. yathā ca dīrghamadhvānaṁ padbhyāmeva prapadyate ,
adṛṣṭapūrvaṁ sahasā tattvadarśanavarjitaḥ.
21. yathā ca dīrgham adhvānam padbhyām eva prapadyate
adṛṣṭapūrvam sahasā tattvadarśanavarjitaḥ
21. ca yathā tattvadarśanavarjitaḥ sahasā adṛṣṭapūrvam
dīrgham adhvānam padbhyām eva prapadyate
21. And just as someone lacking true insight (tattvadarśana) suddenly undertakes a long, unprecedented journey only by foot.
तमेव च यथाध्वानं रथेनेहाशुगामिना ।
यायादश्वप्रयुक्तेन तथा बुद्धिमतां गतिः ॥२२॥
22. tameva ca yathādhvānaṁ rathenehāśugāminā ,
yāyādaśvaprayuktena tathā buddhimatāṁ gatiḥ.
22. tam eva ca yathā adhvānam rathena iha āśugāminā
yāyāt aśvaprayuktena tathā buddhimatām gatiḥ
22. ca tathā buddhimatām gatiḥ (bhavati) yathā tam eva
adhvānam iha aśvaprayuktena āśugāminā rathena yāyāt
22. And just as one might swiftly traverse that very same path by chariot, pulled by horses, so too is the progress of the intelligent.
उच्चं पर्वतमारुह्य नान्ववेक्षेत भूगतम् ।
रथेन रथिनं पश्येत्क्लिश्यमानमचेतनम् ॥२३॥
23. uccaṁ parvatamāruhya nānvavekṣeta bhūgatam ,
rathena rathinaṁ paśyetkliśyamānamacetanam.
23. uccam parvatam āruhya na anvavekṣeta bhūgatam
rathena rathinam paśyet kliśyamānam acetanam
23. uccam parvatam āruhya bhūgatam na anvavekṣeta
rathena rathinam kliśyamānam acetanam paśyet
23. Having ascended a high mountain, one should not look back at things on the ground. Instead, one should observe a person in a chariot, who is suffering and unconscious.
यावद्रथपथस्तावद्रथेन स तु गच्छति ।
क्षीणे रथपथे प्राज्ञो रथमुत्सृज्य गच्छति ॥२४॥
24. yāvadrathapathastāvadrathena sa tu gacchati ,
kṣīṇe rathapathe prājño rathamutsṛjya gacchati.
24. yāvat rathapathaḥ tāvat rathena sa tu gacchati
kṣīṇe rathapathe prājñaḥ ratham utsṛjya gacchati
24. yāvat rathapathaḥ tāvat sa tu rathena gacchati
rathapathe kṣīṇe prājñaḥ ratham utsṛjya gacchati
24. As long as a chariot-path exists, one travels by chariot. When the chariot-path is exhausted, the wise person abandons the chariot and proceeds.
एवं गच्छति मेधावी तत्त्वयोगविधानवित् ।
समाज्ञाय महाबुद्धिरुत्तरादुत्तरोत्तरम् ॥२५॥
25. evaṁ gacchati medhāvī tattvayogavidhānavit ,
samājñāya mahābuddhiruttarāduttarottaram.
25. evam gacchati medhāvī tattvayogavidhānavit
samājñāya mahābuddhiḥ uttarāt uttarottaram
25. evam tattvayogavidhānavit medhāvī gacchati
mahābuddhiḥ samājñāya uttarāt uttarottaram gacchati
25. Thus proceeds the intelligent one, who understands the methods of (yoga) union with reality. The greatly wise person, having thoroughly comprehended, advances from one higher state to increasingly higher states.
यथा महार्णवं घोरमप्लवः संप्रगाहते ।
बाहुभ्यामेव संमोहाद्वधं चर्च्छत्यसंशयम् ॥२६॥
26. yathā mahārṇavaṁ ghoramaplavaḥ saṁpragāhate ,
bāhubhyāmeva saṁmohādvadhaṁ carcchatyasaṁśayam.
26. yathā mahārṇavam ghoram aplavaḥ sampragāhate
bāhubhyām eva sammohāt vadham ca ṛcchati asaṃśayam
26. yathā aplavaḥ ghoram mahārṇavam bāhubhyām eva
sampragāhate saṃmohāt ca vadham asaṃśayam ṛcchati
26. Just as one without a boat plunges into a terrible great ocean relying only on their two arms, so too, out of great delusion, they surely meet death, without a doubt.
नावा चापि यथा प्राज्ञो विभागज्ञस्तरित्रया ।
अक्लान्तः सलिलं गाहेत्क्षिप्रं संतरति ध्रुवम् ॥२७॥
27. nāvā cāpi yathā prājño vibhāgajñastaritrayā ,
aklāntaḥ salilaṁ gāhetkṣipraṁ saṁtarati dhruvam.
27. nāvā ca api yathā prājñaḥ vibhāgajñaḥ taritrayā
aklāntaḥ salilam gāhet kṣipram saṃtarati dhruvam
27. Just as a wise person, who understands the proper function and handling of a boat, would enter the water without weariness and surely cross it swiftly.
तीर्णो गच्छेत्परं पारं नावमुत्सृज्य निर्ममः ।
व्याख्यातं पूर्वकल्पेन यथा रथिपदातिनौ ॥२८॥
28. tīrṇo gacchetparaṁ pāraṁ nāvamutsṛjya nirmamaḥ ,
vyākhyātaṁ pūrvakalpena yathā rathipadātinau.
28. tīrṇaḥ gacchet param pāram nāvam utsṛjya nirmamaḥ
vyākhyātam pūrvakalpena yathā rathipadātinau
28. Having crossed, one who is free from possessiveness (mama) should reach the other shore by abandoning the boat. This has been explained by the previous analogy, just like the case of the charioteer and the foot-soldier.
स्नेहात्संमोहमापन्नो नावि दाशो यथा तथा ।
ममत्वेनाभिभूतः स तत्रैव परिवर्तते ॥२९॥
29. snehātsaṁmohamāpanno nāvi dāśo yathā tathā ,
mamatvenābhibhūtaḥ sa tatraiva parivartate.
29. snehāt saṃmoham āpannaḥ nāvi dāśaḥ yathā tathā
mamatvena abhibhūtaḥ sa tatra eva parivartate
29. Just as a boatman, out of attachment, becomes bewildered concerning the boat, so too, a person overcome by the sense of 'mine' or possessiveness (mama) revolves in that very state.
नावं न शक्यमारुह्य स्थले विपरिवर्तितुम् ।
तथैव रथमारुह्य नाप्सु चर्या विधीयते ॥३०॥
30. nāvaṁ na śakyamāruhya sthale viparivartitum ,
tathaiva rathamāruhya nāpsu caryā vidhīyate.
30. nāvam na śakyam āruhya sthale viparivartitum
tathā eva ratham āruhya na apsu caryā vidhīyate
30. It is not possible to move about on dry land by mounting a boat. Likewise, having mounted a chariot, one cannot perform movement in the waters.
एवं कर्म कृतं चित्रं विषयस्थं पृथक्पृथक् ।
यथा कर्म कृतं लोके तथा तदुपपद्यते ॥३१॥
31. evaṁ karma kṛtaṁ citraṁ viṣayasthaṁ pṛthakpṛthak ,
yathā karma kṛtaṁ loke tathā tadupapadyate.
31. evam karma kṛtam citram viṣayastham pṛthak pṛthak
yathā karma kṛtam loke tathā tat upapadyate
31. evam citram viṣayastham pṛthak pṛthak karma kṛtam yathā loke karma kṛtam,
tathā tat upapadyate
31. Thus, actions (karma) are performed in various ways, each related to its specific objects. Just as an action (karma) is performed in the world, so too does its consequence manifest accordingly.
यन्नैव गन्धिनो रस्यं न रूपस्पर्शशब्दवत् ।
मन्यन्ते मुनयो बुद्ध्या तत्प्रधानं प्रचक्षते ॥३२॥
32. yannaiva gandhino rasyaṁ na rūpasparśaśabdavat ,
manyante munayo buddhyā tatpradhānaṁ pracakṣate.
32. yat na eva gandhinaḥ rasyam na rūpasparśaśabdavat
manyante munayaḥ buddhyā tat pradhānam pracakṣate
32. munayaḥ buddhyā yat na eva gandhinaḥ na rasyam na rūpasparśaśabdavat (asti),
tat pradhānam pracakṣate
32. That which indeed possesses neither fragrance nor taste, nor form, touch, or sound – that, the sages (muni), by their intellect, declare to be the primal cause (pradhāna).
तत्र प्रधानमव्यक्तमव्यक्तस्य गुणो महान् ।
महतः प्रधानभूतस्य गुणोऽहंकार एव च ॥३३॥
33. tatra pradhānamavyaktamavyaktasya guṇo mahān ,
mahataḥ pradhānabhūtasya guṇo'haṁkāra eva ca.
33. tatra pradhānam avyaktam avyaktasya guṇaḥ mahān
mahataḥ pradhānabhūtasya guṇaḥ ahaṅkāraḥ eva ca
33. tatra pradhānam avyaktam (asti) avyaktasya mahān guṇaḥ (asti)
mahataḥ pradhānabhūtasya ca ahaṅkāraḥ eva guṇaḥ (asti)
33. In this context, the primal cause (pradhāna) is the unmanifest (avyakta). The great cosmic intellect (mahat) is an evolute of the unmanifest (avyakta). And indeed, ego (ahaṅkāra) is an evolute of that primal great cosmic intellect (mahat).
अहंकारप्रधानस्य महाभूतकृतो गुणः ।
पृथक्त्वेन हि भूतानां विषया वै गुणाः स्मृताः ॥३४॥
34. ahaṁkārapradhānasya mahābhūtakṛto guṇaḥ ,
pṛthaktvena hi bhūtānāṁ viṣayā vai guṇāḥ smṛtāḥ.
34. ahaṅkārapradhānasya mahābhūtakṛtaḥ guṇaḥ
pṛthaktvena hi bhūtānām viṣayāḥ vai guṇāḥ smṛtāḥ
34. ahaṅkārapradhānasya mahābhūtakṛtaḥ guṇaḥ (bhavati)
hi bhūtānām pṛthaktvena viṣayāḥ vai guṇāḥ smṛtāḥ
34. For that which has ego (ahaṅkāra) as its primary principle, the subtle qualities (guṇa) that generate the great elements (mahābhūta) arise. Indeed, the sense-objects (viṣaya) of these elements (bhūta) are, by their distinctness, declared to be their qualities.
बीजधर्मं यथाव्यक्तं तथैव प्रसवात्मकम् ।
बीजधर्मा महानात्मा प्रसवश्चेति नः श्रुतम् ॥३५॥
35. bījadharmaṁ yathāvyaktaṁ tathaiva prasavātmakam ,
bījadharmā mahānātmā prasavaśceti naḥ śrutam.
35. bījadharmaṃ yathā vyaktam tathā eva prasavātmakam
| bījadharma mahān ātmā prasavaḥ ca iti naḥ śrutam
35. mahān ātmā bījadharma prasavaḥ ca iti naḥ śrutam,
yathā vyaktam prasavātmakam tatha eva bījadharma
35. Just as the manifested (vyakta) world is generative in nature, so too is the intrinsic nature (dharma) of the seed. It has been heard by us that the great self (mahān ātman) is both the seed-principle and the product of generation (prasava).
बीजधर्मा त्वहंकारः प्रसवश्च पुनः पुनः ।
बीजप्रसवधर्माणि महाभूतानि पञ्च वै ॥३६॥
36. bījadharmā tvahaṁkāraḥ prasavaśca punaḥ punaḥ ,
bījaprasavadharmāṇi mahābhūtāni pañca vai.
36. bījadharmā tu ahaṅkāraḥ prasavaḥ ca punaḥ punaḥ
| bījaprasavadharmaṇi mahābhūtāni pañca vai
36. tu ahaṅkāraḥ bījadharmā ca punaḥ punaḥ prasavaḥ
pañca mahābhūtāni vai bījaprasavadharmaṇi
36. However, ego (ahaṅkāra) possesses the intrinsic nature (dharma) of a seed, and its production occurs repeatedly. Indeed, the five great elements (mahābhūtas) have the intrinsic nature (dharma) of both seed and production (prasava).
बीजधर्मिण इत्याहुः प्रसवं च न कुर्वते ।
विशेषाः पञ्चभूतानां तेषां वित्तं विशेषणम् ॥३७॥
37. bījadharmiṇa ityāhuḥ prasavaṁ ca na kurvate ,
viśeṣāḥ pañcabhūtānāṁ teṣāṁ vittaṁ viśeṣaṇam.
37. bījadharmiṇaḥ iti āhuḥ prasavam ca na kurvate
| viśeṣāḥ pañcabhūtānām teṣām vittam viśeṣaṇam
37. iti āhuḥ bījadharmiṇaḥ prasavam ca na kurvate
teṣām pañcabhūtānām viśeṣāḥ vittam viśeṣaṇam
37. They declare that those possessing a seed-like intrinsic nature (dharma) do not, however, generate further evolution (prasava). The specific qualities (viśeṣas) of these five elements (mahābhūtas) are known to be their distinguishing characteristic (viśeṣaṇa).
तत्रैकगुणमाकाशं द्विगुणो वायुरुच्यते ।
त्रिगुणं ज्योतिरित्याहुरापश्चापि चतुर्गुणाः ॥३८॥
38. tatraikaguṇamākāśaṁ dviguṇo vāyurucyate ,
triguṇaṁ jyotirityāhurāpaścāpi caturguṇāḥ.
38. tatra ekaguṇam ākāśam dviguṇaḥ vāyuḥ ucyate |
triguṇam jyotiḥ iti āhuḥ āpaḥ ca api caturguṇāḥ
38. tatra ākāśam ekaguṇam (asti),
vāyuḥ dviguṇaḥ ucyate iti āhuḥ jyotiḥ triguṇam,
āpaḥ ca api caturguṇāḥ (santi)
38. In this regard, space (ākāśa) is said to possess one quality. Air (vāyu) is called two-qualified. They declare that light (jyotiḥ) has three qualities, and waters (āpaḥ) are also four-qualified.
पृथ्वी पञ्चगुणा ज्ञेया त्रसस्थावरसंकुला ।
सर्वभूतकरी देवी शुभाशुभनिदर्शना ॥३९॥
39. pṛthvī pañcaguṇā jñeyā trasasthāvarasaṁkulā ,
sarvabhūtakarī devī śubhāśubhanidarśanā.
39. pṛthvī pañcaguṇā jñeyā trasasthāvarasaṅkulā
sarvabhūtakrī devī śubhāśubhanidarśanā
39. pṛthvī devī pañcaguṇā trasasthāvarasaṅkulā
sarvabhūtakrī śubhāśubhanidarśanā jñeyā
39. The Earth (pṛthvī) should be understood as possessing five qualities. It is densely populated by both moving and stationary beings, is the creator of all creatures, a divine entity (devī), and manifests both auspicious and inauspicious results.
शब्दः स्पर्शस्तथा रूपं रसो गन्धश्च पञ्चमः ।
एते पञ्च गुणा भूमेर्विज्ञेया द्विजसत्तमाः ॥४०॥
40. śabdaḥ sparśastathā rūpaṁ raso gandhaśca pañcamaḥ ,
ete pañca guṇā bhūmervijñeyā dvijasattamāḥ.
40. śabdaḥ sparśaḥ tathā rūpam rasaḥ gandhaḥ ca pañcamaḥ
ete pañca guṇā bhūmeḥ vijñeyā dvijasattamāḥ
40. dvijasattamāḥ śabdaḥ sparśaḥ tathā rūpam rasaḥ ca
pañcamaḥ gandhaḥ ete pañca bhūmeḥ guṇā vijñeyā
40. Sound, touch, form, taste, and fifthly, smell - these are the five qualities of the Earth (pṛthvī) that should be known, O best among the twice-born (dvijasattamāḥ)!
पार्थिवश्च सदा गन्धो गन्धश्च बहुधा स्मृतः ।
तस्य गन्धस्य वक्ष्यामि विस्तरेण बहून्गुणान् ॥४१॥
41. pārthivaśca sadā gandho gandhaśca bahudhā smṛtaḥ ,
tasya gandhasya vakṣyāmi vistareṇa bahūnguṇān.
41. pārthivaḥ ca sadā gandhaḥ gandhaḥ ca bahudhā smṛtaḥ
tasya gandhasya vakṣyāmi vistareṇa bahūn guṇān
41. pārthivaḥ gandhaḥ ca sadā gandhaḥ ca bahudhā smṛtaḥ
tasya gandhasya bahūn guṇān vistareṇa vakṣyāmi
41. Terrestrial smell (gandha) is always present, and this smell is considered to be of many varieties. I will now explain in detail its numerous qualities.
इष्टश्चानिष्टगन्धश्च मधुरोऽम्लः कटुस्तथा ।
निर्हारी संहतः स्निग्धो रूक्षो विशद एव च ।
एवं दशविधो ज्ञेयः पार्थिवो गन्ध इत्युत ॥४२॥
42. iṣṭaścāniṣṭagandhaśca madhuro'mlaḥ kaṭustathā ,
nirhārī saṁhataḥ snigdho rūkṣo viśada eva ca ,
evaṁ daśavidho jñeyaḥ pārthivo gandha ityuta.
42. iṣṭaḥ ca aniṣṭagandhaḥ ca madhuraḥ
amlaḥ kaṭuḥ tathā nirhārī saṃhataḥ snigdhaḥ
rūkṣaḥ viśadaḥ eva ca evam daśavidhaḥ
jñeyaḥ pārthivaḥ gandhaḥ iti uta
42. iṣṭaḥ ca aniṣṭagandhaḥ ca madhuraḥ
amlaḥ kaṭuḥ tathā nirhārī saṃhataḥ snigdhaḥ
rūkṣaḥ viśadaḥ eva ca evam pārthivaḥ
gandhaḥ daśavidhaḥ jñeyaḥ iti uta
42. Agreeable and disagreeable, sweet, sour, pungent, and also diffusive, compact, oily, rough, and clear - thus, the terrestrial smell (gandha) is indeed to be known as ten-fold.
शब्दः स्पर्शस्तथा रूपं रसश्चापां गुणाः स्मृताः ।
रसज्ञानं तु वक्ष्यामि रसस्तु बहुधा स्मृतः ॥४३॥
43. śabdaḥ sparśastathā rūpaṁ rasaścāpāṁ guṇāḥ smṛtāḥ ,
rasajñānaṁ tu vakṣyāmi rasastu bahudhā smṛtaḥ.
43. śabdaḥ sparśaḥ tathā rūpam rasaḥ ca apām guṇāḥ smṛtāḥ
| rasa-jñānam tu vakṣyāmi rasaḥ tu bahudhā smṛtaḥ
43. śabdaḥ sparśaḥ tathā rūpam rasaḥ ca apām guṇāḥ smṛtāḥ
rasa-jñānam tu vakṣyāmi rasaḥ tu bahudhā smṛtaḥ
43. Sound, touch, form, and taste are considered the qualities of water. Now, I will explain the knowledge of taste, for taste is remembered to be of many kinds.
मधुरोऽम्लः कटुस्तिक्तः कषायो लवणस्तथा ।
एवं षड्विधविस्तारो रसो वारिमयः स्मृतः ॥४४॥
44. madhuro'mlaḥ kaṭustiktaḥ kaṣāyo lavaṇastathā ,
evaṁ ṣaḍvidhavistāro raso vārimayaḥ smṛtaḥ.
44. madhuraḥ amlaḥ kaṭuḥ tiktaḥ kaṣāyaḥ lavaṇaḥ tathā
| evam ṣaṭ-vidha-vistāraḥ rasaḥ vārimayaḥ smṛtaḥ
44. madhuraḥ amlaḥ kaṭuḥ tiktaḥ kaṣāyaḥ lavaṇaḥ tathā
evam ṣaṭ-vidha-vistāraḥ rasaḥ vārimayaḥ smṛtaḥ
44. Sweet, sour, pungent, bitter, astringent, and salty - thus, taste is considered to be of six extensive kinds, being composed of water.
शब्दः स्पर्शस्तथा रूपं त्रिगुणं ज्योतिरुच्यते ।
ज्योतिषश्च गुणो रूपं रूपं च बहुधा स्मृतम् ॥४५॥
45. śabdaḥ sparśastathā rūpaṁ triguṇaṁ jyotirucyate ,
jyotiṣaśca guṇo rūpaṁ rūpaṁ ca bahudhā smṛtam.
45. śabdaḥ sparśaḥ tathā rūpam tri-guṇam jyotiḥ ucyate
| jyotiṣaḥ ca guṇaḥ rūpam rūpam ca bahudhā smṛtam
45. śabdaḥ sparśaḥ tathā rūpam tri-guṇam jyotiḥ ucyate
jyotiṣaḥ ca guṇaḥ rūpam rūpam ca bahudhā smṛtam
45. Sound, touch, and form - these three are declared to be the qualities of light (jyotiḥ). And the quality of light (jyotiḥ) itself is form; this form is considered to be of many kinds.
शुक्लं कृष्णं तथा रक्तं नीलं पीतारुणं तथा ।
ह्रस्वं दीर्घं तथा स्थूलं चतुरस्राणु वृत्तकम् ॥४६॥
46. śuklaṁ kṛṣṇaṁ tathā raktaṁ nīlaṁ pītāruṇaṁ tathā ,
hrasvaṁ dīrghaṁ tathā sthūlaṁ caturasrāṇu vṛttakam.
46. śuklam kṛṣṇam tathā raktam nīlam pīta-aruṇam tathā |
hrasvam dīrgham tathā sthūlam caturasram aṇu vṛttakam
46. śuklam kṛṣṇam tathā raktam nīlam pīta-aruṇam tathā
hrasvam dīrgham tathā sthūlam caturasram aṇu vṛttakam
46. White, black, and also red, blue, and orange (yellow-red); similarly, short, long, and also thick, square, minute, and circular.
एवं द्वादशविस्तारं तेजसो रूपमुच्यते ।
विज्ञेयं ब्राह्मणैर्नित्यं धर्मज्ञैः सत्यवादिभिः ॥४७॥
47. evaṁ dvādaśavistāraṁ tejaso rūpamucyate ,
vijñeyaṁ brāhmaṇairnityaṁ dharmajñaiḥ satyavādibhiḥ.
47. evam dvādaśavistāram tejasaḥ rūpam ucyate vijñeyam
brāhmaṇaiḥ nityam dharmajñaiḥ satyavādibhiḥ
47. Thus, the twelve-fold manifestation of radiant energy (tejas) is described. It should always be understood by those brahmins (brāhmaṇa) who are knowledgeable in natural law (dharma) and speak the truth.
शब्दस्पर्शौ च विज्ञेयौ द्विगुणो वायुरुच्यते ।
वायोश्चापि गुणः स्पर्शः स्पर्शश्च बहुधा स्मृतः ॥४८॥
48. śabdasparśau ca vijñeyau dviguṇo vāyurucyate ,
vāyoścāpi guṇaḥ sparśaḥ sparśaśca bahudhā smṛtaḥ.
48. śabdasparśau ca vijñeyau dviguṇaḥ vāyuḥ ucyate
vāyoḥ ca api guṇaḥ sparśaḥ sparśaḥ ca bahudhā smṛtaḥ
48. Sound and touch are to be understood; air (vāyu) is said to possess two qualities. Indeed, touch is a quality of air (vāyu), and this touch is remembered to manifest in many forms.
उष्णः शीतः सुखो दुःखः स्निग्धो विशद एव च ।
कठिनश्चिक्कणः श्लक्ष्णः पिच्छिलो दारुणो मृदुः ॥४९॥
49. uṣṇaḥ śītaḥ sukho duḥkhaḥ snigdho viśada eva ca ,
kaṭhinaścikkaṇaḥ ślakṣṇaḥ picchilo dāruṇo mṛduḥ.
49. uṣṇaḥ śītaḥ sukhaḥ duḥkhaḥ snigdhaḥ viśadaḥ eva ca
kaṭhinaḥ cikkaṇaḥ ślakṣṇaḥ picchilaḥ dāruṇaḥ mṛduḥ
49. Hot, cold, pleasant, unpleasant, oily, clear, and indeed hard, smooth, soft, slimy, harsh, and gentle.
एवं द्वादशविस्तारो वायव्यो गुण उच्यते ।
विधिवद्ब्रह्मणैः सिद्धैर्धर्मज्ञैस्तत्त्वदर्शिभिः ॥५०॥
50. evaṁ dvādaśavistāro vāyavyo guṇa ucyate ,
vidhivadbrahmaṇaiḥ siddhairdharmajñaistattvadarśibhiḥ.
50. evam dvādaśavistāraḥ vāyavyaḥ guṇaḥ ucyate vidhivat
brāhmaṇaiḥ siddhaiḥ dharmajñaiḥ tattvadarśibhiḥ
50. Thus, this twelve-fold manifestation, which is a quality of air (vāyu), is described. It is understood by duly accomplished brahmins (brāhmaṇa) who are knowledgeable in natural law (dharma) and are seers of ultimate reality (tattva).
तत्रैकगुणमाकाशं शब्द इत्येव च स्मृतः ।
तस्य शब्दस्य वक्ष्यामि विस्तरेण बहून्गुणान् ॥५१॥
51. tatraikaguṇamākāśaṁ śabda ityeva ca smṛtaḥ ,
tasya śabdasya vakṣyāmi vistareṇa bahūnguṇān.
51. tatra ekaguṇam ākāśam śabdaḥ iti eva ca smṛtaḥ
tasya śabdasya vakṣyāmi vistareṇa bahūn guṇān
51. ākāśam ekaguṇam śabdaḥ iti eva ca tatra smṛtaḥ
tasya śabdasya bahūn guṇān vistareṇa vakṣyāmi
51. Space is considered to possess a single quality, sound. I will now explain in detail the many attributes of this sound.
षड्जर्षभौ च गान्धारो मध्यमः पञ्चमस्तथा ।
अतः परं तु विज्ञेयो निषादो धैवतस्तथा ॥५२॥
52. ṣaḍjarṣabhau ca gāndhāro madhyamaḥ pañcamastathā ,
ataḥ paraṁ tu vijñeyo niṣādo dhaivatastathā.
52. ṣaḍjarṣabhau ca gāndhāraḥ madhyamaḥ pañcamaḥ tathā
ataḥ param tu vijñeyaḥ niṣādaḥ dhaivataḥ tathā
52. ṣaḍjarṣabhau ca gāndhāraḥ madhyamaḥ pañcamaḥ tathā
ataḥ param tu niṣādaḥ dhaivataḥ tathā vijñeyaḥ
52. The musical notes are ṣaḍja, ṛṣabha, gāndhāra, madhyama, and pañcama. Furthermore, niṣāda and dhaivata are also to be understood.
इष्टोऽनिष्टश्च शब्दस्तु संहतः प्रविभागवान् ।
एवं बहुविधो ज्ञेयः शब्द आकाशसंभवः ॥५३॥
53. iṣṭo'niṣṭaśca śabdastu saṁhataḥ pravibhāgavān ,
evaṁ bahuvidho jñeyaḥ śabda ākāśasaṁbhavaḥ.
53. iṣṭaḥ aniṣṭaḥ ca śabdaḥ tu saṃhataḥ pravibhāgavān
evam bahuvidhaḥ jñeyaḥ śabdaḥ ākāśasaṃbhavaḥ
53. śabdaḥ tu iṣṭaḥ ca aniṣṭaḥ saṃhataḥ pravibhāgavān
evam ākāśasaṃbhavaḥ śabdaḥ bahuvidhaḥ jñeyaḥ
53. Sound can be pleasant or unpleasant, combined and differentiated. Therefore, sound, which originates from space (ākāśa), should be understood as having many varieties.
आकाशमुत्तमं भूतमहंकारस्ततः परम् ।
अहंकारात्परा बुद्धिर्बुद्धेरात्मा ततः परः ॥५४॥
54. ākāśamuttamaṁ bhūtamahaṁkārastataḥ param ,
ahaṁkārātparā buddhirbuddherātmā tataḥ paraḥ.
54. ākāśam uttamam bhūtam ahaṅkāraḥ tataḥ param
ahaṅkārāt parā buddhiḥ buddheḥ ātmā tataḥ paraḥ
54. ākāśam uttamam bhūtam tataḥ param ahaṅkāraḥ
ahaṅkārāt parā buddhiḥ buddheḥ tataḥ paraḥ ātmā
54. Space is the supreme element; beyond that is the ego (ahaṅkāra). Superior to the ego (ahaṅkāra) is the intellect, and beyond the intellect is the self (ātman).
तस्मात्तु परमव्यक्तमव्यक्तात्पुरुषः परः ।
परावरज्ञो भूतानां यं प्राप्यानन्त्यमश्नुते ॥५५॥
55. tasmāttu paramavyaktamavyaktātpuruṣaḥ paraḥ ,
parāvarajño bhūtānāṁ yaṁ prāpyānantyamaśnute.
55. tasmāt tu param avyaktam avyaktāt puruṣaḥ paraḥ
parāvarajñaḥ bhūtānām yam prāpya anantyam aśnute
55. tasmāt tu param avyaktam avyaktāt paraḥ puruṣaḥ.
yaṃ parāvarajñaḥ bhūtānām prāpya anantyam aśnute.
55. Indeed, the supreme unmanifest is superior to that (subtle unmanifest). Superior to the unmanifest is the supreme cosmic person (puruṣa). Having attained this (puruṣa), who knows both the higher and the lower aspects of all beings, one achieves infinity.

Links to all chapters:

ādi parva

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 Chapter 137 Chapter 138 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 Chapter 149 Chapter 150 Chapter 151 Chapter 152 Chapter 153 Chapter 154 Chapter 155 Chapter 156 Chapter 157 Chapter 158 Chapter 159 Chapter 160 Chapter 161 Chapter 162 Chapter 163 Chapter 164 Chapter 165 Chapter 166 Chapter 167 Chapter 168 Chapter 169 Chapter 170 Chapter 171 Chapter 172 Chapter 173 Chapter 174 Chapter 175 Chapter 176 Chapter 177 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 Chapter 217 Chapter 218 Chapter 219 Chapter 220 Chapter 221 Chapter 222 Chapter 223 Chapter 224 Chapter 225

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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

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Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 Chapter 137 Chapter 138 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 Chapter 149 Chapter 150 Chapter 151 Chapter 152 Chapter 153 Chapter 154 Chapter 155 Chapter 156 Chapter 157 Chapter 158 Chapter 159 Chapter 160 Chapter 161 Chapter 162 Chapter 163 Chapter 164 Chapter 165 Chapter 166 Chapter 167 Chapter 168 Chapter 169 Chapter 170 Chapter 171 Chapter 172 Chapter 173 Chapter 174 Chapter 175 Chapter 176 Chapter 177 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 Chapter 217 Chapter 218 Chapter 219 Chapter 220 Chapter 221 Chapter 222 Chapter 223 Chapter 224 Chapter 225 Chapter 226 Chapter 227 Chapter 228 Chapter 229 Chapter 230 Chapter 231 Chapter 232 Chapter 233 Chapter 234 Chapter 235 Chapter 236 Chapter 237 Chapter 238 Chapter 239 Chapter 240 Chapter 241 Chapter 242 Chapter 243 Chapter 244 Chapter 245 Chapter 246 Chapter 247 Chapter 248 Chapter 249 Chapter 250 Chapter 251 Chapter 252 Chapter 253 Chapter 254 Chapter 255 Chapter 256 Chapter 257 Chapter 258 Chapter 259 Chapter 260 Chapter 261 Chapter 262 Chapter 263 Chapter 264 Chapter 265 Chapter 266 Chapter 267 Chapter 268 Chapter 269 Chapter 270 Chapter 271 Chapter 272 Chapter 273 Chapter 274 Chapter 275 Chapter 276 Chapter 277 Chapter 278 Chapter 279 Chapter 280 Chapter 281 Chapter 282 Chapter 283 Chapter 284 Chapter 285 Chapter 286 Chapter 287 Chapter 288 Chapter 289 Chapter 290 Chapter 291 Chapter 292 Chapter 293 Chapter 294 Chapter 295 Chapter 296 Chapter 297 Chapter 298 Chapter 299

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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

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Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 Chapter 137 Chapter 138 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 Chapter 149 Chapter 150 Chapter 151 Chapter 152 Chapter 153 Chapter 154 Chapter 155 Chapter 156 Chapter 157 Chapter 158 Chapter 159 Chapter 160 Chapter 161 Chapter 162 Chapter 163 Chapter 164 Chapter 165 Chapter 166 Chapter 167 Chapter 168 Chapter 169 Chapter 170 Chapter 171 Chapter 172 Chapter 173 Chapter 174 Chapter 175 Chapter 176 Chapter 177 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

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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

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Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 Chapter 137 Chapter 138 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 Chapter 149 Chapter 150 Chapter 151 Chapter 152 Chapter 153 Chapter 154 Chapter 155 Chapter 156 Chapter 157 Chapter 158 Chapter 159 Chapter 160 Chapter 161 Chapter 162 Chapter 163 Chapter 164 Chapter 165 Chapter 166 Chapter 167 Chapter 168 Chapter 169 Chapter 170 Chapter 171 Chapter 172 Chapter 173

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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

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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

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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

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Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 Chapter 137 Chapter 138 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 Chapter 149 Chapter 150 Chapter 151 Chapter 152 Chapter 153 Chapter 154 Chapter 155 Chapter 156 Chapter 157 Chapter 158 Chapter 159 Chapter 160 Chapter 161 Chapter 162 Chapter 163 Chapter 164 Chapter 165 Chapter 166 Chapter 167 Chapter 168 Chapter 169 Chapter 170 Chapter 171 Chapter 172 Chapter 173 Chapter 174 Chapter 175 Chapter 176 Chapter 177 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 Chapter 217 Chapter 218 Chapter 219 Chapter 220 Chapter 221 Chapter 222 Chapter 223 Chapter 224 Chapter 225 Chapter 226 Chapter 227 Chapter 228 Chapter 229 Chapter 230 Chapter 231 Chapter 232 Chapter 233 Chapter 234 Chapter 235 Chapter 236 Chapter 237 Chapter 238 Chapter 239 Chapter 240 Chapter 241 Chapter 242 Chapter 243 Chapter 244 Chapter 245 Chapter 246 Chapter 247 Chapter 248 Chapter 249 Chapter 250 Chapter 251 Chapter 252 Chapter 253 Chapter 254 Chapter 255 Chapter 256 Chapter 257 Chapter 258 Chapter 259 Chapter 260 Chapter 261 Chapter 262 Chapter 263 Chapter 264 Chapter 265 Chapter 266 Chapter 267 Chapter 268 Chapter 269 Chapter 270 Chapter 271 Chapter 272 Chapter 273 Chapter 274 Chapter 275 Chapter 276 Chapter 277 Chapter 278 Chapter 279 Chapter 280 Chapter 281 Chapter 282 Chapter 283 Chapter 284 Chapter 285 Chapter 286 Chapter 287 Chapter 288 Chapter 289 Chapter 290 Chapter 291 Chapter 292 Chapter 293 Chapter 294 Chapter 295 Chapter 296 Chapter 297 Chapter 298 Chapter 299 Chapter 300 Chapter 301 Chapter 302 Chapter 303 Chapter 304 Chapter 305 Chapter 306 Chapter 307 Chapter 308 Chapter 309 Chapter 310 Chapter 311 Chapter 312 Chapter 313 Chapter 314 Chapter 315 Chapter 316 Chapter 317 Chapter 318 Chapter 319 Chapter 320 Chapter 321 Chapter 322 Chapter 323 Chapter 324 Chapter 325 Chapter 326 Chapter 327 Chapter 328 Chapter 329 Chapter 330 Chapter 331 Chapter 332 Chapter 333 Chapter 334 Chapter 335 Chapter 336 Chapter 337 Chapter 338 Chapter 339 Chapter 340 Chapter 341 Chapter 342 Chapter 343 Chapter 344 Chapter 345 Chapter 346 Chapter 347 Chapter 348 Chapter 349 Chapter 350 Chapter 351 Chapter 352 Chapter 353

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Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 Chapter 137 Chapter 138 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 Chapter 149 Chapter 150 Chapter 151 Chapter 152 Chapter 153 Chapter 154

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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 (current chapter) 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

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Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5