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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-111

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श्रीवसिष्ठ उवाच ।
अस्य चित्तमहाव्याधेश्चिकित्साया महौषधम् ।
स्वायत्तं श्रृणु वक्ष्यामि साधु सुस्वादु निश्चितम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
asya cittamahāvyādheścikitsāyā mahauṣadham ,
svāyattaṃ śrṛṇu vakṣyāmi sādhu susvādu niścitam 1
1. śrīvasiṣṭhaḥ uvāca asya cittamahāvyādheḥ cikitsāyāḥ
mahauṣadham svāyattam śṛṇu vakṣyāmi sādhu susvādu niścitam
1. śrīvasiṣṭhaḥ uvāca asya cittamahāvyādheḥ cikitsāyāḥ
svāyattam sādhu susvādu niścitam mahauṣadham vakṣyāmi śṛṇu
1. Śrī Vasiṣṭha said: Listen! I will now explain a truly excellent, delightful, and certain great medicine, which is entirely within one's own control (svāyatta), for this great disease of the mind (citta).
स्वेनैव पौरुषेणाशु स्वसंवेदनरूपिणा ।
यत्नेन चित्तवेतालस्त्यक्त्वेष्टं वस्तु जीयते ॥ २ ॥
svenaiva pauruṣeṇāśu svasaṃvedanarūpiṇā ,
yatnena cittavetālastyaktveṣṭaṃ vastu jīyate 2
2. svena eva pauruṣeṇa āśu svasaṃvedanarūpiṇā
yatnena cittavetālaḥ tyaktvā iṣṭam vastu jīyate
2. svena eva āśu svasaṃvedanarūpiṇā pauruṣeṇa
yatnena iṣṭam vastu tyaktvā cittavetālaḥ jīyate
2. Indeed, by one's own swift human effort (pauruṣa), which embodies self-awareness, the mind-demon (cittavetāla) is vanquished, having renounced all desired things.
त्यजन्नभिमतं वस्तु यस्तिष्ठति निरामयः ।
जितमेव मनस्तेन कुदन्त इव दन्तिना ॥ ३ ॥
tyajannabhimataṃ vastu yastiṣṭhati nirāmayaḥ ,
jitameva manastena kudanta iva dantinā 3
3. tyajan abhimatam vastu yaḥ tiṣṭhati nirāmayaḥ
jitam eva manaḥ tena kudantaḥ iva dantinā
3. yaḥ abhimatam vastu tyajan nirāmayaḥ tiṣṭhati,
tena manaḥ jitam eva,
dantinā kudantaḥ iva.
3. One who remains undisturbed (nirāmaya) while abandoning desired objects, by that person, the mind is indeed conquered, just as an elephant with weak tusks (kudanta) is overcome by another elephant (dantinā).
स्वसंवेदनयत्नेन पाल्यते चित्तबालकः ।
अवस्तुतो वस्तुनि च योज्यते बोध्यतेऽपि च ॥ ४ ॥
svasaṃvedanayatnena pālyate cittabālakaḥ ,
avastuto vastuni ca yojyate bodhyate'pi ca 4
4. svasaṃvedanayatnena pālyate cittabālakaḥ
avastutaḥ vastuni ca yojyate bodhyate api ca
4. cittabālakaḥ svasaṃvedanayatnena pālyate,
(saḥ) avastutaḥ vastuni ca yojyate,
api ca bodhyate.
4. The childlike mind (citta-bālaka) is nurtured through the effort of self-awareness (svasaṃvedana). It is guided away from what is unreal and directed towards what is real, and it is also made to understand.
शास्रसत्सङ्गधीरेण चिन्तातप्तमतापिना ।
छिन्धि त्वमायसेनायो मनसैव मनो मुने ॥ ५ ॥
śāsrasatsaṅgadhīreṇa cintātaptamatāpinā ,
chindhi tvamāyasenāyo manasaiva mano mune 5
5. śāstrasatsaṅgadhīreṇa cintātaptamātāpinā
chindhi tvam āyasena ayaḥ manasā eva manaḥ mune
5. mune,
tvam śāstrasatsaṅgadhīreṇa cintātaptamātāpinā (bhūtvā),
manasā eva manaḥ chindhi,
(yathā) āyasena ayaḥ.
5. O sage (mune)! You, who are made firm by scriptures and the company of the wise (satsaṅga), and who are scorched by the heat of anxiety, cut the mind (manaḥ) with the mind itself (manasaiva), just as you would cut iron with iron.
अयत्नेन यथा बाल इतश्चेतश्च योज्यते ।
भावैस्तथैव चेतोन्तः किमिवात्रास्ति दुष्करम् ॥ ६ ॥
ayatnena yathā bāla itaścetaśca yojyate ,
bhāvaistathaiva cetontaḥ kimivātrāsti duṣkaram 6
6. ayatnena yathā bālaḥ itaḥ ca itaḥ ca yojyate bhāvaiḥ
tathā eva cetaḥ antaḥ kim iva atra asti duṣkaram
6. yathā bālaḥ ayatnena itaḥ ca itaḥ ca yojyate,
tathā eva cetaḥ antaḥ bhāvaiḥ (yojyate).
atra kim iva duṣkaram asti?
6. Just as a child (bāla) is effortlessly (ayatnena) directed here and there, similarly the inner mind (cetaḥ antaḥ) is directed by various mental states and external objects (bhāvaiḥ). What, then, is difficult in this (observation or process of training)?
सत्कर्मणि समाक्रान्तमुदर्कोदयदायिनि ।
स्वपौरुषेणैव मनश्चेतनेन नियोजयेत् ॥ ७ ॥
satkarmaṇi samākrāntamudarkodayadāyini ,
svapauruṣeṇaiva manaścetanena niyojayet 7
7. satkarmaṇi samākrāntam udarkodayadāyini
svapauruṣeṇa eva manaḥ cetanena niyojayet
7. manaḥ samākrāntam svapauruṣeṇa eva cetanena
udarkodayadāyini satkarmaṇi niyojayet
7. One should direct the mind (manaḥ) - which is diligently applied - into righteous actions (karma) that bestow future prosperity, solely through one's own individual effort (pauruṣa) and conscious volition.
स्वायत्तमेकान्तहितं स्वेप्सितत्यागवेदनम् ।
यस्य दुष्करतां यातं धिक्तं पुरुषकीटकम् ॥ ८ ॥
svāyattamekāntahitaṃ svepsitatyāgavedanam ,
yasya duṣkaratāṃ yātaṃ dhiktaṃ puruṣakīṭakam 8
8. svāyattam ekāntahitam svepsitatyāgavedanam
yasya duṣkaratām yātam dhik tam puruṣakīṭakam
8. dhik tam puruṣakīṭakam yasya svāyattam
ekāntahitam svepsitatyāgavedanam duṣkaratām yātam
8. Shame on that insignificant person (puruṣa) for whom the understanding of abandoning one's own desires - which is inherently within one's power and exclusively beneficial - has become difficult to attain.
अरम्यं रम्यरूपेण भावयित्वा स्वसंविदा ।
मल्लेनेव शिशुश्चित्तमयत्नेनैव जीयते ॥ ९ ॥
aramyaṃ ramyarūpeṇa bhāvayitvā svasaṃvidā ,
malleneva śiśuścittamayatnenaiva jīyate 9
9. aramyam ramyarūpeṇa bhāvayitvā svasaṃvidā
mallena iva śiśuḥ cittam ayatnena eva jīyate
9. svasaṃvidā aramyam ramyarūpeṇa bhāvayitvā
cittam mallena iva śiśuḥ ayatnena eva jīyate
9. When one perceives the unlovely as beautiful by one's own intrinsic understanding (saṃvid), the mind (citta) is conquered effortlessly, just as a child is [conquered] by a wrestler.
पौरुषेण प्रयत्नेन चित्तमाश्वेव जीयते ।
अचित्तेनाप्रयत्नेन पदं ब्रह्मणि दीयते ॥ १० ॥
pauruṣeṇa prayatnena cittamāśveva jīyate ,
acittenāprayatnena padaṃ brahmaṇi dīyate 10
10. pauruṣeṇa prayatnena cittam āśu eva jīyate
acittena aprayatnena padam brahmaṇi dīyate
10. pauruṣeṇa prayatnena cittam āśu eva jīyate
acittena aprayatnena brahmaṇi padam dīyate
10. Through one's personal effort (pauruṣa) and exertion, the mind (citta) is swiftly conquered. Through a state of no-mind (acitta) and no-effort, the ultimate state (pada) in Brahman (brahman) is attained.
स्वायत्तं च सुसाध्यं च स्वचित्ताक्रान्तिमात्रकम् ।
शक्नुवन्ति न ये कर्तुं धिक्तान्पुरुषजम्बुकान् ॥ ११ ॥
svāyattaṃ ca susādhyaṃ ca svacittākrāntimātrakam ,
śaknuvanti na ye kartuṃ dhiktānpuruṣajambukān 11
11. svāyattam ca susādhyam ca svacittākrāntimātrakam
śaknuvanti na ye kartum dhik tān puruṣajambukān
11. ye svāyattam susādhyam svacittākrāntimātrakam
ca kartum na śaknuvanti tān puruṣajambukān dhik
11. Shame upon those men, who are but jackals, who are unable to accomplish that which is self-dependent, easily achievable, and simply the conquest of one's own mind.
स्वपौरुषैकसाध्येन स्वेप्सितत्यागरूपिणा ।
मनःप्रशममात्रेण विना नास्ति शुभा गतिः ॥ १२ ॥
svapauruṣaikasādhyena svepsitatyāgarūpiṇā ,
manaḥpraśamamātreṇa vinā nāsti śubhā gatiḥ 12
12. svapauruṣaikasādhyena svepsitatyāgarūpiṇā
manaḥpraśamamātreṇa vinā na asti śubhā gatiḥ
12. svapauruṣaikasādhyena svepsitatyāgarūpiṇā
manaḥpraśamamātreṇa vinā śubhā gatiḥ na asti
12. Without merely the calming of the mind (manaḥpraśamana), which is achievable solely by one's own effort (pauruṣa) and involves the renunciation of one's own desires, there is no auspicious state or destination.
मनोमारणमात्रेण साध्येन स्वात्मसंविदा ।
निःसपत्नमनाद्यन्तमनिङ्गनमिहोच्यताम् ॥ १३ ॥
manomāraṇamātreṇa sādhyena svātmasaṃvidā ,
niḥsapatnamanādyantamaniṅganamihocyatām 13
13. manomāraṇamātreṇa sādhyena svātmasaṃvidā
niḥsapatnam anādyantam aniṅganam iha ucyatām
13. manomāraṇamātreṇa sādhyena svātmasaṃvidā
niḥsapatnam anādyantam aniṅganam iha ucyatām
13. Let it be said here that the unrivaled, beginningless, endless, and unmoving state is achieved merely through the subjugation of the mind and by the knowledge of one's own Self (ātman).
ईप्सितावेदनाख्यात्तु मनःप्रशमनादृते ।
गुरूपदेशशास्त्रार्थमन्त्राद्या युक्तयस्तृणम् ॥ १४ ॥
īpsitāvedanākhyāttu manaḥpraśamanādṛte ,
gurūpadeśaśāstrārthamantrādyā yuktayastṛṇam 14
14. īpsitāvedanākhyāt tu manaḥpraśamanāt ṛte
gurūpadeśaśāstrārthamantrādyāḥ yuktayaḥ tṛṇam
14. īpsitāvedanākhyāt tu manaḥpraśamanāt ṛte
gurūpadeśaśāstrārthamantrādyāḥ yuktayaḥ tṛṇam
14. But without the calming of the mind (manaḥpraśamana), which is achieved by what is called the non-experience of desired objects, all other expedients like the guru's (guru) instruction, the meanings of scriptures, and mantras are as worthless as straw.
सर्वं सर्वगतं शान्तं ब्रह्म संपद्यते तदा ।
असंकल्पनशस्त्रेण च्छिन्नं चित्तं गतं यदा ॥ १५ ॥
sarvaṃ sarvagataṃ śāntaṃ brahma saṃpadyate tadā ,
asaṃkalpanaśastreṇa cchinnaṃ cittaṃ gataṃ yadā 15
15. sarvam sarvagatam śāntam brahma sampadyate tadā
asaṅkalpanaśastreṇa chinnam cittam gatam yadā
15. yadā asaṅkalpanaśastreṇa cittam chinnam gatam (bhavati),
tadā sarvam sarvagatam śāntam brahma sampadyate
15. When the mind (citta) is severed and ceases to be through the weapon of non-conceptualization, then everything becomes the all-pervading, peaceful Absolute (brahman).
स्वसंवेदनसाध्येऽस्मिन्संकल्पानर्थशासने ।
शान्तायामत्र वपुषि पुंसः कैव कदर्थना ॥ १६ ॥
svasaṃvedanasādhye'sminsaṃkalpānarthaśāsane ,
śāntāyāmatra vapuṣi puṃsaḥ kaiva kadarthanā 16
16. svasaṃvedanasādhye asmin saṃkalpānarthaśāsane
śāntāyām atra vapuṣi puṃsaḥ kā iva kadarthanā
16. svasaṃvedanasādhye asmin saṃkalpānarthaśāsane
atra vapuṣi śāntāyām puṃsaḥ kā iva kadarthanā
16. In this state, which is attainable by self-realization and which dictates the worthlessness of (mental) concepts, when the body here becomes tranquil, what degradation indeed can there be for the individual (puruṣa)?
नूनं दैवमनादृत्य मूढसंकल्पकल्पितम् ।
पुरुषार्थेन संवित्त्या नय चित्तमचित्तताम् ॥ १७ ॥
nūnaṃ daivamanādṛtya mūḍhasaṃkalpakalpitam ,
puruṣārthena saṃvittyā naya cittamacittatām 17
17. nūnam daivam anādṛtya mūḍhasaṃkalpakalpitam
puruṣārthena saṃvittyā naya cittam acittatām
17. nūnam (tvam) daivam mūḍhasaṃkalpakalpitam anādṛtya,
puruṣārthena saṃvittyā (ca) cittam acittatām naya
17. Indeed, disregarding fate and what is imagined by foolish concepts, lead the mind (citta) to the state of no-mind (acittatā) through purposeful human effort (puruṣārtha) and true knowledge.
तां महापदवीमेकां कामप्यधिगतं चिरम् ।
चित्तं चिद्भक्षितं कृत्वा चित्तादपि परो भव ॥ १८ ॥
tāṃ mahāpadavīmekāṃ kāmapyadhigataṃ ciram ,
cittaṃ cidbhakṣitaṃ kṛtvā cittādapi paro bhava 18
18. tām mahāpadavīm ekām kā api adhigatam ciram
cittam citbhakṣitam kṛtvā cittāt api paraḥ bhava
18. kā api ekām tām mahāpadavīm ciram adhigatam (tvaṃ),
cittam citbhakṣitam kṛtvā,
cittāt api paraḥ bhava
18. Having made the mind (citta) completely absorbed by pure consciousness, and having long attained that unique great state, whatever it may be, become (even) beyond the mind (citta) itself.
भव भावनया युक्तो युक्तः परमया धिया ।
धारयात्मानमव्यग्रो ग्रस्तचित्तं ततः परम् ॥ १९ ॥
bhava bhāvanayā yukto yuktaḥ paramayā dhiyā ,
dhārayātmānamavyagro grastacittaṃ tataḥ param 19
19. bhava bhāvanayā yuktaḥ yuktaḥ paramayā dhiyā
dhāraya ātmānam avyagraḥ grastacittam tataḥ param
19. avyagraḥ paramayā dhiyā bhāvanayā yuktaḥ bhava.
tataḥ grastacittam param ātmānam dhāraya.
19. Be engaged in contemplation, endowed with supreme intellect. Steadfastly hold your Self (ātman), and then, beyond the mind that has been brought under control, fix your attention on the supreme.
परं पौरुषमाश्रित्य नीत्वा चित्तमचित्तताम् ।
तां महापदवीमेहि यत्र नाशो न विद्यते ॥ २० ॥
paraṃ pauruṣamāśritya nītvā cittamacittatām ,
tāṃ mahāpadavīmehi yatra nāśo na vidyate 20
20. param pauruṣam āśritya nītvā cittam acittatām
tām mahāpadavīm ehi yatra nāśaḥ na vidyate
20. param pauruṣam āśritya,
cittam acittatām nītvā,
yatra nāśaḥ na vidyate,
tām mahāpadavīm ehi.
20. By resorting to supreme self-effort (puruṣa) and leading the mind to a state beyond thought, attain that great state where destruction does not exist.
संवेदनविपर्यासरूपिणी धीरिवाचला ।
जेतुमाशु मनो राम पौरुषेणैव शक्यते ॥ २१ ॥
saṃvedanaviparyāsarūpiṇī dhīrivācalā ,
jetumāśu mano rāma pauruṣeṇaiva śakyate 21
21. saṃvedanaviparyāsarūpiṇī dhīḥ iva acalā
jetum āśu manaḥ rāma pauruṣeṇa eva śakyate
21. rāma,
saṃvedanaviparyāsarūpiṇī dhīḥ iva acalā manaḥ āśu jetum pauruṣeṇa eva śakyate.
21. O Rama, the mind, which is as unshakeable as an intellect (dhī) appearing in the form of confused perception, can be conquered quickly only through self-effort (puruṣa).
अनुद्वेगः श्रियो मूलमनुद्वेगात्प्रवर्तते ।
जन्तोर्मनोजयो येन त्रिलोकीविजयस्तृणम् ॥ २२ ॥
anudvegaḥ śriyo mūlamanudvegātpravartate ,
jantormanojayo yena trilokīvijayastṛṇam 22
22. anudvegaḥ śriyaḥ mūlam anudvegāt pravartate
jantoḥ manojayaḥ yena trilokīvijayaḥ tṛṇam
22. anudvegaḥ śriyaḥ mūlam (asti).
(śrīḥ) anudvegāt pravartate.
yena (manojayena) trilokīvijayaḥ tṛṇam (bhavati),
saḥ jantoḥ manojayaḥ (api) anudvegāt (eva) pravartate.
22. Non-agitation (anudvega) is the root of prosperity; prosperity arises from non-agitation. For a living being, that conquest of the mind (manojaya), by which the conquest of the three worlds becomes as insignificant as a blade of grass, also proceeds from non-agitation.
न शस्त्रदलनोत्पातपाता यस्यां मनागपि ।
स्वभावमात्रव्यावृत्तौ तस्यां कैव कदर्थना ॥ २३ ॥
na śastradalanotpātapātā yasyāṃ manāgapi ,
svabhāvamātravyāvṛttau tasyāṃ kaiva kadarthanā 23
23. na śastradalanotpātapātā yasyām manāk api
svabhāvamātravyāvṛttau tasyām kā eva kadarthanā
23. yasyām manāk api śastradalanotpātapātā na
tasyām svabhāvamātravyāvṛttau kā eva kadarthanā
23. In that [ultimate state] where there is not even a slight fall, disturbance, or shattering by weapons, and where there is merely a turning away from [worldly] intrinsic nature (dharma), what degradation could possibly exist?
अपि स्ववेदनाक्रान्तौ न शक्ता ये नराधमाः ।
कथं व्यवहरिष्यन्ति व्यवहारदशासु ते ॥ २४ ॥
api svavedanākrāntau na śaktā ye narādhamāḥ ,
kathaṃ vyavahariṣyanti vyavahāradaśāsu te 24
24. api svavedanākrāntau na śaktā ye narādhamāḥ
katham vyavahariṣyanti vyavahāradaśāsu te
24. ye narādhamāḥ svavedanākrāntau api na śaktāḥ
te vyavahāradaśāsu katham vyavahariṣyanti
24. How will those wretched people, who are not even capable when afflicted by their own pain, conduct themselves in situations requiring worldly conduct?
पुमान्मृतोऽस्मि जातोऽस्मि जीवामीति कुदृष्टयः ।
चेतसो वृत्तयो भान्ति चपलस्यासदुत्थिताः ॥ २५ ॥
pumānmṛto'smi jāto'smi jīvāmīti kudṛṣṭayaḥ ,
cetaso vṛttayo bhānti capalasyāsadutthitāḥ 25
25. pumān mṛtaḥ asmi jātaḥ asmi jīvāmi iti kudṛṣṭayaḥ
cetasaḥ vṛttayaḥ bhānti capalasya asat utthitāḥ
25. pumān 'mṛtaḥ asmi jātaḥ asmi jīvāmi' iti kudṛṣṭayaḥ
capalasya cetasaḥ asat-utthitāḥ vṛttayaḥ bhānti
25. A person [who thinks], 'I am dead, I am born, I am alive' – these are wrong views. These are the modifications of a fickle mind (citta), appearing as if arisen from non-existence.
न कश्चनेह म्रियते जायते न च कश्चन ।
स्वयं वेत्ति मृतं स्वस्य लोकमन्यं स्वकं मनः ॥ २६ ॥
na kaścaneha mriyate jāyate na ca kaścana ,
svayaṃ vetti mṛtaṃ svasya lokamanyaṃ svakaṃ manaḥ 26
26. na kaścana iha mriyate jāyate na ca kaścana svayam
vetti mṛtam svasya lokam anyam svakam manaḥ
26. iha kaścana na mriyate ca kaścana na jāyate svakam
manaḥ svayam svasya mṛtam ca anyam lokam vetti
26. No one here truly dies, nor is anyone born. Rather, one's own mind (citta) itself knows its own [experience of] death and another world.
इतो याति परं लोकं स्फुरत्यन्यतया मनः ।
तत्तस्यैत्येतदामोक्षमतो मृतिभयं कुतः ॥ २७ ॥
ito yāti paraṃ lokaṃ sphuratyanyatayā manaḥ ,
tattasyaityetadāmokṣamato mṛtibhayaṃ kutaḥ 27
27. itaḥ yāti param lokam sphurati anyatayā manaḥ tat
tasya eti etat ā-mokṣam ataḥ mṛti-bhayam kutaḥ
27. manaḥ itaḥ param lokam yāti,
anyatayā sphurati.
tat etat tasya ā-mokṣam eti.
ataḥ mṛti-bhayam kutaḥ?
27. When the mind (manas) departs from this (body) and moves to another realm, it manifests in a different form. This mental continuum persists for it until final liberation (mokṣa). Therefore, from where can the fear of death arise?
इहलोकेन विचरत्विहलोके परत्र च ।
चित्तमामोक्षमास्तेऽस्य रूपमन्यन्न विद्यते ॥ २८ ॥
ihalokena vicaratvihaloke paratra ca ,
cittamāmokṣamāste'sya rūpamanyanna vidyate 28
28. iha-lokena vicaratu iha-loke paratra ca cittam
ā-mokṣam āste asya rūpam anyat na vidyate
28. cittam iha-lokena iha-loke paratra ca vicaratu.
asya ā-mokṣam āste.
anyat rūpam na vidyate.
28. Let the mind (citta) wander through this world (ihā-loka) and also in the other world. This mental faculty remains until final liberation (mokṣa); no other form exists for it (the mind).
मृते भ्रातरि भृत्यादौ क्लेश आक्रियतेऽनृतः ।
तत्स्वचित्तं स्वचैतन्यव्यावृत्तात्मेति मे मतिः ॥ २९ ॥
mṛte bhrātari bhṛtyādau kleśa ākriyate'nṛtaḥ ,
tatsvacittaṃ svacaitanyavyāvṛttātmeti me matiḥ 29
29. mṛte bhrātari bhṛtya-ādau kleśaḥ ākriyate anṛtaḥ tat
sva-cittam sva-caitanya-vyāvṛtta-ātmā iti me matiḥ
29. bhrātari bhṛtya-ādau mṛte (sati),
anṛtaḥ kleśaḥ ākriyate.
tat sva-caitanya-vyāvṛtta-ātmā sva-cittam iti me matiḥ.
29. When a brother, servant, or similar person dies, sorrow (kleśa) is falsely created. My understanding (mati) is that this (sorrow) is merely one's own mind (citta), the individual Self (ātman) having turned away from its own consciousness.
सति पथ्ये तते शुभ्रे चित्तोपशमनादृते ।
तिर्यगूर्ध्वमधस्ताच्च भूयोभूयो विचारितम् ॥ ३० ॥
sati pathye tate śubhre cittopaśamanādṛte ,
tiryagūrdhvamadhastācca bhūyobhūyo vicāritam 30
30. sati pathye tate śubhre citta-upaśamanāt ṛte tiryak
ūrdhvam adhas-tāt ca bhūyas-bhūyaḥ vicāritam
30. pathye tate śubhre sati,
citta-upaśamanāt ṛte,
(etat) tiryak ūrdhvam adhas-tāt ca bhūyas-bhūyaḥ vicāritam.
30. Even when an extensive and pure spiritual path (pathya) is present, it is repeatedly contemplated from every angle - sideways, upwards, and downwards - yet often without (truly achieving) the calming of the mind (cittopashamana).
यावन्नास्ति किलोपायश्चित्तोपशमनादृते ।
ऋते तथ्ये तते शुभ्रे बोधे हृद्युदिते सति ॥ ३१ ॥
yāvannāsti kilopāyaścittopaśamanādṛte ,
ṛte tathye tate śubhre bodhe hṛdyudite sati 31
31. yāvat na asti kila upāyaḥ citta-upaśamanāt ṛte
ṛte tathye tate śubhra-bodhe hṛdi udite sati
31. kila yāvat citta-upaśamanāt ṛte upāyaḥ na asti; hṛdi ṛte
tathye tate śubhra-bodhe udite sati (tāvat nāsti upāyaḥ)
31. Indeed, as long as no other means exists apart from the calming of the mind (citta), and when, in truth, real, pervasive, pure knowledge has arisen in the heart (hṛdi).
मनोविलयमात्रेण विश्रान्तिरुपजायते ।
व्यायते हृदयाकाशे चिति चिच्चक्रधारया ॥ ३२ ॥
manovilayamātreṇa viśrāntirupajāyate ,
vyāyate hṛdayākāśe citi ciccakradhārayā 32
32. manaḥ-vilaya-mātreṇa viśrāntiḥ upajāyate
vyāyate hṛdaya-ākāśe citi cit-cakra-dhārayā
32. manaḥ-vilaya-mātreṇa viśrāntiḥ upajāyate.
sā citi hṛdaya-ākāśe cit-cakra-dhārayā vyāyate.
32. By the mere dissolution of the mind (manas), perfect peace (viśrānti) arises. It pervades the space of the heart (hṛdayākāśa), in consciousness (citi), through the flow of the wheel of awareness (citcakradhārā).
मनो मारय निःशङ्कं त्वां प्रबध्नन्ति नाधयः ।
यदि रम्यमरम्यत्वे त्वया संविदितं विदा ॥ ३३ ॥
mano māraya niḥśaṅkaṃ tvāṃ prabadhnanti nādhayaḥ ,
yadi ramyamaramyatve tvayā saṃviditaṃ vidā 33
33. manaḥ māraya niḥśaṅkam tvām prabandhnanti na
ādhayaḥ yadi ramyam aramyatve tvayā saṃviditam vidā
33. tvam manaḥ niḥśaṅkam māraya.
(tathā kṛte) ādhayaḥ tvām na prabandhnanti.
yadi tvayā vidā ramyam aramyatve saṃviditam.
33. Slay the mind (manas) without hesitation; then anxieties will not bind you. This happens if you, through wisdom, have truly understood the pleasant as being essentially unpleasant.
छिन्नान्येव तदाङ्गानि चित्तस्येति मतिर्मम ।
अयं सोऽहमिदं तन्म एतावन्मात्रकं मनः ॥ ३४ ॥
chinnānyeva tadāṅgāni cittasyeti matirmama ,
ayaṃ so'hamidaṃ tanma etāvanmātrakaṃ manaḥ 34
34. chinnāni eva tadā aṅgāni cittasya iti matiḥ mama
ayam saḥ aham idam tat mama etāvat-mātrakam manaḥ
34. tadā cittasya aṅgāni chinnāni eva (bhavanti) iti mama matiḥ.
ayam saḥ aham,
idam tat mama iti (rūpaṃ) manaḥ etāvat-mātrakam (eva asti).
34. Then, indeed, the constituents (aṅgāni) of the mind (citta) are severed – this is my conviction. The mind (manas) is merely these assertions: 'I am this (ayam saḥ aham)' and 'this is mine (idam tat mama)'.
तदभावनमात्रेण दात्रेणेव विलूयते ।
छिन्नाभ्रमण्डलं व्योम्नि यथा शरदि धूयते ॥ ३५ ॥
tadabhāvanamātreṇa dātreṇeva vilūyate ,
chinnābhramaṇḍalaṃ vyomni yathā śaradi dhūyate 35
35. tat abhāvanamātreṇa dātreṇa iva vilūyate
chinnābhramaṇḍalam vyomni yathā śaradi dhūyate
35. yathā śaradi vyomni chinnābhramaṇḍalam dhūyate
tat abhāvanamātreṇa dātreṇa iva vilūyate
35. Just as a mass of scattered clouds is dispersed in the sky during autumn, so too, merely by not dwelling upon (or not giving existence to) something, it is cut down as if by a scythe.
वातेनाकल्पनेनैवं तथा तद्धूयते मनः ।
भवन्ति यत्र शस्त्राग्निपवनास्तत्र भीर्भवेत् ॥ ३६ ॥
vātenākalpanenaivaṃ tathā taddhūyate manaḥ ,
bhavanti yatra śastrāgnipavanāstatra bhīrbhavet 36
36. vātena akalpanena evam tathā tat dhūyate manaḥ
bhavanti yatra śastrāgnipavanāḥ tatra bhīḥ bhavet
36. tathā evaṃ tat manaḥ akalpanena dhūyate vātena
yatra śastrāgnipavanāḥ bhavanti tatra bhīḥ bhavet
36. Thus, that mind (manaḥ) is dispersed by non-imagination (akalpana), just as it (a cloud mass) is scattered by the wind. Where weapons, fire, and winds exist, there indeed would normally be fear.
स्वायते मृदुनि स्वच्छे किमसंकल्पने भयम् ।
इदं श्रेय इद नेति सिद्धमाबालमक्षतम् ॥ ३७ ॥
svāyate mṛduni svacche kimasaṃkalpane bhayam ,
idaṃ śreya ida neti siddhamābālamakṣatam 37
37. svāyate mṛduni svacche kim asaṅkalpane bhayam
| idam śreya idam na iti siddham ābālam akṣatam
37. svāyate mṛduni svacche asaṅkalpane kim bhayam?
idam śreya idam na iti ābālam akṣatam siddham
37. When the mind (or self) rests in itself, gentle and pure, what fear is there in the absence of ideation (asaṅkalpana)? (The notion of) 'this is good, this is not' is established and unbroken even from childhood.
बालं पुत्रमिवोदारे मनः श्रेयसि योजयेत् ।
अक्षयं चानवं चेतःसिंहं संसृतिबृंहणम् ।
घ्नन्ति ये ते जयन्तीह निर्वाणपददायिनः ॥ ३८ ॥
bālaṃ putramivodāre manaḥ śreyasi yojayet ,
akṣayaṃ cānavaṃ cetaḥsiṃhaṃ saṃsṛtibṛṃhaṇam ,
ghnanti ye te jayantīha nirvāṇapadadāyinaḥ 38
38. bālam putram iva udāre manaḥ śreyasi
yojayet | akṣayam ca anavam
cetaḥsiṃham saṃsṛtibṛṃhaṇam | ghnanti
ye te jayanti iha nirvāṇapadadāyinaḥ
38. manaḥ bālam putram iva udāre śreyasi yojayet ye akṣayam ca anavam saṃsṛtibṛṃhaṇam cetaḥsiṃham ghnanti,
te iha nirvāṇapadadāyinaḥ jayanti
38. One should direct the mind (manaḥ) towards the ultimate good (śreyas), just as one would guide a young child to a noble path. Those who here slay that mind-lion (cetaḥsiṃha), which is inexhaustible and laden with impurity, and which strengthens the cycle of transmigration (saṃsāra), they attain victory and grant the state of final liberation (nirvāṇa).
भीमाः संभ्रमदायिन्यः संकल्पकदनादिमाः ।
विपदः संप्रसूयन्ते मृगतृष्णा मराविव ॥ ३९ ॥
bhīmāḥ saṃbhramadāyinyaḥ saṃkalpakadanādimāḥ ,
vipadaḥ saṃprasūyante mṛgatṛṣṇā marāviva 39
39. bhīmāḥ saṃbhramadāyinyaḥ saṃkalpakadanādimāḥ
vipadaḥ saṃprasūyante mṛgatṛṣṇā marau iva
39. vipadaḥ bhīmāḥ saṃbhramadāyinyaḥ saṃkalpakadanādimāḥ
mṛgatṛṣṇā marau iva saṃprasūyante
39. Terrifying and causing great confusion, misfortunes arise - just like a mirage in a desert - originating from the distress caused by (one's own) resolves.
कल्पान्तपवना वान्तु यान्तु चैकत्वमर्णवाः ।
तपन्तु द्वादशादित्या नास्ति निर्मनसः क्षतिः ॥ ४० ॥
kalpāntapavanā vāntu yāntu caikatvamarṇavāḥ ,
tapantu dvādaśādityā nāsti nirmanasaḥ kṣatiḥ 40
40. kalpāntapavanāḥ vāntu yāntu ca ekatvam arṇavāḥ
tapantu dvādaśādityāḥ na asti nirmanasaḥ kṣatiḥ
40. kalpāntapavanāḥ vāntu,
arṇavāḥ ekatvam ca yāntu,
dvādaśādityāḥ tapantu; nirmanasaḥ kṣatiḥ na asti
40. Let the winds of cosmic dissolution blow, let the oceans merge into one, and let the twelve suns scorch; there is no harm for one who is free from mind.
मनोबीजात्समुद्यन्ति सुखदुःखे शुभाशुभे ।
संसारखण्डका एते लोकसप्तकपल्लवाः ॥ ४१ ॥
manobījātsamudyanti sukhaduḥkhe śubhāśubhe ,
saṃsārakhaṇḍakā ete lokasaptakapallavāḥ 41
41. manobījāt samudyanti sukhaduḥkhe śubhāśubhe
saṃsārakhaṇḍakāḥ ete lokasaptakapallavāḥ
41. sukhaduḥkhe śubhāśubhe manobījāt samudyanti.
ete saṃsārakhaṇḍakāḥ lokasaptakapallavāḥ
41. From the seed of the mind (manas) arise happiness and sorrow, good and bad. These are but fragments of cyclic existence (saṃsāra) and the sprouts of the seven worlds (lokas).
असंकल्पनमात्रैकसाध्ये सकलसिद्धिदे ।
असंकल्पनसाम्राज्ये तिष्ठावष्टब्धतत्पदः ॥ ४२ ॥
asaṃkalpanamātraikasādhye sakalasiddhide ,
asaṃkalpanasāmrājye tiṣṭhāvaṣṭabdhatatpadaḥ 42
42. asaṃkalpamātraikasādhye sakalasiddhide
asaṃkalpanasāmrājye tiṣṭha avaṣṭabdhatatpadaḥ
42. asaṃkalpamātraikasādhye sakalasiddhide
asaṃkalpanasāmrājye tiṣṭha avaṣṭabdhatatpadaḥ
42. Remain steadfast in the sovereignty of non-desire (asaṅkalpana), which is attained solely through the mere absence of desire and bestows all perfections. Be one whose true nature is firmly established.
प्रयच्छत्युत्तमानन्दं क्षीयमाणं मनः क्रमात् ।
काष्ठक्षीणाङ्गकाङ्गारो यथाङ्गारक्षयार्थिनः ॥ ४३ ॥
prayacchatyuttamānandaṃ kṣīyamāṇaṃ manaḥ kramāt ,
kāṣṭhakṣīṇāṅgakāṅgāro yathāṅgārakṣayārthinaḥ 43
43. prayaṣchati uttama-ānandaṃ kṣīyamāṇaṃ manaḥ kramāt |
kāṣṭha-kṣīṇa-aṅgaka-aṅgāraḥ yathā aṅgāra-kṣaya-arthinaḥ ||
43. yathā kāṣṭha-kṣīṇa-aṅgaka-aṅgāraḥ aṅgāra-kṣaya-arthinaḥ [prayaṣchati],
manaḥ kṣīyamāṇaṃ kramāt uttama-ānandaṃ prayaṣchati
43. Just as a charcoal whose form is consumed like wood [satisfies] one who seeks the cessation (kṣaya) of charcoal, so too, the mind (manas), as it gradually diminishes, bestows supreme bliss.
अपि ब्रह्मकुटीलक्षं मनसश्चेत्समीहितम् ।
तदणोरन्तरे व्यक्तं विभक्तं परिदृश्यते ॥ ४४ ॥
api brahmakuṭīlakṣaṃ manasaścetsamīhitam ,
tadaṇorantare vyaktaṃ vibhaktaṃ paridṛśyate 44
44. api brahma-kuṭī-lakṣaṃ manasaḥ cet samīhitam |
tat aṇoḥ antare vyaktaṃ vibhaktaṃ paridṛśyate ||
44. manasaḥ cet samīhitam api brahma-kuṭī-lakṣaṃ,
tat aṇoḥ antare vyaktaṃ vibhaktaṃ paridṛśyate
44. Even if the mind's (manas) aspiration (samīhitam) extends to a hundred thousand worlds of Brahmā, that very aspiration (tat) becomes clearly visible (paridṛśyate), manifest (vyaktam) and distinct (vibhaktam), within the subtle space of an atom (aṇor antare).
संकल्पमात्रविभवेन कृतात्यनर्थं संकल्पमात्रविभवेन सुसाधितार्थम् ।
संतोषमात्रविभवेन मनो विजित्य नित्योदितेन जयमेहि निरीप्सितेन ॥ ४५ ॥
saṃkalpamātravibhavena kṛtātyanarthaṃ saṃkalpamātravibhavena susādhitārtham ,
saṃtoṣamātravibhavena mano vijitya nityoditena jayamehi nirīpsitena 45
45. saṅkalpa-mātra-vibhavena kṛta-ati-anarthaṃ
saṅkalpa-mātra-vibhavena su-sādhita-artham
| santoṣa-mātra-vibhavena manaḥ vijitya
nitya-uditena jayam ehi nirīpsitena ||
45. saṅkalpa-mātra-vibhavena [manaḥ] kṛta-ati-anarthaṃ,
saṅkalpa-mātra-vibhavena su-sādhita-artham [ca]; nitya-uditena nirīpsitena santoṣa-mātra-vibhavena manaḥ vijitya,
jayam ehi
45. The mind (manas), by the power of mere intention (saṅkalpa), has created great misfortune; by the power of mere intention, it has also perfectly accomplished its purpose. Therefore, conquering this mind by the power of mere contentment (santoṣa), which is eternally manifest and free from desire (nirīpsita), attain victory!
परमपावनया विमनस्तया समतया मतयात्मविदामपि ।
शमितया मितयान्तरहंतया यदवशिष्टमजं पदमस्तु तत् ॥ ४६ ॥
paramapāvanayā vimanastayā samatayā matayātmavidāmapi ,
śamitayā mitayāntarahaṃtayā yadavaśiṣṭamajaṃ padamastu tat 46
46. parama-pāvanayā vimanastayā samatayā
matayā ātma-vidām api |
śamitayā mitayā antara-ahaṃtayā yat
avasiṣṭam ajam padam astu tat ||
46. parama-pāvanayā,
vimanastayā,
ātma-vidām api matayā samatayā,
śamitayā mitayā antara-ahaṃtayā [ca],
yat avasiṣṭam,
tat ajam padam astu
46. By supreme purity (parama-pāvanayā), by the state of being free from mind (vimanastayā), by equanimity (samatayā) – which is regarded even by the knowers of the Self (ātman) – and by the inner ego (ahaṃtā) that is pacified and limited; whatever remains, let that be the unborn (ajam) supreme state (padam).

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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

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utpatti prakaraṇa (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 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 (current chapter) 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)

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