योगवासिष्ठः
yogavāsiṣṭhaḥ
-
book-3, chapter-65
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श्रीवसिष्ठ उवाच ।
परस्मात्कारणादेव मनः प्रथममुत्थितम् ।
मननात्मकमाभोगि तत्स्थमेव स्थितिं गतम् ॥ १ ॥
परस्मात्कारणादेव मनः प्रथममुत्थितम् ।
मननात्मकमाभोगि तत्स्थमेव स्थितिं गतम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
parasmātkāraṇādeva manaḥ prathamamutthitam ,
mananātmakamābhogi tatsthameva sthitiṃ gatam 1
parasmātkāraṇādeva manaḥ prathamamutthitam ,
mananātmakamābhogi tatsthameva sthitiṃ gatam 1
1.
śrīvasiṣṭhaḥ uvāca parasmāt kāraṇāt eva manaḥ prathamam
utthitam mananātmakam ābhogi tatstham eva sthitim gatam
utthitam mananātmakam ābhogi tatstham eva sthitim gatam
1.
śrīvasiṣṭhaḥ uvāca.
parasmāt kāraṇāt eva manaḥ prathamam utthitam.
(tat manaḥ) mananātmakam ābhogi ca tatstham eva sthitim gatam (bhavati).
parasmāt kāraṇāt eva manaḥ prathamam utthitam.
(tat manaḥ) mananātmakam ābhogi ca tatstham eva sthitim gatam (bhavati).
1.
Śrī Vasiṣṭha said: From the supreme cause itself, the mind (manas) first arose. It is by nature cogitative, all-pervading, and has achieved its stable existence within that very (cause).
भावाभावलसद्दोलं तेनायमवलोक्यते ।
सर्गः सदसदाभासः पूर्वगन्ध इवेच्छया ॥ २ ॥
सर्गः सदसदाभासः पूर्वगन्ध इवेच्छया ॥ २ ॥
bhāvābhāvalasaddolaṃ tenāyamavalokyate ,
sargaḥ sadasadābhāsaḥ pūrvagandha ivecchayā 2
sargaḥ sadasadābhāsaḥ pūrvagandha ivecchayā 2
2.
bhāvābhāvalasaddolam tena ayam avalokyate
sargaḥ sadasadābhāsaḥ pūrvagandhaḥ iva icchayā
sargaḥ sadasadābhāsaḥ pūrvagandhaḥ iva icchayā
2.
ayam sargaḥ bhāvābhāvalasaddolam sadasadābhāsaḥ
pūrvagandhaḥ iva tena icchayā avalokyate
pūrvagandhaḥ iva tena icchayā avalokyate
2.
By that (supreme consciousness), this creation is perceived, swinging between existence and non-existence, appearing as both real and unreal, just like a faint previous impression (pūrvagandha) manifests by will (icchā).
न कश्चिद्विद्यते भेदो द्वैतैक्यकलनात्मकः ।
ब्रह्मजीवमनोमायाकर्तृकर्मजगद्दृशाम् ॥ ३ ॥
ब्रह्मजीवमनोमायाकर्तृकर्मजगद्दृशाम् ॥ ३ ॥
na kaścidvidyate bhedo dvaitaikyakalanātmakaḥ ,
brahmajīvamanomāyākartṛkarmajagaddṛśām 3
brahmajīvamanomāyākartṛkarmajagaddṛśām 3
3.
na kaścit vidyate bhedaḥ dvaitaikyakalanātmakaḥ
brahmajīvamanomāyākartṛkarmajagaddṛśām
brahmajīvamanomāyākartṛkarmajagaddṛśām
3.
brahmajīvamanomāyākartṛkarmajagaddṛśām
dvaitaikyakalanātmakaḥ kaścit bhedaḥ na vidyate
dvaitaikyakalanātmakaḥ kaścit bhedaḥ na vidyate
3.
There is no difference whatsoever, originating from the conceptualization of duality or unity, among Brahman, the individual soul (jīva), the mind, illusion (māyā), the agent (kartṛ), action (karma), and the objects of perception (dṛś).
अपारावारविस्तारसंवित्सलिलवल्गनैः ।
चिदेकार्णव एवायं स्वयमात्मा विजृम्भते ॥ ४ ॥
चिदेकार्णव एवायं स्वयमात्मा विजृम्भते ॥ ४ ॥
apārāvāravistārasaṃvitsalilavalganaiḥ ,
cidekārṇava evāyaṃ svayamātmā vijṛmbhate 4
cidekārṇava evāyaṃ svayamātmā vijṛmbhate 4
4.
apārāvāravistārasaṃvitsalilavalganaiḥ
cidekārṇavaḥ eva ayam svayam ātman vijṛmbhate
cidekārṇavaḥ eva ayam svayam ātman vijṛmbhate
4.
ayam svayam ātman cidekārṇavaḥ eva
apārāvāravistārasaṃvitsalilavalganaiḥ vijṛmbhate
apārāvāravistārasaṃvitsalilavalganaiḥ vijṛmbhate
4.
This very self (ātman), which is a single ocean of consciousness (cit), expands and manifests itself spontaneously through the surging waves of the boundless and vast waters of its own consciousness (saṃvit).
असत्यमस्थैर्यवशात्सत्यं संप्रतिभासतः ।
यथा स्वप्नस्तथा चित्तं जगत्सदसदात्मकम् ॥ ५ ॥
यथा स्वप्नस्तथा चित्तं जगत्सदसदात्मकम् ॥ ५ ॥
asatyamasthairyavaśātsatyaṃ saṃpratibhāsataḥ ,
yathā svapnastathā cittaṃ jagatsadasadātmakam 5
yathā svapnastathā cittaṃ jagatsadasadātmakam 5
5.
asatyam asthairyavaśāt satyam sampratibhāsataḥ
yathā svapnaḥ tathā cittam jagat sadasadātmakam
yathā svapnaḥ tathā cittam jagat sadasadātmakam
5.
jagat asthairyavaśāt asatyam sampratibhāsataḥ satyam
yathā svapnaḥ tathā cittam jagat sadasadātmakam
yathā svapnaḥ tathā cittam jagat sadasadātmakam
5.
The world (jagat) is unreal due to its impermanence, yet real because of its immediate appearance. Just as a dream is, so too is the mind (citta); the world (jagat) is inherently of the nature of both existence and non-existence.
न सन्नासन्न संजातश्चेतसो जगतो भ्रमः ।
अथ धीसमवायानामिन्द्रजालमिवोत्थितः ॥ ६ ॥
अथ धीसमवायानामिन्द्रजालमिवोत्थितः ॥ ६ ॥
na sannāsanna saṃjātaścetaso jagato bhramaḥ ,
atha dhīsamavāyānāmindrajālamivotthitaḥ 6
atha dhīsamavāyānāmindrajālamivotthitaḥ 6
6.
na sat na asat na saṃjātaḥ cetasaḥ jagataḥ bhramaḥ
atha dhīsamavāyānām indrajālam iva utthitaḥ
atha dhīsamavāyānām indrajālam iva utthitaḥ
6.
cetasaḥ jagataḥ bhramaḥ na sat na asat na saṃjātaḥ
atha dhīsamavāyānām indrajālam iva utthitaḥ
atha dhīsamavāyānām indrajālam iva utthitaḥ
6.
The illusion (bhrama) of the world (jagat) is neither truly existent (sat), nor entirely non-existent (asat), nor is it genuinely born from consciousness (cetas). Rather, it has arisen like a magical illusion (indrajāla) from the agglomerations of intellectual perceptions.
दीर्घः स्वप्नः स्थितिं यातः संसाराख्यो मनोबलात् ।
असम्यग्दर्शनात्स्थाणाविव पुंस्प्रत्ययो मुधा ॥ ७ ॥
असम्यग्दर्शनात्स्थाणाविव पुंस्प्रत्ययो मुधा ॥ ७ ॥
dīrghaḥ svapnaḥ sthitiṃ yātaḥ saṃsārākhyo manobalāt ,
asamyagdarśanātsthāṇāviva puṃspratyayo mudhā 7
asamyagdarśanātsthāṇāviva puṃspratyayo mudhā 7
7.
dīrghaḥ svapnaḥ sthitim yātaḥ saṃsārākhyaḥ manobalāt
asamyagdarśanāt sthāṇau iva puṃspratyayaḥ mudhā
asamyagdarśanāt sthāṇau iva puṃspratyayaḥ mudhā
7.
saṃsārākhyaḥ dīrghaḥ svapnaḥ manobalāt sthitim yātaḥ
asamyagdarśanāt sthāṇau iva puṃspratyayaḥ mudhā
asamyagdarśanāt sthāṇau iva puṃspratyayaḥ mudhā
7.
What is called transmigratory existence (saṃsāra) is a long dream (svapna) that has gained apparent reality (sthitiṃ yātaḥ) through the power of the mind (manobala). It is a futile (mudhā) misperception, just like the mistaken identification of a man in a tree-stump due to incomplete vision.
अनात्मालोकनाच्चित्तं चित्तत्वं नानुशोचति ।
वेतालकल्पनाद्बाल इव संकल्पिते भये ॥ ८ ॥
वेतालकल्पनाद्बाल इव संकल्पिते भये ॥ ८ ॥
anātmālokanāccittaṃ cittatvaṃ nānuśocati ,
vetālakalpanādbāla iva saṃkalpite bhaye 8
vetālakalpanādbāla iva saṃkalpite bhaye 8
8.
anātmālokanāt cittam cittatvam na anuśocati
vetālakalpanāt bālaḥ iva saṃkalpite bhaye
vetālakalpanāt bālaḥ iva saṃkalpite bhaye
8.
anātmālokanāt cittam cittatvam na anuśocati
bālaḥ iva vetālakalpanāt saṃkalpite bhaye
bālaḥ iva vetālakalpanāt saṃkalpite bhaye
8.
Due to not realizing the true self (ātman), the mind (citta) does not grieve its own nature, just as a child, through imagining a ghost (vetāla), experiences fear in that imagined situation.
अनाख्यस्य स्वरूपस्य सर्वाशातिगतात्मनः ।
चेत्योन्मुखतया चित्तं चित्ताज्जीवत्वकल्पनम् ॥ ९ ॥
चेत्योन्मुखतया चित्तं चित्ताज्जीवत्वकल्पनम् ॥ ९ ॥
anākhyasya svarūpasya sarvāśātigatātmanaḥ ,
cetyonmukhatayā cittaṃ cittājjīvatvakalpanam 9
cetyonmukhatayā cittaṃ cittājjīvatvakalpanam 9
9.
anākhyasya svarūpasya sarvāśātigatātmanaḥ
cetyonmukhatayā cittam cittāt jīvatvakalpanam
cetyonmukhatayā cittam cittāt jīvatvakalpanam
9.
anākhyasya svarūpasya sarvāśātigatātmanaḥ
cittam cetyonmukhatayā cittāt jīvatvakalpanam
cittam cetyonmukhatayā cittāt jīvatvakalpanam
9.
The mind (citta), which is the self (ātman) transcending all directions and of an indescribable nature (svarūpa), becomes inclined towards objects of thought. From this mind, the imagination of individual existence (jīvatva) arises.
जीवत्वादप्यहंभावस्त्वहंभावाच्च चित्तता ।
चित्तत्वादिन्द्रियादित्वं ततो देहादिविभ्रमाः ॥ १० ॥
चित्तत्वादिन्द्रियादित्वं ततो देहादिविभ्रमाः ॥ १० ॥
jīvatvādapyahaṃbhāvastvahaṃbhāvācca cittatā ,
cittatvādindriyāditvaṃ tato dehādivibhramāḥ 10
cittatvādindriyāditvaṃ tato dehādivibhramāḥ 10
10.
jīvatvāt api ahaṃbhāvaḥ tu ahaṃbhāvāt ca cittatā
cittatvāt indriyāditvam tataḥ dehādivibhramāḥ
cittatvāt indriyāditvam tataḥ dehādivibhramāḥ
10.
jīvatvāt api ahaṃbhāvaḥ (jāyate); ahaṃbhāvāt ca cittatā (jāyate); cittatvāt indriyāditvam (jāyate); tataḥ dehādivibhramāḥ (jāyante).
10.
Even from the state of an individual soul (jīva), the ego-sense (ahaṅkāra) arises; and from that ego-sense (ahaṅkāra), the mind (citta) emerges. From the mind (citta), the sense organs and similar faculties develop, which then lead to illusions regarding the body and other external forms.
देहादिमोहतः स्वर्गनरकौ मोक्षबन्धने ।
बीजाङ्कुरवदारम्भसंरूढे देहकर्मणोः ॥ ११ ॥
बीजाङ्कुरवदारम्भसंरूढे देहकर्मणोः ॥ ११ ॥
dehādimohataḥ svarganarakau mokṣabandhane ,
bījāṅkuravadārambhasaṃrūḍhe dehakarmaṇoḥ 11
bījāṅkuravadārambhasaṃrūḍhe dehakarmaṇoḥ 11
11.
dehādimohataḥ svarganarakau mokṣabandhane
bījāṅkuravat ārambhasamrūḍhe dehakarmaṇoḥ
bījāṅkuravat ārambhasamrūḍhe dehakarmaṇoḥ
11.
dehādimohataḥ svarganarakau (ca) mokṣabandhane (ca bhavanti).
dehakarmaṇoḥ (ete) bījāṅkuravat ārambhasamrūḍhe (sthaḥ).
dehakarmaṇoḥ (ete) bījāṅkuravat ārambhasamrūḍhe (sthaḥ).
11.
From the delusion concerning the body and similar material forms arise heaven and hell, as well as liberation (mokṣa) and bondage. These states - relating to the body and action (karma) - are deeply rooted from their inception, much like a seed and its sprout are interconnected.
द्वैतं यथा नास्ति चिदात्मजीवयोस्तथैव भेदोऽस्ति न जीवचित्तयोः ।
यथैव भेदोऽस्ति न जीवचित्तयोस्तथैव भेदोऽस्ति न देहकर्मणोः ॥ १२ ॥
यथैव भेदोऽस्ति न जीवचित्तयोस्तथैव भेदोऽस्ति न देहकर्मणोः ॥ १२ ॥
dvaitaṃ yathā nāsti cidātmajīvayostathaiva bhedo'sti na jīvacittayoḥ ,
yathaiva bhedo'sti na jīvacittayostathaiva bhedo'sti na dehakarmaṇoḥ 12
yathaiva bhedo'sti na jīvacittayostathaiva bhedo'sti na dehakarmaṇoḥ 12
12.
dvaitam yathā na asti cidātmajīvayoḥ
tathā eva bhedaḥ asti na jīvacittayoḥ
yathā eva bhedaḥ asti na jīvacittayoḥ
tathā eva bhedaḥ asti na dehakarmaṇoḥ
tathā eva bhedaḥ asti na jīvacittayoḥ
yathā eva bhedaḥ asti na jīvacittayoḥ
tathā eva bhedaḥ asti na dehakarmaṇoḥ
12.
yathā cidātmajīvayoḥ dvaitam na asti,
tathā eva jīvacittayoḥ bhedaḥ na asti.
yathā eva jīvacittayoḥ bhedaḥ na asti,
tathā eva dehakarmaṇoḥ bhedaḥ na asti.
tathā eva jīvacittayoḥ bhedaḥ na asti.
yathā eva jīvacittayoḥ bhedaḥ na asti,
tathā eva dehakarmaṇoḥ bhedaḥ na asti.
12.
Just as there is no duality (dvaita) between the conscious Self (ātman) and the individual soul (jīva), similarly there is no distinction between the individual soul (jīva) and the mind (citta). And just as there is no distinction between the individual soul (jīva) and the mind (citta), so too there is no difference between the body and action (karma).
कर्मैव देहो ननु देह एव चित्तं तदेवाहमितीह जीवः ।
स जीव एवेश्वरचित्स आत्मा सर्वः शिवस्त्वेकपदोक्तमेतत् ॥ १३ ॥
स जीव एवेश्वरचित्स आत्मा सर्वः शिवस्त्वेकपदोक्तमेतत् ॥ १३ ॥
karmaiva deho nanu deha eva cittaṃ tadevāhamitīha jīvaḥ ,
sa jīva eveśvaracitsa ātmā sarvaḥ śivastvekapadoktametat 13
sa jīva eveśvaracitsa ātmā sarvaḥ śivastvekapadoktametat 13
13.
karma eva dehaḥ nanu dehaḥ eva
cittaṃ tat eva aham iti iha jīvaḥ
saḥ jīvaḥ eva īśvaracit saḥ ātmā
sarvaḥ śivaḥ tu ekapado_ktam etat
cittaṃ tat eva aham iti iha jīvaḥ
saḥ jīvaḥ eva īśvaracit saḥ ātmā
sarvaḥ śivaḥ tu ekapado_ktam etat
13.
nanu karma eva dehaḥ,
dehaḥ eva cittaṃ,
tat eva aham iti iha jīvaḥ (manyate).
saḥ jīvaḥ eva īśvaracit,
saḥ ātmā,
sarvaḥ,
śivaḥ (ca asti).
tu etat ekapado_ktam (astīti jñeyam).
dehaḥ eva cittaṃ,
tat eva aham iti iha jīvaḥ (manyate).
saḥ jīvaḥ eva īśvaracit,
saḥ ātmā,
sarvaḥ,
śivaḥ (ca asti).
tu etat ekapado_ktam (astīti jñeyam).
13.
Indeed, action (karma) is the body, and the body itself is the mind (citta). That very mind is "I" - so perceives the individual soul (jīva) in this world. That individual soul (jīva) itself is the consciousness of the Lord (īśvaracit), that Self (ātman), the all, Śiva. All this is declared as a single reality (ekapado_ktam).
Links to all chapters:
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Chapter 30
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sthiti prakaraṇa
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Chapter 50
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Chapter 55
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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
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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