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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-4, chapter-15

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श्रीवसिष्ठ उवाच ।
विचारयन्तस्तत्त्वज्ञा इति ते जागतीर्गतीः ।
समङ्गायास्तटात्तस्मात्प्रचेलुश्चञ्चलासवः ॥ १ ॥
śrīvasiṣṭha uvāca ,
vicārayantastattvajñā iti te jāgatīrgatīḥ ,
samaṅgāyāstaṭāttasmātpraceluścañcalāsavaḥ 1
1. śrīvasiṣṭhaḥ uvāca vicārayantaḥ tattvajñāḥ iti te jāgatīḥ
gatīḥ samaṅgāyāḥ taṭāt tasmāt praceluḥ cañcalāsavaḥ
1. śrīvasiṣṭhaḥ uvāca: te tattvajñāḥ cañcalāsavaḥ iti jāgatīḥ gatīḥ vicārayantaḥ tasmāt samaṅgāyāḥ taṭāt praceluḥ.
1. Śrī Vasiṣṭha said: Contemplating the worldly movements (gati), those restless beings who were knowers of truth (tattva) thus departed from that bank of the Samaṅgā river.
क्रमादाकाशमाक्रम्य निर्गत्याम्बुदकोटरैः ।
संप्रापुः सिद्धमार्गेण क्षणान्मन्दरकन्दरम् ॥ २ ॥
kramādākāśamākramya nirgatyāmbudakoṭaraiḥ ,
saṃprāpuḥ siddhamārgeṇa kṣaṇānmandarakandaram 2
2. kramāt ākāśam ākramya nirgatya ambudakoṭaraiḥ
saṃprāpuḥ siddhamārgeṇa kṣaṇāt mandarakandaram
2. kramāt ākāśam ākramya ambudakoṭaraiḥ nirgatya
siddhamārgeṇa kṣaṇāt mandarakandaram saṃprāpuḥ
2. Progressively traversing the sky and emerging from the hollows of the clouds, they quickly reached the cave of Mount Mandara by the path frequented by perfected beings (siddhas).
अधित्यकायां तस्याद्रेरार्द्रपर्णावगुण्ठिताम् ।
ददर्श भार्गवः शुष्कां पूर्वजन्मोद्भवां तनुम् ॥ ३ ॥
adhityakāyāṃ tasyādrerārdraparṇāvaguṇṭhitām ,
dadarśa bhārgavaḥ śuṣkāṃ pūrvajanmodbhavāṃ tanum 3
3. adhityakāyām tasya adreḥ ārdraparṇāvagunṭhitām
dadarśa bhārgavaḥ śuṣkām pūrvajanmodbhavām tanum
3. bhārgavaḥ tasya adreḥ adhityakāyām ārdraparṇāvagunṭhitām
śuṣkām pūrvajanmodbhavām tanum dadarśa
3. On the plateau of that mountain, Bhargava saw a dry body (tanu) from a previous birth, veiled by wet leaves.
उवाचेदं च हे तात तन्वी तनुरियं हि सा ।
या त्वया सुखसंभोगैः पुरा समभिलालिता ॥ ४ ॥
uvācedaṃ ca he tāta tanvī tanuriyaṃ hi sā ,
yā tvayā sukhasaṃbhogaiḥ purā samabhilālitā 4
4. uvāca idam ca he tāta tanvī tanuḥ iyam hi sā
yā tvayā sukhasaṃbhogaiḥ purā samabhilālitā
4. ca idam uvāca.
he tāta,
iyam tanvī tanuḥ hi sā yā purā tvayā sukhasaṃbhogaiḥ samabhilālitā
4. And he said this: 'O dear one, this slender body (tanu) is indeed that very one which was formerly cherished by you with pleasant enjoyments.'
इयं सा मत्तनुर्यस्याः कर्पूरागुरुचन्दनैः ।
अङ्गमङ्गीकृतस्नेहा धात्री चिरमलेपयत् ॥ ५ ॥
iyaṃ sā mattanuryasyāḥ karpūrāgurucandanaiḥ ,
aṅgamaṅgīkṛtasnehā dhātrī ciramalepayat 5
5. iyam sā mat-tanuḥ yasyāḥ karpūrāgurucandanaiḥ
aṅgam aṅgīkṛtasnehā dhātrī ciram alepayat
5. iyam sā mat-tanuḥ yasyāḥ aṅgam aṅgam aṅgīkṛtasnehā
dhātrī karpūrāgurucandanaiḥ ciram alepayat
5. This is that body (tanu) of mine, whose every limb the nurse, having shown deep affection, long anointed with camphor, agallochum, and sandalwood.
इयं सा मत्तनुर्यस्या मन्दारकुसुमोत्करैः ।
रचिता शीतला शय्या मेरूपवनभूमिषु ॥ ६ ॥
iyaṃ sā mattanuryasyā mandārakusumotkaraiḥ ,
racitā śītalā śayyā merūpavanabhūmiṣu 6
6. iyam sā mat-tanuḥ yasyāḥ mandārakusumotkaraiḥ
racitā śītalā śayyā merūpavanabhūmiṣu
6. iyam sā mat-tanuḥ yasyāḥ merūpavanabhūmiṣu
mandārakusumotkaraiḥ śītalā śayyā racitā
6. This is that body of mine, for which a cool bed was made with heaps of mandara flowers in the regions of the gardens of Meru.
इयं सा मत्तनुर्मत्तदेवस्त्रीगणलालिता ।
सरीसृपमुखक्षुण्णा पश्य शेते धरातले ॥ ७ ॥
iyaṃ sā mattanurmattadevastrīgaṇalālitā ,
sarīsṛpamukhakṣuṇṇā paśya śete dharātale 7
7. iyam sā mat-tanuḥ matta-devastrīgaṇalālitā
sarīsṛpamukhakṣuṇṇā paśya śete dharātale
7. paśya iyam sā mat-tanuḥ matta-devastrīgaṇalālitā
sarīsṛpamukhakṣuṇṇā dharātale śete
7. Behold! This is that body of mine, which was once caressed by hordes of intoxicated celestial women, and now lies trampled by the mouths of reptiles on the ground.
चन्दनोद्यानखण्डेषु मम तन्वा ययानया ।
चिरं विलसितं सेयं शुष्ककङ्कालतां गता ॥ ८ ॥
candanodyānakhaṇḍeṣu mama tanvā yayānayā ,
ciraṃ vilasitaṃ seyaṃ śuṣkakaṅkālatāṃ gatā 8
8. candanodyānakhaṇḍeṣu mama tanvā yayā anayā
ciram vilasitam sā iyam śuṣkakaṅkālatām gatā
8. yayā anayā mama tanvā candanodyānakhaṇḍeṣu
ciram vilasitam sā iyam śuṣkakaṅkālatām gatā
8. This very body of mine, which for a long time revelled in fragments of sandalwood gardens, has now reached a state of dry skeleton.
सुराङ्गनाङ्गसंसर्गादुत्तुङ्गानङ्गभङ्गया ।
चेतोवृत्त्या रहितया तन्वाद्य मम शुष्यते ॥ ९ ॥
surāṅganāṅgasaṃsargāduttuṅgānaṅgabhaṅgayā ,
cetovṛttyā rahitayā tanvādya mama śuṣyate 9
9. surāṅganāṅgasaṃsargāt uttuṅgānaṅgabhaṅgyā
cetovṛttyā rahitayā tanvā adya mama śuṣyate
9. adya mama tanvā surāṅganāṅgasaṃsargāt
uttuṅgānaṅgabhaṅgyā cetovṛttyā rahitayā śuṣyate
9. Today, my body, which through contact with the limbs of celestial women was marked by lofty erotic gestures, is now drying up, devoid of mental activity.
तेषु तेषु विलासेषु तासु तासु दशासु च ।
तथा तद्भावनाबन्धः कथं स्वस्थोऽसि देहक ॥ १० ॥
teṣu teṣu vilāseṣu tāsu tāsu daśāsu ca ,
tathā tadbhāvanābandhaḥ kathaṃ svastho'si dehaka 10
10. teṣu teṣu vilāseṣu tāsu tāsu daśāsu ca tathā
tadbhāvanābandhaḥ katham svasthaḥ asi dehaka
10. dehaka teṣu teṣu vilāseṣu tāsu tāsu daśāsu ca
tadbhāvanābandhaḥ tathā katham svasthaḥ asi
10. O little body, how can you remain at peace (svastha) when you are so bound by attachment to those very many pleasures and various states of being?
हा तनो शवनामासि तापसंशोषमागता ।
कङ्कालतां प्रयातासि मां भीषयसि दुर्भगे ॥ ११ ॥
hā tano śavanāmāsi tāpasaṃśoṣamāgatā ,
kaṅkālatāṃ prayātāsi māṃ bhīṣayasi durbhage 11
11. hā tano śavanāmā asi tāpa saṃśoṣam āgatā
kaṅkālatām prayātā asi mām bhīṣayasi durbhage
11. hā tano tāpa saṃśoṣam āgatā kaṅkālatām
prayātā śavanāmā asi mām bhīṣayasi durbhage
11. Alas, O body (tanu), you are merely a name for a corpse! Having reached extreme emaciation from suffering, you have become a skeletal frame. O wretched one, you frighten me!
देहेनाहंविलासेषु येनैव मुदितोऽभवम् ।
कङ्कालतामुपगतात्तस्मादेव बिभेम्यहम् ॥ १२ ॥
dehenāhaṃvilāseṣu yenaiva mudito'bhavam ,
kaṅkālatāmupagatāttasmādeva bibhemyaham 12
12. dehena ahaṃvilāseṣu yena eva muditaḥ abhavam
kaṅkālatām upagatāt tasmāt eva bibhemi aham
12. aham yena eva dehena ahaṃvilāseṣu muditaḥ abhavam
tasmāt eva kaṅkālatām upagatāt aham bibhemi
12. I was once delighted by this very body (deha) in its self-indulgent pleasures (ahaṃ-vilāsa). Now, from that very body, which has transformed into a skeletal state, I am afraid.
ताराजालसमाकारो यत्र हारोऽभवत्पुरा ।
ममोरसि निलीयन्ते तत्र पश्य पिपीलिकाः ॥ १३ ॥
tārājālasamākāro yatra hāro'bhavatpurā ,
mamorasi nilīyante tatra paśya pipīlikāḥ 13
13. tārājālasamākāraḥ yatra hāraḥ abhavat purā
mama urasi nilīyante tatra paśya pipīlikāḥ
13. paśya tatra yatra purā tārājālasamākāraḥ
hāraḥ mama urasi abhavat pipīlikāḥ nilīyante
13. Behold, where formerly a necklace, resembling a cluster of stars, adorned my chest, there now ants nestle.
द्रवत्काञ्चनकान्तेन लोभं नीता वराङ्गनाः ।
येन मद्वपुषा तेन पश्य कङ्कालतोह्यते ॥ १४ ॥
dravatkāñcanakāntena lobhaṃ nītā varāṅganāḥ ,
yena madvapuṣā tena paśya kaṅkālatohyate 14
14. dravat-kāñcana-kāntena lobham nītā varāṅganāḥ
yena madvapuṣā tena paśya kaṅkālataḥ uhyate
14. paśya yena dravat-kāñcana-kāntena madvapuṣā varāṅganāḥ lobham nītāḥ,
tena (tat eva) kaṅkālataḥ uhyate.
14. See how this very body (mad-vapuṣā), by whose molten-gold-like radiance excellent women were once captivated by desire, is now merely a skeleton (kaṅkāla) being carried away.
पश्य मे विततास्येन तापसंशुष्ककृत्तिना ।
मत्कङ्कालकुवक्रेण वित्रास्यन्ते वने मृगाः ॥ १५ ॥
paśya me vitatāsyena tāpasaṃśuṣkakṛttinā ,
matkaṅkālakuvakreṇa vitrāsyante vane mṛgāḥ 15
15. paśya me vitatāsyena tāpasa-śuṣka-kṛttinā
madkaṅkālakuvakreṇa vitrāsyante vane mṛgāḥ
15. paśya,
vane mṛgāḥ me vitatāsyena tāpasa-śuṣka-kṛttinā madkaṅkālakuvakreṇa vitrāsyante.
15. Behold, in this forest, the deer are terrified by my wide-open, skeletal, and dreadful mouth (mat-kaṅkāla-kuvakra), whose skin is dried up like that of an ascetic.
पश्यामि संशुष्कतया शवोदरदरी मम ।
प्रकाशार्कांशुजालेन विवेकेनेव शोभते ॥ १६ ॥
paśyāmi saṃśuṣkatayā śavodaradarī mama ,
prakāśārkāṃśujālena vivekeneva śobhate 16
16. paśyāmi saṃśuṣkatayā śavodara-darī mama
prakāśārkāṃśu-jālena vivekena iva śobhate
16. paśyāmi,
mama śavodara-darī saṃśuṣkatayā prakāśārkāṃśu-jālena vivekena iva śobhate.
16. I observe that due to extreme dryness, the cavity of my corpse-like belly (śavodara-darī) now shines, as if with pure discernment (viveka), illuminated by a network of bright sunbeams.
मत्तनुः परिशुष्केयं स्थितोत्तानाचलोपले ।
वैराग्यं नयतीवात्मतुच्छत्वेनान्तरं सताम् ॥ १७ ॥
mattanuḥ pariśuṣkeyaṃ sthitottānācalopale ,
vairāgyaṃ nayatīvātmatucchatvenāntaraṃ satām 17
17. mat-tanuḥ pariśuṣkā iyam sthitottānācalopale
vairāgyam nayati iva ātma-tucch-atvena antaram satām
17. iyam pariśuṣkā mat-tanuḥ sthitottānācalopale (sati),
ātma-tucch-atvena satām antaram vairāgyam nayati iva.
17. This utterly withered body of mine, lying supine on a mountain rock, seems to awaken dispassion (vairāgya) in the hearts of the virtuous, by revealing the utter insignificance of the self (ātman).
शब्दरूपरसस्पर्शगन्धलोभाद्विमुक्तया ।
निर्विकल्पसमाध्येव तदेतच्छुष्यते गिरौ ॥ १८ ॥
śabdarūparasasparśagandhalobhādvimuktayā ,
nirvikalpasamādhyeva tadetacchuṣyate girau 18
18. śabdarūparasasparśagandhalobhāt vimuktayā
nirvikalpasamādhyā eva tat etat śuṣyate girau
18. śabdarūparasasparśagandhalobhāt vimuktayā
nirvikalpasamādhyā eva etat tat girau śuṣyate
18. Freed from the craving for sound, form, taste, touch, and smell, this (ego/mind) indeed withers away on the mountain through undifferentiated meditative absorption (nirvikalpasamādhi).
मुक्ताचित्तपिशाचेन नूनं सुखमिवास्थिता ।
तनुर्दैवतभङ्गेभ्यो न बिभेति मनागपि ॥ १९ ॥
muktācittapiśācena nūnaṃ sukhamivāsthitā ,
tanurdaivatabhaṅgebhyo na bibheti manāgapi 19
19. muktacittapiśācena nūnam sukham iva āsthitā
tanuḥ daivatabhaṅgebhyaḥ na bibheti manāk api
19. nūnam muktacittapiśācena sukham iva āsthitā
tanuḥ daivatabhaṅgebhyaḥ manāk api na bibheti
19. Indeed, having settled as if in comfort by the liberated mind-demon (cittapiśāca), the body (tanu) does not fear even slightly the onslaughts of divine beings.
संशान्ते चित्तवेताले यामानन्दकलां तनुः ।
याति तामपि राज्येन जागतेन न गच्छति ॥ २० ॥
saṃśānte cittavetāle yāmānandakalāṃ tanuḥ ,
yāti tāmapi rājyena jāgatena na gacchati 20
20. saṃśānte cittavetāle yām ānandakalām tanuḥ
yāti tām api rājyena jāgatena na gacchati
20. cittavetāle saṃśānte tanuḥ yām ānandakalām yāti,
tām api jāgatena rājyena na gacchati
20. When the mind-demon (cittavetāla) is completely pacified, the body (tanu) experiences a portion of bliss (ānandakalā). Even that (state of bliss) it does not attain through a worldly kingdom.
पश्य विश्रान्तसंदेहं विगताशेषकौतुकम् ।
निरस्तकलनाजालं सुखं शेते कथं वने ॥ २१ ॥
paśya viśrāntasaṃdehaṃ vigatāśeṣakautukam ,
nirastakalanājālaṃ sukhaṃ śete kathaṃ vane 21
21. paśya viśrāntasandeham vigatāśeṣakautukam
nirastakalanājālam sukham śete katham vane
21. paśya katham viśrāntasandeham vigatāśeṣakautukam
nirastakalanājālam sukham vane śete
21. Behold, how one whose doubts have completely subsided, whose every curiosity has vanished, and whose net of mental constructs (kalanājāla) has been cast aside, rests peacefully in the forest.
चित्तमर्कटसंरम्भसंक्षुब्धः कायपादपः ।
तथा वेगेन चलति यथाऽऽमूलान्निकृन्तति ॥ २२ ॥
cittamarkaṭasaṃrambhasaṃkṣubdhaḥ kāyapādapaḥ ,
tathā vegena calati yathā''mūlānnikṛntati 22
22. cittamarkaṭasaṃrambhasaṃkṣubdhaḥ kāyapādapaḥ
tathā vegena calati yathā āmūlāt nikṛntati
22. cittamarkaṭasaṃrambhasaṃkṣubdhaḥ kāyapādapaḥ
tathā vegena calati yathā āmūlāt nikṛntati
22. The tree of the body, agitated by the furious monkey of the mind (citta), shakes with such speed that it uproots itself from the very foundation.
चित्तानर्थविमुक्तोऽद्रौ गजाभ्रहरिविग्रहम् ।
नाद्य पश्यति मे देहः परानन्द इव स्थितः ॥ २३ ॥
cittānarthavimukto'drau gajābhraharivigraham ,
nādya paśyati me dehaḥ parānanda iva sthitaḥ 23
23. cittānarthavimuktaḥ adrau gajābhraharivigraham
na adya paśyati me dehaḥ parānandaḥ iva sthitaḥ
23. adrau cittānarthavimuktaḥ parānandaḥ iva sthitaḥ
me dehaḥ adya gajābhraharivigraham na paśyati
23. Freed from mental (citta) troubles and abiding as if in supreme bliss on a mountain, my body no longer perceives today the forms of elephants, clouds, or lions.
सर्वाशाज्वरसंमोहमिहिकाशरदागमम् ।
अचित्तत्वं विना नान्यच्छ्रेयः पश्यामि जन्तुषु ॥ २४ ॥
sarvāśājvarasaṃmohamihikāśaradāgamam ,
acittatvaṃ vinā nānyacchreyaḥ paśyāmi jantuṣu 24
24. sarvāśājvarasaṃmohamihikāśaradāgamam acittatvam
vinā na anyat śreyaḥ paśyāmi jantuṣu
24. sarvāśājvarasaṃmohamihikāśaradāgamam acittatvam
vinā jantuṣu anyat śreyaḥ na paśyāmi
24. I see no other welfare (śreyaḥ) for living beings except the state of no-mind (acittatva), which is like the arrival of autumn dispelling the mist of delusion caused by the fever of all desires.
त एव सुखसंभोगसीमान्तं समुपागताः ।
महाधिया शान्तधियो ये याता विमनस्कताम् ॥ २५ ॥
ta eva sukhasaṃbhogasīmāntaṃ samupāgatāḥ ,
mahādhiyā śāntadhiyo ye yātā vimanaskatām 25
25. te eva sukhasaṃbhogasīmāntam samupāgatāḥ
mahādhiyā śāntadhiyaḥ ye yātāḥ vimanaskatām
25. ye mahādhiyā vimanaskatām yātāḥ śāntadhiyaḥ
te eva sukhasaṃbhogasīmāntam samupāgatāḥ
25. Those very ones who, by means of great intellect, have attained the state of no-mind (vimanaskatā) and possess peaceful minds, have indeed reached the ultimate limit of happiness and enjoyment.
सर्वदुःखदशामुक्तां संस्थितां विगतज्वराम् ।
दिष्ट्या पश्याम्यमननां वने तनुमिमामहम् ॥ २६ ॥
sarvaduḥkhadaśāmuktāṃ saṃsthitāṃ vigatajvarām ,
diṣṭyā paśyāmyamananāṃ vane tanumimāmaham 26
26. sarvaduḥkhadaśāmuktām saṃsthitām vigatajvarām
diṣṭyā paśyāmi amananam vane tanum imām aham
26. aham diṣṭyā vane sarvaduḥkhadaśāmuktām
vigatajvarām amananam imām tanum paśyāmi
26. Fortunately, I behold this body, dwelling in the forest, freed from all states of suffering and distress, and devoid of mental activity.
श्रीराम उवाच ।
भगवन्सर्वधर्मज्ञ भार्गवेण तदा किल ।
सुबहून्युपभुक्तानि शरीराणि पुनःपुनः ॥ २७ ॥
śrīrāma uvāca ,
bhagavansarvadharmajña bhārgaveṇa tadā kila ,
subahūnyupabhuktāni śarīrāṇi punaḥpunaḥ 27
27. śrīrāma uvāca bhagavan sarvadharmajña bhārgaveṇa
tadā kila subahūni upabhuktāni śarīrāṇi punaḥ punaḥ
27. śrīrāma uvāca he bhagavan sarvadharmajña tadā kila
bhārgaveṇa subahūni śarīrāṇi punaḥ punaḥ upabhuktāni
27. Śrī Rāma said: O Lord, knower of all natural law (dharma), it is said that Bhārgava indeed repeatedly took on very many bodies at that time.
भृगुणोत्पादिते काये तत्तस्मिंस्तस्य किं पुनः ।
महानतिशयो जातः परिदेवनमेव वा ॥ २८ ॥
bhṛguṇotpādite kāye tattasmiṃstasya kiṃ punaḥ ,
mahānatiśayo jātaḥ paridevanameva vā 28
28. bhṛguṇā utpādite kāye tat tasmin tasya kim
punaḥ mahān atiśayaḥ jātaḥ paridevanam eva vā
28. kim punaḥ bhṛguṇā utpādite tasmin kāye tasya
mahān atiśayaḥ jātaḥ eva vā paridevanam
28. What great excellence or lamentation, then, arose for him in that body created by Bhṛgu?
श्रीवसिष्ठ उवाच ।
शुक्रस्य कलना राम यासौ जीवदशां गता ।
कर्मात्मिका समुत्पन्ना भृगोर्भार्गवरूपिणी ॥ २९ ॥
śrīvasiṣṭha uvāca ,
śukrasya kalanā rāma yāsau jīvadaśāṃ gatā ,
karmātmikā samutpannā bhṛgorbhārgavarūpiṇī 29
29. śrīvasiṣṭha uvāca śukrasya kalanā rāma yā asau jīvadaśām
gatā karmātmikā samutpannā bhṛgoḥ bhārgavarūpiṇī
29. śrīvasiṣṭha uvāca rāma śukrasya yā asau jīvadaśām gatā karmātmikā bhārgavarūpiṇī kalanā,
sā bhṛgoḥ samutpannā
29. Śrī Vasiṣṭha said: O Rāma, that manifestation of Śukra, which has attained the state of a living being and is of the nature of (karma) action, arose from Bhṛgu in the form of Bhārgava.
सा हीदंप्रथमत्वेन समुपेत्य परात्पदात् ।
भूताकाशपदं प्राप्य वातव्यावलिता सती ॥ ३० ॥
sā hīdaṃprathamatvena samupetya parātpadāt ,
bhūtākāśapadaṃ prāpya vātavyāvalitā satī 30
30. sā hi idamprathamatvena samupetya parāt padāt
bhūtākāśapadam prāpya vātavyāvalitā satī
30. sā hi idamprathamatvena parāt padāt samupetya
bhūtākāśapadam prāpya vātavyāvalitā satī
30. Indeed, that subtle entity, having first manifested from the supreme abode (parātpadāt) and then attained the state of elemental space (bhūtākāśa), became agitated by the wind.
प्राणापानप्रवाहेण प्रविश्य हृदयं भृगोः ।
क्रमेण वीर्यतामेत्य संपन्नौशनसी तनुः ॥ ३१ ॥
prāṇāpānapravāheṇa praviśya hṛdayaṃ bhṛgoḥ ,
krameṇa vīryatāmetya saṃpannauśanasī tanuḥ 31
31. prāṇāpānapravāheṇa praviśya hṛdayam bhṛgoḥ
krameṇa vīryatām etya sampannā auśanasī tanuḥ
31. prāṇāpānapravāheṇa bhṛgoḥ hṛdayam praviśya
krameṇa vīryatām etya auśanasī tanuḥ sampannā
31. Through the flow of the life-breaths (prāṇa and apāna), having entered the heart of Bhṛgu, and gradually attaining the state of semen, it became the body of Uśanas (Śukra).
विहितब्राह्मसंस्कारा तत्र सा पितुरग्रगा ।
कालेन महता प्राप्ता शुष्ककङ्कालरूपताम् ॥ ३२ ॥
vihitabrāhmasaṃskārā tatra sā pituragragā ,
kālena mahatā prāptā śuṣkakaṅkālarūpatām 32
32. vihitabrāhmasaṃskārā tatra sā pituḥ agraga
kālena mahatā prāptā śuṣkakaṅkālarūpatām
32. tatra sā vihitabrāhmasaṃskārā pituḥ agraga
mahatā kālena śuṣkakaṅkālarūpatām prāptā
32. There, that body of Uśanas (Śukra), for which the Brahminical rites (saṃskāra) were performed, and which preceded its father (Bhṛgu), eventually attained the form of a dry skeleton after a long time.
इदंप्रथममायाता यदासौ ब्रह्मणस्तनुः ।
अतस्तां प्रति शुक्रेण तदा तत्परिदेवितम् ॥ ३३ ॥
idaṃprathamamāyātā yadāsau brahmaṇastanuḥ ,
atastāṃ prati śukreṇa tadā tatparidevitam 33
33. idamprathamam āyātā yadā asau brahmaṇaḥ tanuḥ
ataḥ tām prati śukreṇa tadā tat paridevitam
33. yadā asau brahmaṇaḥ tanuḥ idamprathamam āyātā
ataḥ tadā śukreṇa tām prati tat paridevitam
33. Since that was the very first manifestation of the body of Brahman (brahman), Śukra then lamented concerning it.
वीतरागोऽप्यनिच्छोऽपि समङ्गाविप्ररूपवान् ।
स शुशोच तनुं शुक्रः स्वभावो ह्येष देहजः ॥ ३४ ॥
vītarāgo'pyaniccho'pi samaṅgāviprarūpavān ,
sa śuśoca tanuṃ śukraḥ svabhāvo hyeṣa dehajaḥ 34
34. vītarāgaḥ api anicchaḥ api samaṅgāviprarūpavān
saḥ śuśoca tanum śukraḥ svabhāvaḥ hi eṣaḥ deha-jaḥ
34. śukraḥ vītarāgaḥ api anicchaḥ api samaṅgāviprarūpavān
saḥ tanum śuśoca eṣaḥ hi deha-jaḥ svabhāvaḥ
34. Even the sage Śukra, though devoid of attachment (vītarāga) and desire, and appearing in the complete form of a Brahmin, grieved for the body. For this is indeed the intrinsic nature (svabhāva) of the embodied being.
ज्ञस्याज्ञस्य च देहस्य यावद्देहमयं क्रमः ।
लोकवद्व्यवहारोऽयं सक्त्यासक्त्याथवा सदा ॥ ३५ ॥
jñasyājñasya ca dehasya yāvaddehamayaṃ kramaḥ ,
lokavadvyavahāro'yaṃ saktyāsaktyāthavā sadā 35
35. jñasya ajñasya ca dehasya yāvat dehamayaḥ kramaḥ
lokavat vyavahāraḥ ayam saktyā asaktyā athavā sadā
35. yāvat dehamayaḥ kramaḥ dehasya jñasya ajñasya ca,
ayam vyavahāraḥ lokavat sadā saktyā athavā asaktyā
35. As long as the embodied process continues for the body of both the wise (jñānin) and the ignorant, this worldly interaction (vyavahāra) always proceeds like that of ordinary people, whether with attachment or without it.
ये परिज्ञातगतयो ये चाज्ञाः पशुधर्मिणः ।
लोकसंव्यवहारेषु ते स्थिता लोकजालवत् ॥ ३६ ॥
ye parijñātagatayo ye cājñāḥ paśudharmiṇaḥ ,
lokasaṃvyavahāreṣu te sthitā lokajālavat 36
36. ye parijñātagatayaḥ ye ca ajñāḥ paśudharmiṇaḥ
lokasaṃvyavahāreṣu te sthitāḥ lokajālavat
36. ye parijñātagatayaḥ ca ye ajñāḥ paśudharmiṇaḥ,
te lokasaṃvyavahāreṣu lokajālavat sthitāḥ
36. Both those whose ultimate path is known (the wise) and those who are ignorant, possessing an animal-like nature (dharma), remain engaged in worldly interactions, just like creatures caught in a worldly net.
व्यवहारे यथैवाज्ञस्तथैवाखिलपण्डितः ।
वासनामात्रभेदोऽत्र कारणं बन्धमोक्षदम् ॥ ३७ ॥
vyavahāre yathaivājñastathaivākhilapaṇḍitaḥ ,
vāsanāmātrabhedo'tra kāraṇaṃ bandhamokṣadam 37
37. vyavahāre yathā eva ajñaḥ tathā eva akhilapaṇḍitaḥ
vāsanāmātrabhedaḥ atra kāraṇam bandhamokṣadam
37. vyavahāre yathā eva ajñaḥ,
tathā eva akhilapaṇḍitaḥ atra vāsanāmātrabhedaḥ bandhamokṣadam kāraṇam
37. In worldly interactions (vyavahāra), just as the ignorant person behaves, so too does the completely wise person. Here, the only difference lies in their latent impressions (vāsanā), which are the cause of both bondage and liberation (mokṣa).
यावच्छरीरं तावद्धि दुःखे दुःखं सुखे सुखम् ।
असंसक्तधियो धीरा दर्शयन्त्यप्रबुद्धवत् ॥ ३८ ॥
yāvaccharīraṃ tāvaddhi duḥkhe duḥkhaṃ sukhe sukham ,
asaṃsaktadhiyo dhīrā darśayantyaprabuddhavat 38
38. yāvat śarīram tāvat hi duḥkhe duḥkham sukhe sukham
asaṃsaktadhiyaḥ dhīrāḥ darśayanti aprabuddhavat
38. yāvat śarīram tāvat hi duḥkhe duḥkham sukhe sukham (asti).
asaṃsaktadhiyaḥ dhīrāḥ aprabuddhavat darśayanti.
38. As long as the body exists, there is indeed suffering in misery and joy in happiness. Yet, the steady-minded individuals, whose intellects are unattached, behave as if they were unenlightened.
सुखेषु सुखिता नित्यं दुःखिता दुःखवृत्तिषु ।
महात्मानो हि दृश्यन्ते दृश्य एवाप्रबुद्धवत् ॥ ३९ ॥
sukheṣu sukhitā nityaṃ duḥkhitā duḥkhavṛttiṣu ,
mahātmāno hi dṛśyante dṛśya evāprabuddhavat 39
39. sukheṣu sukhitā nityam duḥkhitā duḥkhavṛttiṣu
mahātmānaḥ hi dṛśyante dṛśye eva aprabuddhavat
39. mahātmānaḥ hi sukheṣu nityam sukhitā duḥkhavṛttiṣu
duḥkhitā dṛśye eva aprabuddhavat dṛśyante
39. Great souls (mahātmānaḥ) are always seen to be joyful in pleasant circumstances and sorrowful in painful situations, appearing in the visible world just like the unenlightened.
सूर्यस्य प्रतिबिम्बानि क्षुभ्यन्ति न पुनः स्थिरम् ।
चलाचलतया तज्ज्ञो लोकवृत्तिषु तिष्ठति ॥ ४० ॥
sūryasya pratibimbāni kṣubhyanti na punaḥ sthiram ,
calācalatayā tajjño lokavṛttiṣu tiṣṭhati 40
40. sūryasya pratibimbāni kṣubhyanti na punaḥ
sthiram calācalatayā tajjñaḥ lokavṛttiṣu tiṣṭhati
40. sūryasya pratibimbāni kṣubhyanti punaḥ sthiram (sūryaḥ) na.
calācalatayā tajjñaḥ lokavṛttiṣu tiṣṭhati.
40. Just as the sun's (sūrya) reflections are agitated, but the stable sun itself is not, so too the knower of truth (tajjña) remains amidst the changing and unchanging nature of worldly activities.
अवस्थित इव स्वस्थः प्रतिबिम्बेषु भास्करः ।
संत्यक्तलोककर्मापि बुद्ध एवाप्रबुद्धधीः ॥ ४१ ॥
avasthita iva svasthaḥ pratibimbeṣu bhāskaraḥ ,
saṃtyaktalokakarmāpi buddha evāprabuddhadhīḥ 41
41. avasthitaḥ iva svasthaḥ pratibimbeṣu bhāskaraḥ
saṃtyaktalokakarmā api buddhaḥ eva aprabuddhadhīḥ
41. bhāskaraḥ pratibimbeṣu svasthaḥ avasthitaḥ iva (asti).
saṃtyaktalokakarmā api buddhaḥ aprabuddhadhīḥ eva (bhavati).
41. Just as the sun (bhāskara) remains steady, as it were, within its reflections, so too the awakened one (buddha), even having renounced worldly actions (karma), indeed appears to possess an unawakened intellect.
मुक्तबुद्धीन्द्रियो मुक्तो बद्धकर्मेन्द्रियोऽपि हि ।
बद्धबुद्धीन्द्रियो बद्धो मुक्तकर्मेन्द्रियोऽपि हि ॥ ४२ ॥
muktabuddhīndriyo mukto baddhakarmendriyo'pi hi ,
baddhabuddhīndriyo baddho muktakarmendriyo'pi hi 42
42. muktabuddhīndriyaḥ muktaḥ baddhakarmendriyaḥ api hi |
baddhabuddhīndriyaḥ baddhaḥ muktakarmendriyaḥ api hi ||
42. muktabuddhīndriyaḥ muktaḥ baddhakarmendriyaḥ api hi
baddhabuddhīndriyaḥ baddhaḥ muktakarmendriyaḥ api hi
42. One whose cognitive senses (buddhīndriya) and intellect are liberated is truly liberated, even if their organs of action (karmendriya) are bound. Conversely, one whose cognitive senses and intellect are bound is truly bound, even if their organs of action are free.
सुखदुःखदृशो लोके बन्धमोक्षदृशस्तथा ।
हेतुर्बुद्धीन्द्रियाण्येव तेजांसीव प्रकाशने ॥ ४३ ॥
sukhaduḥkhadṛśo loke bandhamokṣadṛśastathā ,
heturbuddhīndriyāṇyeva tejāṃsīva prakāśane 43
43. sukhaduḥkhadṛśaḥ loke bandhamokṣadṛśaḥ tathā |
hetuḥ buddhīndriyāṇi eva tejāṃsi iva prakāśane ||
43. loke sukhaduḥkhadṛśaḥ tathā bandhamokṣadṛśaḥ hetuḥ buddhīndriyāṇi eva,
prakāśane tejāṃsi iva
43. In this world, the perceptions of happiness and suffering, and similarly the perceptions of bondage and final liberation (mokṣa), are caused by the cognitive senses (buddhīndriya) and intellect, just as sources of light (tejas) are the cause for illumination.
बहिर्लोकोचिताचारस्त्वन्तराचारवर्जितः ।
समो ह्यतीव तिष्ठ त्वं संशान्तसकलैषणः ॥ ४४ ॥
bahirlokocitācārastvantarācāravarjitaḥ ,
samo hyatīva tiṣṭha tvaṃ saṃśāntasakalaiṣaṇaḥ 44
44. bahiḥ loka ucita ācāraḥ tu antaḥ ācāra varjitaḥ |
samaḥ hi atīva tiṣṭha tvaṃ saṃśāntasakalaiṣaṇaḥ ||
44. tvaṃ bahiḥ loka-ucita-ācāraḥ tu antaḥ ācāra-varjitaḥ,
saṃśāntasakalaiṣaṇaḥ,
hi atīva samaḥ tiṣṭha
44. Let your external conduct (ācāra) be appropriate for the world, but internally be free from (attachment to) specific actions. O you, remain supremely balanced and calm, with all desires (eṣaṇā) completely tranquilized.
सर्वैषणाविमुक्तेन स्वात्मनात्मनि तिष्ठता ।
कुरु कर्माणि कार्याणि नूनं देहस्य संस्थितिः ॥ ४५ ॥
sarvaiṣaṇāvimuktena svātmanātmani tiṣṭhatā ,
kuru karmāṇi kāryāṇi nūnaṃ dehasya saṃsthitiḥ 45
45. sarvaiṣaṇāvimuktena svātmanā ātmani tiṣṭhatā |
kuru karmāṇi kāryāṇi nūnam dehasya saṃsthitiḥ ||
45. sarvaiṣaṇāvimuktena svātmanā ātmani tiṣṭhatā,
kāryāṇi karmāṇi kuru nūnam dehasya saṃsthitiḥ (asti)
45. O you, by your (purified) self, remaining in your (higher) Self (ātman), and being liberated from all desires (eṣaṇā), perform the actions (karma) that are to be done. Indeed, this ensures the sustenance (saṃsthiti) of the body.
आधिव्याधिमहावर्तगर्तसंसारवर्त्मनि ।
ममतोग्रान्धकूपेऽस्मिन्मा पतातापदायिनि ॥ ४६ ॥
ādhivyādhimahāvartagartasaṃsāravartmani ,
mamatogrāndhakūpe'sminmā patātāpadāyini 46
46. ādhivyādhimahāvartagartasaṃsāravaratmani mamatā
ugra andhakūpe asmin mā patata āpadāyini
46. āpadāyini asmin mamatā ugra andhakūpe
ādhivyādhimahāvartagartasaṃsāravaratmani mā patata
46. O giver of misfortune, do not you all fall into this terrible blind well of possessiveness (mama-tā), which is on the path of transmigration (saṃsāra), a pit characterized by great whirlpools of mental (ādhi) and physical (vyādhi) ailments.
न त्वं भावेषु नो भावास्त्वयि तामरसेक्षण ।
शुद्धबुद्धस्वभावस्त्वमात्मान्तः सुस्थिरो भव ॥ ४७ ॥
na tvaṃ bhāveṣu no bhāvāstvayi tāmarasekṣaṇa ,
śuddhabuddhasvabhāvastvamātmāntaḥ susthiro bhava 47
47. na tvam bhāveṣu no bhāvāḥ tvayi tāmarasekṣaṇa
śuddhabuddhasvabhāvaḥ tvam ātmā antaḥ su-sthiraḥ bhava
47. tāmarasekṣaṇa tvam bhāveṣu na bhāvāḥ tvayi no tvam
śuddhabuddhasvabhāvaḥ ātmā antaḥ su-sthiraḥ bhava
47. O lotus-eyed one, you are not in phenomena, nor are phenomena in you. You are of a pure, enlightened intrinsic nature (svabhāva). Being the Self (ātman), be firmly established within.
त्वं ब्रह्म ह्यमलं शुद्धं त्वं सर्वात्मा च सर्वकृत् ।
सर्वं शान्तमजं विश्वं भावयन्वै सुखी भव ॥ ४८ ॥
tvaṃ brahma hyamalaṃ śuddhaṃ tvaṃ sarvātmā ca sarvakṛt ,
sarvaṃ śāntamajaṃ viśvaṃ bhāvayanvai sukhī bhava 48
48. tvam brahma hi amalam śuddham tvam sarvātmā ca sarvakṛt
sarvam śāntam ajam viśvam bhāvayan vai sukhī bhava
48. tvam hi amalam śuddham brahma ca tvam sarvātmā sarvakṛt
vai sarvam śāntam ajam viśvam bhāvayan sukhī bhava
48. Indeed, you are the stainless, pure Brahman (brahman). You are also the Self (ātman) of all and the creator of all. By realizing (or meditating upon) this entire universe (viśva) as peaceful and unborn, you will indeed become happy.
व्यपगतममतामहान्धकारः पदममलं विगतैषणं समेत्य ।
प्रभवसि यदि चेतसो महात्मंस्तदतिधिये महते सते नमस्ते ॥ ४९ ॥
vyapagatamamatāmahāndhakāraḥ padamamalaṃ vigataiṣaṇaṃ sametya ,
prabhavasi yadi cetaso mahātmaṃstadatidhiye mahate sate namaste 49
49. vyapagatamamatāmahāndhakāraḥ padam
amalam vigataiṣaṇam sametya
prabhavasi yadi cetasaḥ mahātman
tat atidhiye mahate sate namas te
49. mahātman yadi vyapagatamamatāmahāndhakāraḥ
vigataiṣaṇam amalam
padam sametya cetasaḥ prabhavasi
tat atidhiye mahate sate namas te
49. O great-souled one (mahātman), if you, having relinquished the great darkness of possessiveness (mama-tā) and attained the pure state free from desires, are able to control the mind, then salutations to that great, wise, and truly existent (sat) one.

Links to all chapters:

vairāgya prakaraṇa

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

mumukṣu prakaraṇa

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

utpatti prakaraṇa

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

sthiti prakaraṇa (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 (current chapter) 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