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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-4, chapter-53

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श्रीवसिष्ठ उवाच ।
अथापृच्छत्सुतस्तत्र जम्बूद्वीपे महानिशि ।
कदम्बाग्रावचूडस्थं पितरं पावनाशयम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
athāpṛcchatsutastatra jambūdvīpe mahāniśi ,
kadambāgrāvacūḍasthaṃ pitaraṃ pāvanāśayam 1
1. śrī-vasiṣṭha uvāca atha apṛcchat sutaḥ tatra jambū-dvīpe
mahā-niśi kadamba-agra-avacūḍa-stham pitaram pāvana-āśayam
1. śrī-vasiṣṭhaḥ uvāca: atha tatra jambū-dvīpe mahā-niśi sutaḥ
kadamba-agra-avacūḍa-stham pāvana-āśayam pitaram apṛcchat
1. Shri Vasishtha said: Then, on Jambudvipa, in the deep night, the son questioned his father, who was seated at the top of a Kadamba tree and possessed a pure intention.
पुत्र उवाच ।
कोऽसौ खोत्थ इति ख्यातो भूपस्तातोत्तमाकृतिः ।
कथितं च किमेतन्मे त्वयेति ब्रूहि तत्त्वतः ॥ २ ॥
putra uvāca ,
ko'sau khottha iti khyāto bhūpastātottamākṛtiḥ ,
kathitaṃ ca kimetanme tvayeti brūhi tattvataḥ 2
2. putra uvāca kaḥ asau khotthaḥ iti khyātaḥ bhūpaḥ tāta
uttama-ākṛtiḥ kathitam ca kim etat me tvayā iti brūhi tattvataḥ
2. putra uvāca tāta asau khotthaḥ iti khyātaḥ uttama-ākṛtiḥ
bhūpaḥ kaḥ tvayā me etat kim ca kathitam iti tattvataḥ brūhi
2. The son said: "Who is this king of excellent form, O father, who is famous as 'born from space'? And what is this that you have told me? Please explain the truth of it precisely."
क्व भविष्यति निर्माणं वर्तमाने क्व गम्यता ।
उभयार्थविरुद्धत्वान्मन्मोहाय वचस्तव ॥ ३ ॥
kva bhaviṣyati nirmāṇaṃ vartamāne kva gamyatā ,
ubhayārthaviruddhatvānmanmohāya vacastava 3
3. kva bhaviṣyati nirmāṇam vartamāne kva gamyatā
ubhaya-artha-viruddhatvāt mat-mohaya vacaḥ tava
3. nirmāṇam kva bhaviṣyati vartamāne kva gamyatā
ubhaya-artha-viruddhatvāt tava vacaḥ mat-mohaya (bhavati)
3. Where will creation take place? And where is the destination in the present state? Because of the contradictory nature of these two meanings, your words confuse me.
दाशूर उवाच ।
शृणु पुत्र यथाभूतमेतत्ते कथयाम्यहम् ।
येन संसारचक्रस्य तत्त्वमस्यावबुध्यसे ॥ ४ ॥
dāśūra uvāca ,
śṛṇu putra yathābhūtametatte kathayāmyaham ,
yena saṃsāracakrasya tattvamasyāvabudhyase 4
4. dāśūra uvāca śṛṇu putra yathābhūtam etat te kathayāmi
aham yena saṃsāra-cakrasya tattvam asya avabudhyase
4. dāśūra uvāca putra śṛṇu aham etat yathābhūtam te
kathayāmi yena asya saṃsāra-cakrasya tattvam avabudhyase
4. Dāśūra said: "Listen, son, I will tell you this as it truly is, so that you may understand the essential nature (tattva) of this cycle of transmigration (saṃsāra)."
असदप्युत्थितारम्भमवस्तुमयमाततम् ।
संसारसंस्थानमिदमेवमाकथितं मया ॥ ५ ॥
asadapyutthitārambhamavastumayamātatam ,
saṃsārasaṃsthānamidamevamākathitaṃ mayā 5
5. asat api utthita-ārambham avastu-mayam ātatam
saṃsāra-saṃsthānam idam evam ākathitam mayā
5. mayā idam saṃsāra-saṃsthānam asat api
utthita-ārambham avastu-mayam ātatam evam ākathitam
5. This constitution (saṃsthāna) of the cycle of transmigration (saṃsāra) – which, though unreal, has an arisen beginning, consists of non-things, and is extended – has thus been described by me.
परमान्नभसो जातः संकल्पः खोत्थ उच्यते ।
जायते स्वयमेवासौ स्वयमेव विलीयते ॥ ६ ॥
paramānnabhaso jātaḥ saṃkalpaḥ khottha ucyate ,
jāyate svayamevāsau svayameva vilīyate 6
6. paramānnabhaso jātaḥ saṃkalpaḥ kha-utthaḥ ucyate
jāyate svayam eva asau svayam eva vilīyate
6. paramānnabhaso jātaḥ saṃkalpaḥ kha-utthaḥ ucyate
asau svayam eva jāyate svayam eva vilīyate
6. Conception (saṃkalpa), born from the supreme void, is said to arise from space (kha). It itself is born, and it itself dissolves.
तत्स्वरूपमिदं सर्वं जगदाभोगि विद्यते ।
जायते तत्र जाते तु तस्मिन्नष्टे विनश्यति ॥ ७ ॥
tatsvarūpamidaṃ sarvaṃ jagadābhogi vidyate ,
jāyate tatra jāte tu tasminnaṣṭe vinaśyati 7
7. tat-svarūpam idam sarvam jagat-ābhogi vidyate
jāyate tatra jāte tu tasmin naṣṭe vinaśyati
7. idam sarvam jagat ābhogi tat-svarūpam
vidyate tatra jāte (sati)
(idam jagat) jāyate tu tasmin
naṣṭe (sati) (idam jagat) vinaśyati
7. All this expansive universe (jagat), whose nature is that (supreme reality), exists. It (the universe) comes into being when that (saṃkalpa or the underlying reality) is born, and it perishes when that is destroyed.
ब्रह्मविष्ण्विन्द्ररुद्राद्यास्तस्यैवावयवान्विदुः ।
विटपानिव वृक्षस्य शृङ्गाणीव महीभृतः ॥ ८ ॥
brahmaviṣṇvindrarudrādyāstasyaivāvayavānviduḥ ,
viṭapāniva vṛkṣasya śṛṅgāṇīva mahībhṛtaḥ 8
8. brahma-viṣṇu-indra-rudra-ādyāḥ tasya eva avayavān
viduḥ viṭapān iva vṛkṣasya śr̥ṅgāṇi iva mahībhṛtaḥ
8. brahma-viṣṇu-indra-rudra-ādyāḥ tasya eva avayavān viduḥ vṛkṣasya viṭapān iva (te),
mahībhṛtaḥ śr̥ṅgāṇi iva (te)
8. Brahma, Vishnu, Indra, Rudra, and other such deities, know that they themselves are merely aspects (avayava) of that (supreme reality/saṃkalpa). They are like the branches of a tree or the peaks of a mountain.
शून्ये व्योमनि तेनेदं निर्मितं त्रिजगत्पुरम् ।
प्रतिभासानुसंधानमात्रेणैत्य विरिञ्चिताम् ॥ ९ ॥
śūnye vyomani tenedaṃ nirmitaṃ trijagatpuram ,
pratibhāsānusaṃdhānamātreṇaitya viriñcitām 9
9. śūnye vyomani tena idam nirmitam tri-jagat-puram
pratibhāsa-anusandhāna-mātreṇa etya viriñcitām
9. śūnye vyomani tena idam tri-jagat-puram nirmitam
(idam) pratibhāsa-anusandhāna-mātreṇa viriñcitām etya
9. In the empty space (vyoman), this city of the three worlds was created by that (saṃkalpa). Merely through the continuous reflection on perception (pratibhāsa), it (the saṃkalpa/creative power) attains the state of Brahma (viriñcitā).
यत्रेमे विततालोका लोककोशाश्चतुर्दश ।
वनोपवनमालाश्च यत्रोद्यानपरम्पराः ॥ १० ॥
yatreme vitatālokā lokakośāścaturdaśa ,
vanopavanamālāśca yatrodyānaparamparāḥ 10
10. yatra ime vitatālokaḥ lokakośāḥ ca caturdaśa
vanopavanamālāḥ ca yatra udyānaparamparāḥ
10. yatra ime caturdaśa vitatālokaḥ lokakośāḥ ca
vanopavanamālāḥ ca yatra udyānaparamparāḥ
10. Where these fourteen widely spread realms and world-treasures exist, and where there are rows of forests and groves, and successions of gardens.
क्रीडाशिखरिणो यत्र सह्यमन्दरमेरवः ।
शीतोष्णदीप्ती चन्द्रार्कौ दीपौ यत्रानलाकृती ॥ ११ ॥
krīḍāśikhariṇo yatra sahyamandarameravaḥ ,
śītoṣṇadīptī candrārkau dīpau yatrānalākṛtī 11
11. krīḍāśikhariṇaḥ yatra sahyamandrameravaḥ
śītoṣṇadīptī candrārkau dīpau yatra analākṛtī
11. yatra sahyamandrameravaḥ krīḍāśikhariṇaḥ
yatra candrārkau śītoṣṇadīptī analākṛtī dīpau
11. Where pleasure mountains like Sahya, Mandara, and Meru exist, and where the moon and the sun, with their cool and hot radiance, serve as two lamps, appearing like fire.
सूर्यांशुकचदालोलतरङ्गोत्तुङ्गमौक्तिकाः ।
वहन्ति सरितो यत्र सन्मुक्तावलयश्चलाः ॥ १२ ॥
sūryāṃśukacadālolataraṅgottuṅgamauktikāḥ ,
vahanti sarito yatra sanmuktāvalayaścalāḥ 12
12. sūryāṃśukacadālolataraṅgotuṅgamauktikāḥ
vahanti saritaḥ yatra sanmuktāvalayaḥ ca calāḥ
12. yatra saritaḥ sūryāṃśukacadālolataraṅgotuṅgamauktikāḥ
ca sanmuktāvalayaḥ calāḥ vahanti
12. Where rivers flow, carrying lofty pearls from waves agitated and sparkling with sun-rays, and also carrying restless strings of genuine pearls.
इक्षुक्षीरादिसलिला मणिरत्नबिसाङ्कुराः ।
और्वानलाम्बुजा यत्र वाप्यः सप्त महार्णवाः ॥ १३ ॥
ikṣukṣīrādisalilā maṇiratnabisāṅkurāḥ ,
aurvānalāmbujā yatra vāpyaḥ sapta mahārṇavāḥ 13
13. ikṣukṣīrādisalilā maṇiratnabisāṅkurāḥ
aurvānalāmbujā yatra vāpyaḥ sapta mahārṇavāḥ
13. yatra vāpyaḥ sapta mahārṇavāḥ ikṣukṣīrādisalilā
maṇiratnabisāṅkurāḥ aurvānalāmbujā
13. Where there are seven great oceans and ponds, whose waters are like sugarcane juice and milk, and whose lotus stalks are of gems and jewels, and whose lotuses are born from subterranean fire.
अध उर्व्यां तथोर्ध्वं खे पुण्यापुण्यधनश्रियः ।
नरामरकिराटानां यत्रान्तः क्रयविक्रयौ ॥ १४ ॥
adha urvyāṃ tathordhvaṃ khe puṇyāpuṇyadhanaśriyaḥ ,
narāmarakirāṭānāṃ yatrāntaḥ krayavikrayau 14
14. adhaḥ urvyām tathā ūrdhvam khe puṇyāpuṇyadhanaśriyaḥ
naramarakirāṭānām yatra antaḥ krayavikrayau
14. yatra adhaḥ urvyām tathā ūrdhvam khe naramarakirāṭānām
puṇyāpuṇyadhanaśriyaḥ antaḥ krayavikrayau
14. Both below on earth and above in the sky, among humans, gods, and kirāṭas (a type of forest dweller), there are merits, demerits, wealth, and prosperity; within this realm, transactions of buying and selling take place.
केचिद्गीर्वाणनामान ऊर्ध्व एव नियोजिताः ।
नरनागादयः केचिदध एव नियोजिताः ॥ १६ ॥
kecidgīrvāṇanāmāna ūrdhva eva niyojitāḥ ,
naranāgādayaḥ kecidadha eva niyojitāḥ 16
16. kecit gīrvāṇanāmānaḥ ūrdhvam eva niyojitāḥ
naranāgādayaḥ kecit adhaḥ eva niyojitāḥ
16. kecit gīrvāṇanāmānaḥ ūrdhvam eva niyojitāḥ,
kecit naranāgādayaḥ adhaḥ eva niyojitāḥ
16. Some beings, designated by the name of 'gods', are appointed exclusively to the higher realms, while others, such as humans and nāgas (serpentine beings), are appointed exclusively to the lower realms.
वातयन्त्रप्रवाहेण चलन्तो मांसमृन्मयाः ।
सितास्थिदारवश्चित्रास्त्वग्लेपमसृणामलाः ॥ १७ ॥
vātayantrapravāheṇa calanto māṃsamṛnmayāḥ ,
sitāsthidāravaścitrāstvaglepamasṛṇāmalāḥ 17
17. vātayantrapravāheṇa calantaḥ māṃsamṛnmayāḥ
sitāsthidāravaḥ citrāḥ tvaglepamasṛṇāmalāḥ
17. vātayantrapravāheṇa calantaḥ māṃsamṛnmayāḥ
sitāsthidāravaḥ tvaglepamasṛṇāmalāḥ citrāḥ
17. These variegated beings, moving by the current of the vital breath (vāta-yantra), are fashioned from flesh and clay, and from white bones and wood, appearing smooth and pure due to a coating of skin.
केचिच्चिरेण नश्यन्ति केचिच्छीघ्रविनाशिनः ।
केचित्केशोलपोल्लासरचिताच्छादनश्रियः ॥ १८ ॥
keciccireṇa naśyanti kecicchīghravināśinaḥ ,
kecitkeśolapollāsaracitācchādanaśriyaḥ 18
18. kecit cireṇa naśyanti kecit śīghravināśinaḥ
kecit keśolapaullāsaracitācchādanaśriyaḥ
18. kecit cireṇa naśyanti,
kecit śīghravināśinaḥ,
kecit keśolapaullāsaracitācchādanaśriyaḥ
18. Some perish after a long time, others are quick to perish, and some possess the beauty of a covering crafted with the exuberance of hair or fibers.
कर्णाक्षिनासाप्रमुखैर्द्वारैर्नवभिरन्विताः ।
अनारतवहत्प्राणपवनेनोष्णशीतलाः ॥ १९ ॥
karṇākṣināsāpramukhairdvārairnavabhiranvitāḥ ,
anāratavahatprāṇapavanenoṣṇaśītalāḥ 19
19. karṇākṣināsāpramukhaiḥ dvāraiḥ navabhiḥ
anvitāḥ anāratavahatprāṇapavanena uṣṇaśītalāḥ
19. karṇākṣināsāpramukhaiḥ navabhiḥ dvāraiḥ
anvitāḥ anāratavahatprāṇapavanena uṣṇaśītalāḥ
19. [These bodies] are endowed with nine doors, foremost among them being the ears, eyes, and nose. They are also warm and cool due to the continuously flowing wind of the vital breath (prāṇa).
कर्णनासास्यताल्वादिवातायनगणान्विताः ।
भुजाद्यङ्गप्रतोलीकाः पञ्चेन्द्रियकुदीपकाः ॥ २० ॥
karṇanāsāsyatālvādivātāyanagaṇānvitāḥ ,
bhujādyaṅgapratolīkāḥ pañcendriyakudīpakāḥ 20
20. karṇanāsāsyatālvādivātāyanagaṇānvitāḥ
bhujādyangapratolīkāḥ pañcendriyakudīpakāḥ
20. karṇanāsāsyatālvādivātāyanagaṇānvitāḥ
bhujādyangapratolīkāḥ pañcendriyakudīpakāḥ
20. [These bodies] are endowed with various apertures functioning as windows, such as the ears, nose, mouth, and palate. Their limbs, like the arms, serve as thoroughfares, and the five sense organs act as deceptive lamps.
मायया रचितास्तेषु संकल्पेन महामते ।
अहङ्कारमहायक्षाः परमालोकभीरवः ॥ २१ ॥
māyayā racitāsteṣu saṃkalpena mahāmate ,
ahaṅkāramahāyakṣāḥ paramālokabhīravaḥ 21
21. māyayā racitāḥ teṣu saṅkalpena mahāmate
ahaṅkāramahāyakṣāḥ paramālokabhīravaḥ
21. mahāmate,
teṣu māyayā saṅkalpena racitāḥ ahaṅkāramahāyakṣāḥ paramālokabhīravaḥ
21. O great-minded one, within those [bodies], the great yakṣas of ego (ahaṅkāra), created by illusion (māyā) and mental resolve (saṅkalpa), are fearful of the supreme light.
देहापवरकेष्वन्तर्महाहङ्कारयक्षकैः ।
सह संक्रीडतेऽत्यर्थं स सदैवासदुत्थितैः ॥ २२ ॥
dehāpavarakeṣvantarmahāhaṅkārayakṣakaiḥ ,
saha saṃkrīḍate'tyarthaṃ sa sadaivāsadutthitaiḥ 22
22. dehāpavarakeṣu antaḥ mahāhaṅkārayakṣakaiḥ saha
saṅkrīḍate atyartham saḥ sadā eva asadutthitaiḥ
22. saḥ dehāpavarakeṣu antaḥ sadā eva asadutthitaiḥ
mahāhaṅkārayakṣakaiḥ saha atyartham saṅkrīḍate
22. Within the inner chambers of the body, he (the self/consciousness) always enjoys exceedingly, playing with the great yakṣas of ego (ahaṅkāra), which are born of the unreal.
यथा कुसूले मार्जारो भस्त्रायां भुजगो यथा ।
मुक्ताफलं यथा वेणावहङ्कारस्तथा तनौ ॥ २३ ॥
yathā kusūle mārjāro bhastrāyāṃ bhujago yathā ,
muktāphalaṃ yathā veṇāvahaṅkārastathā tanau 23
23. yathā kusūle mārjāraḥ bhastrāyām bhujagaḥ yathā
muktāphalam yathā veṇau ahaṅkāraḥ tathā tanau
23. yathā mārjāraḥ kusūle,
yathā bhujagaḥ bhastrāyām,
yathā muktāphalam veṇau,
tathā ahaṅkāraḥ tanau
23. Just as a cat is found in a granary, a snake in a bellows, and a pearl in a bamboo, similarly the ego (ahaṅkāra) resides within the body.
क्षणमभ्युदयं यान्ति क्षणं शाम्यन्ति दीपवत् ।
देहगेहेषु संकल्पतरङ्गाः सागरेष्विव ॥ २४ ॥
kṣaṇamabhyudayaṃ yānti kṣaṇaṃ śāmyanti dīpavat ,
dehageheṣu saṃkalpataraṅgāḥ sāgareṣviva 24
24. kṣaṇam abhyudayam yānti kṣaṇam śāmyanti dīpavat
dehageheṣu saṃkalpataraṅgāḥ sāgareṣu iva
24. dehageheṣu saṃkalpataraṅgāḥ kṣaṇam abhyudayam yānti,
kṣaṇam śāmyanti,
dīpavat sāgareṣu iva
24. Just like a lamp, or like waves in the oceans, the waves of thought (saṃkalpa) within the body-houses (bodies) rise for a moment and then subside for a moment.
भविष्यन्नवनिर्माणं स व्याप्नोति तदा पुरम् ।
यदा संकल्पितं वस्तु क्षणादेव प्रपश्यति ॥ २५ ॥
bhaviṣyannavanirmāṇaṃ sa vyāpnoti tadā puram ,
yadā saṃkalpitaṃ vastu kṣaṇādeva prapaśyati 25
25. bhaviṣyan navanirmāṇam saḥ vyāpnoti tadā puram
yadā saṃkalpitam vastu kṣaṇāt eva prapaśyati
25. yadā saṃkalpitam vastu kṣaṇāt eva prapaśyati,
tadā saḥ bhaviṣyan navanirmāṇam puram vyāpnoti
25. When a conceived object is instantly perceived (as real), then one pervades that realm which is a future new creation.
असंकल्पनमात्रेण स्वेनेवाशु विनश्यति ।
श्रेयसे परमायस्य नाशत्वेन तु संभवः ॥ २६ ॥
asaṃkalpanamātreṇa svenevāśu vinaśyati ,
śreyase paramāyasya nāśatvena tu saṃbhavaḥ 26
26. asaṃkalpanamātreṇa svena iva āśu vinaśyati
śreyase paramāya asya nāśatvena tu saṃbhavaḥ
26. asaṃkalpanamātreṇa āśu svena iva vinaśyati,
tu asya nāśatvena paramāya śreyase saṃbhavaḥ
26. Merely by the absence of intention (saṃkalpa), it quickly perishes by itself. Yet, for the supreme welfare (śreyas), its true existence (saṃbhava) arises through its destruction.
स्वयं संकल्पनामात्रं जायते बालयक्षवत् ।
अनन्तायात्मदुःखाय नानन्दाय कदाचन ॥ २७ ॥
svayaṃ saṃkalpanāmātraṃ jāyate bālayakṣavat ,
anantāyātmaduḥkhāya nānandāya kadācana 27
27. svayam saṅkalpanāmātram jāyate bālayakṣavat
anantāya ātmaduḥkhāya na anandāya kadācana
27. svayam saṅkalpanāmātram bālayakṣavat jāyate
anantāya ātmaduḥkhāya anandāya kadācana na
27. Mere conceptualization (saṅkalpanā) itself arises like a young yakṣa, inevitably leading to endless suffering for the self (ātman), never, ever to joy.
इदं स्फारं जगद्दुःखं प्रतनोत्यात्मसत्तया ।
असत्तया नाशयति घनमान्ध्यं यथा तमः ॥ २८ ॥
idaṃ sphāraṃ jagadduḥkhaṃ pratanotyātmasattayā ,
asattayā nāśayati ghanamāndhyaṃ yathā tamaḥ 28
28. idam sphāram jagat duḥkham pratanoti ātmasattayā
asattayā nāśayati ghanamāndhyam yathā tamaḥ
28. idam sphāram jagat duḥkham ātmasattayā pratanoti
asattayā ghanamāndhyam tamaḥ yathā nāśayati
28. This vast suffering of the world (jagat) spreads through the existence of the self (ātman). By its non-existence, it destroys (this suffering), just as darkness (tamas) destroys dense cloudiness.
स्वयैव दुःखदायिन्या चेष्टया परिरोदिति ।
काष्ठावष्टब्धवृषणः कीलोत्पाटी कपिर्यथा ॥ २९ ॥
svayaiva duḥkhadāyinyā ceṣṭayā pariroditi ,
kāṣṭhāvaṣṭabdhavṛṣaṇaḥ kīlotpāṭī kapiryathā 29
29. svayā eva duḥkhadāyinyā ceṣṭayā pariroditi
kāṣṭhāvaṣṭabdhavṛṣaṇaḥ kīlotpāṭī kapiḥ yathā
29. svayā eva duḥkhadāyinyā ceṣṭayā pariroditi
kāṣṭhāvaṣṭabdhavṛṣaṇaḥ kīlotpāṭī kapiḥ yathā
29. Through its very own pain-causing action (ceṣṭā), it weeps, just like a monkey (kapi) that pulls out a wedge (kīla) while its testicles are stuck in wood (kāṣṭha).
संकल्पितानन्दलवस्तिष्ठत्युद्धरकन्धरम् ।
अकस्मात्प्रच्युतमधुबिन्दुभुक्करभो यथा ॥ ३० ॥
saṃkalpitānandalavastiṣṭhatyuddharakandharam ,
akasmātpracyutamadhubindubhukkarabho yathā 30
30. saṅkalpitānandalavaḥ tiṣṭhati uddharakandharam
akasmāt pracyutamadhubindubhukkarabhaḥ yathā
30. saṅkalpitānandalavaḥ uddharakandharam akasmāt
pracyutamadhubindubhukkarabhaḥ yathā tiṣṭhati
30. A mere fragment of conceptualized (saṅkalpita) joy (ānanda) endures, like a camel (karabha) with its neck uplifted, unexpectedly consuming drops of fallen honey (madhubindu).
क्षणं विरतिमायाति रतिमेति क्षणं स्वयम् ।
क्षणं विकारमायाति संकल्पेनैव बालवत् ॥ ३१ ॥
kṣaṇaṃ viratimāyāti ratimeti kṣaṇaṃ svayam ,
kṣaṇaṃ vikāramāyāti saṃkalpenaiva bālavat 31
31. kṣaṇaṃ viratim āyāti ratim eti kṣaṇaṃ svayam
kṣaṇaṃ vikāram āyāti saṅkalpena eva bālavat
31. saṅkalpena eva bālavat kṣaṇaṃ viratim āyāti
kṣaṇaṃ svayam ratim eti kṣaṇaṃ vikāram āyāti
31. For a moment it (the mind) attains cessation (detachment), then for a moment it spontaneously experiences attachment. For a moment it undergoes transformation, all by mere will (saṅkalpa), just like a child.
एनं सकलभावेभ्यः कृत्वा निर्मूलमादरात् ।
मतिरन्तःपदं याति यथा पुत्र तथा कुरु ॥ ३२ ॥
enaṃ sakalabhāvebhyaḥ kṛtvā nirmūlamādarāt ,
matirantaḥpadaṃ yāti yathā putra tathā kuru 32
32. enam sakala-bhāvebhyaḥ kṛtvā nirmūlam ādarāt
matiḥ antaḥ-padaṃ yāti yathā putra tathā kuru
32. putra enam sakala-bhāvebhyaḥ ādarāt nirmūlam
kṛtvā matiḥ antaḥ-padaṃ yāti yathā tathā kuru
32. Having carefully uprooted this (saṅkalpa) from all its manifestations, the intellect (mati) attains the inner state. Therefore, son, act accordingly.
त्रयस्तस्या मतेर्देहा अधमोत्तममध्यमाः ।
तमःसत्त्वरजःसंज्ञाः कारणं जगतः स्थितेः ॥ ३३ ॥
trayastasyā materdehā adhamottamamadhyamāḥ ,
tamaḥsattvarajaḥsaṃjñāḥ kāraṇaṃ jagataḥ sthiteḥ 33
33. trayaḥ tasyāḥ mateḥ dehāḥ adhama-uttama-madhyamāḥ
tamaḥ-sattva-rajaḥ-saṃjñāḥ kāraṇaṃ jagataḥ sthiteḥ
33. tasyāḥ mateḥ trayaḥ dehāḥ adhama-uttama-madhyamāḥ
tamaḥ-sattva-rajaḥ-saṃjñāḥ jagataḥ sthiteḥ kāraṇam
33. That intellect (mati) has three forms – lower, higher, and middle – which are known as tamas, sattva, and rajas, and are the cause of the world's existence.
तमोरूपो हि संकल्पो नित्यं प्राकृतचेष्टया ।
परां कृपणतामेत्य प्रयाति कृमिकीटताम् ॥ ३४ ॥
tamorūpo hi saṃkalpo nityaṃ prākṛtaceṣṭayā ,
parāṃ kṛpaṇatāmetya prayāti kṛmikīṭatām 34
34. tamo-rūpaḥ hi saṅkalpaḥ nityaṃ prākṛta-ceṣṭayā
parām kṛpaṇatām etya prayāti kṛmi-kīṭatām
34. hi tamo-rūpaḥ saṅkalpaḥ nityaṃ prākṛta-ceṣṭayā
parām kṛpaṇatām etya kṛmi-kīṭatām prayāti
34. Indeed, the dark-natured will (saṅkalpa), constantly engaging in worldly activity (prākṛta-ceṣṭā), attains extreme wretchedness and descends to the state of worms and insects.
सत्त्वरूपो हि संकल्पो धर्मज्ञानपरायणः ।
अदूरकेवलीभावं स्वाराज्यमधितिष्ठति ॥ ३५ ॥
sattvarūpo hi saṃkalpo dharmajñānaparāyaṇaḥ ,
adūrakevalībhāvaṃ svārājyamadhitiṣṭhati 35
35. sattva-rūpaḥ hi saṅkalpaḥ dharma-jñāna-parāyaṇaḥ
adūra-kevalī-bhāvam svārājyam adhitiṣṭhati
35. sattva-rūpaḥ hi dharma-jñāna-parāyaṇaḥ saṅkalpaḥ
adūra-kevalī-bhāvam svārājyam adhitiṣṭhati
35. Indeed, a resolve (saṅkalpa) that is of a pure (sattvic) nature and dedicated to natural law (dharma) and knowledge, establishes one in self-sovereignty (svārājya), a state not far from absolute liberation (kaivalya).
रजोरूपो हि संकल्पो लोकसंव्यवहारवान् ।
परितिष्ठति संसारे पुत्रदारानुरञ्जितः ॥ ३६ ॥
rajorūpo hi saṃkalpo lokasaṃvyavahāravān ,
paritiṣṭhati saṃsāre putradārānurañjitaḥ 36
36. rajas-rūpaḥ hi saṅkalpaḥ loka-saṃvyavahāravān
paritiṣṭhati saṃsāre putra-dāra-anurañjitaḥ
36. hi rajas-rūpaḥ loka-saṃvyavahāravān
putra-dāra-anurañjitaḥ saṅkalpaḥ saṃsāre paritiṣṭhati
36. Indeed, a resolve (saṅkalpa) that is of a passionate (rajasic) nature and engaged in worldly interactions, remains within the cycle of transmigration (saṃsāra), being attached to children and spouse.
त्रिविधं तु परित्यज्य रूपमेतन्महामते ।
संकल्पः परमायाति पदमात्मपरिक्षये ॥ ३७ ॥
trividhaṃ tu parityajya rūpametanmahāmate ,
saṃkalpaḥ paramāyāti padamātmaparikṣaye 37
37. tri-vidham tu parityajya rūpam etad mahā-mate
saṅkalpaḥ param āyāti padam ātma-parikṣaye
37. tu mahā-mate etad tri-vidham rūpam parityajya
saṅkalpaḥ ātma-parikṣaye param padam āyāti
37. But O great-minded one, having abandoned this threefold nature, resolve (saṅkalpa) attains the supreme state upon the complete dissolution of the individual self (ātman).
सर्वा दृष्टीः परित्यज्य नियम्य मनसा मनः ।
सबाह्याभ्यन्तरार्थस्य संकल्पस्य क्षयं कुरु ॥ ३८ ॥
sarvā dṛṣṭīḥ parityajya niyamya manasā manaḥ ,
sabāhyābhyantarārthasya saṃkalpasya kṣayaṃ kuru 38
38. sarvāḥ dṛṣṭīḥ parityajya niyamya manasā manaḥ
sa-bāhya-ābhyantara-arthasya saṅkalpasya kṣayam kuru
38. sarvāḥ dṛṣṭīḥ parityajya manasā manaḥ niyamya
sa-bāhya-ābhyantara-arthasya saṅkalpasya kṣayam kuru
38. Having abandoned all perspectives and having controlled the mind by the mind, achieve the cessation of resolve (saṅkalpa) that is concerned with both external and internal objects.
यदि वर्षसहस्राणि तपश्चरसि दारुणम् ।
यदि वा विलयात्मानं शिलायां चूर्णयस्यलम् ॥ ३९ ॥
yadi varṣasahasrāṇi tapaścarasi dāruṇam ,
yadi vā vilayātmānaṃ śilāyāṃ cūrṇayasyalam 39
39. yadi varṣasahasrāṇi tapaḥ carasi dāruṇam
yadi vā vilayātmānam śilāyām cūrṇayasi alam
39. yadi varṣasahasrāṇi dāruṇam tapaḥ carasi
yadi vā śilāyām vilayātmānam alam cūrṇayasi
39. Even if you perform severe austerity (tapas) for thousands of years, or if you completely crush your body (vilayātman) against a rock, then...
यदि वाग्निं प्रविशसि वडवाग्निमथापि वा ।
यदि वा पतसि श्वभ्रे खड्गधाराजवेतथा ॥ ४० ॥
yadi vāgniṃ praviśasi vaḍavāgnimathāpi vā ,
yadi vā patasi śvabhre khaḍgadhārājavetathā 40
40. yadi vā agnim praviśasi vaḍavāgnim atha api vā
yadi vā patasi śvabhre khaḍgadhārājave tathā
40. yadi vā agnim praviśasi atha api vā vaḍavāgnim [praviśasi]
yadi vā śvabhre patasi tathā [yadi vā patasi] khaḍgadhārājave
40. Even if you enter a fire, or indeed a submarine fire, or if you fall into a pit, or onto a path as sharp as a sword's edge,
हरो यद्युपदेष्टा ते हरिः कमलजोऽपि वा ।
अत्यन्तकरुणाक्रान्तो लोकनाथोऽथवा यतिः ॥ ४१ ॥
haro yadyupadeṣṭā te hariḥ kamalajo'pi vā ,
atyantakaruṇākrānto lokanātho'thavā yatiḥ 41
41. haraḥ yadi upadeṣṭā te hariḥ kamalajaḥ api vā
atyantakaruṇākrāntaḥ lokanāthaḥ athavā yatiḥ
41. yadi haraḥ te upadeṣṭā [asti] [yadi vā] hariḥ
[upadeṣṭā asti] api vā kamalajaḥ [upadeṣṭā
asti] athavā atyantakaruṇākrāntaḥ lokanāthaḥ
[upadeṣṭā asti] [athavā] yatiḥ [upadeṣṭā asti]
41. Even if Hara (Śiva) himself is your instructor, or Hari (Viṣṇu), or Kamalaja (Brahmā), or a lord of the worlds overwhelmed with extreme compassion, or an ascetic (yati)...
पातालस्थस्य भूस्थस्य स्वर्गस्थस्यापि तत्तव ।
नान्यः कश्चिदुपायोऽस्ति संकल्पोपशमादृते ॥ ४२ ॥
pātālasthasya bhūsthasya svargasthasyāpi tattava ,
nānyaḥ kaścidupāyo'sti saṃkalpopaśamādṛte 42
42. pātālasthasya bhūsthasya svargasthasya api tat tava
na anyaḥ kaścit upāyaḥ asti saṅkalpopaśamāt ṛte
42. tava pātālasthasya bhūsthasya svargasthasya api
tat na anyaḥ kaścit upāyaḥ asti saṅkalpopaśamāt ṛte
42. For you, whether dwelling in the netherworld, on earth, or even in heaven, there is no other means for that (problem) except for the cessation of mental resolve (saṅkalpa).
अनाबाधेऽविकारे च सुखे परमपावने ।
संकल्पोपशमे यत्नं पौरुषेण परं कुरु ॥ ४३ ॥
anābādhe'vikāre ca sukhe paramapāvane ,
saṃkalpopaśame yatnaṃ pauruṣeṇa paraṃ kuru 43
43. anābādhe avikāre ca sukhe paramapāvane
saṃkalpopaśame yatnaṃ pauruṣeṇa paraṃ kuru
43. pauruṣeṇa paraṃ yatnaṃ anābādhe avikāre
ca paramapāvane sukhe saṃkalpopaśame kuru
43. Apply your utmost human effort towards that supreme, most purifying bliss, which is undisturbed, immutable, and characterized by the cessation of mental volitions.
संकल्पतन्तावखिला भावाः प्रोताः किलानघ ।
छिन्ने तन्तौ न जाने ते क्व यान्ति विशरारवः ॥ ४४ ॥
saṃkalpatantāvakhilā bhāvāḥ protāḥ kilānagha ,
chinne tantau na jāne te kva yānti viśarāravaḥ 44
44. saṃkalpatantau akhilāḥ bhāvāḥ protāḥ kila anagha
chinne tantau na jāne te kva yānti viśarāravaḥ
44. anagha kila akhilāḥ bhāvāḥ saṃkalpatantau protāḥ
tantau chinne te viśarāravaḥ kva yānti na jāne
44. O sinless one, indeed all states of being are strung on the thread of mental volition. When that thread is cut, I do not know where they, now scattered, will go.
असत्सत्सदसत्सर्व संकल्पादेव नान्यतः ।
संकल्पं सदसच्चैवमिह सत्यं किमुच्यताम् ॥ ४५ ॥
asatsatsadasatsarva saṃkalpādeva nānyataḥ ,
saṃkalpaṃ sadasaccaivamiha satyaṃ kimucyatām 45
45. asat sat sadasat sarvaṃ saṃkalpāt eva na anyataḥ
saṃkalpaṃ sadasat ca evam iha satyaṃ kim ucyatām
45. asat sat sadasat sarvaṃ saṃkalpāt eva na anyataḥ
iha saṃkalpaṃ sadasat ca evam satyaṃ kim ucyatām
45. All that is unreal, real, or both real and unreal - all of it comes into being solely from mental volition, and not from anything else. If mental volition itself is considered both real and unreal in this world, then what can truly be called truth?
संकल्प्यते यथा यद्यत्तत्तथा भवति क्षणात् ।
मा किंचिदपि तत्त्वज्ञ संकल्पय कदाचन ॥ ४६ ॥
saṃkalpyate yathā yadyattattathā bhavati kṣaṇāt ,
mā kiṃcidapi tattvajña saṃkalpaya kadācana 46
46. saṃkalpyate yathā yat yat tat tathā bhavati kṣaṇāt
mā kiṃcit api tattvajña saṃkalpaya kadācana
46. tattvajña yathā yat yat saṃkalpyate tat kṣaṇāt
tathā bhavati mā kiṃcit api kadācana saṃkalpaya
46. Whatever is mentally willed, that instantly becomes so. Therefore, O knower of truth, never mentally will anything at all.
निःसंकल्पो यथाप्राप्तव्यवहारपरो भव ।
चिदचेत्योन्मुखत्वं हि याति संकल्पसंक्षये ॥ ४७ ॥
niḥsaṃkalpo yathāprāptavyavahāraparo bhava ,
cidacetyonmukhatvaṃ hi yāti saṃkalpasaṃkṣaye 47
47. niḥsaṅkalpaḥ yathāprāptavyavahāraparaḥ bhava
cit acetiyonmukhatvam hi yāti saṅkalpasaṃkṣaye
47. niḥsaṅkalpaḥ yathāprāptavyavahāraparaḥ bhava
hi saṅkalpasaṃkṣaye cit acetiyonmukhatvam yāti
47. Be free from intentions (saṅkalpa), dedicated to actions as they naturally arise. For consciousness (cit) indeed turns towards the unperceivable when intentions (saṅkalpa) cease.
उत्थाय सत्त्वरूपेण योन्या सत्यमयात्मकम् ।
न तज्जगदुःखमिदं व्यर्थं सदृशमात्मनः ॥ ४८ ॥
utthāya sattvarūpeṇa yonyā satyamayātmakam ,
na tajjagaduḥkhamidaṃ vyarthaṃ sadṛśamātmanaḥ 48
48. utthāya sattvarūpeṇa yonyā satyamayātmakam na
tat jagatduḥkham idam vyartham sadṛśam ātmanaḥ
48. yonyā satyamayātmakam sattvarūpeṇa utthāya tat
idam jagatduḥkham na vyartham na ātmanaḥ sadṛśam
48. Having arisen from the truth-permeated source (yoni) in the form of purity (sattva), this world-suffering is neither in vain nor identical to the true self (ātman).
तेन दुःखाय महते किं मृतेन तवानघ ।
यददुःखाय तत्प्राज्ञाः संश्रयन्तीह नेतरत् ॥ ४९ ॥
tena duḥkhāya mahate kiṃ mṛtena tavānagha ,
yadaduḥkhāya tatprājñāḥ saṃśrayantīha netarat 49
49. tena duḥkhāya mahate kim mṛtena tava anagha yat
aduḥkhāya tat prājñāḥ saṃśrayanti iha na itarat
49. anagha tava tena mahate duḥkhāya mṛtena kim iha
prājñāḥ yat aduḥkhāya tat saṃśrayanti na itarat
49. O sinless one (anagha), what purpose does that great suffering serve for you, (stemming from this state of) death? That which leads to non-suffering, that indeed the wise (prājñāḥ) resort to in this world, and not the other (path).
अधिगतपरमार्थतामुपेत्य प्रसभमपास्य विकल्पजालमुच्चैः ।
अधिगमय पदं तदद्वितीयं विततसुखाय सुषुप्तचित्तवृत्तिः ॥ ५० ॥
adhigataparamārthatāmupetya prasabhamapāsya vikalpajālamuccaiḥ ,
adhigamaya padaṃ tadadvitīyaṃ vitatasukhāya suṣuptacittavṛttiḥ 50
50. adhigataparārthatām upetya
prasabham apāsya vikalpajālam uccaiḥ
adhigamaya padam tat advitīyam
vitatasukhāya suṣuptacittavṛttiḥ
50. adhigataparārthatām upetya uccaiḥ
prasabham vikalpajālam apāsya
suṣuptacittavṛttiḥ tat advitīyam
vitatasukhāya padam adhigamaya
50. Having realized the ultimate truth, and having completely cast aside the extensive net of mental distinctions (vikalpa), O you whose mental modifications (cittavṛtti) are dormant, attain that non-dual (advitīya) state for boundless bliss.

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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

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 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 (current chapter) 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