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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-67

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श्रीवसिष्ठ उवाच ।
एवं तौ कुशलप्रश्नं कृतवन्तौ परस्परम् ।
कालेनासाद्य विमलं ज्ञानं मोक्षं ततो गतौ ॥ १ ॥
śrīvasiṣṭha uvāca ,
evaṃ tau kuśalapraśnaṃ kṛtavantau parasparam ,
kālenāsādya vimalaṃ jñānaṃ mokṣaṃ tato gatau 1
1. śrīvasiṣṭha uvāca evaṃ tau kuśalapraśnam kṛtavantau
parasparam kālena āsādya vimalam jñānam mokṣam tataḥ gatau
1. Śrī Vasiṣṭha said: Thus, those two inquired about each other's well-being. In time, having attained pure knowledge, they then achieved final liberation (mokṣa).
ततो वच्मि महाबाहो यथा ज्ञानेतरा गतिः ।
नास्ति संसारतरणे पाशबन्धस्य चेतसः ॥ २ ॥
tato vacmi mahābāho yathā jñānetarā gatiḥ ,
nāsti saṃsārataraṇe pāśabandhasya cetasaḥ 2
2. tataḥ vacmi mahābāho yathā jñāna-itarā gatiḥ
na asti saṃsāra-taraṇe pāśa-bandhasya cetasaḥ
2. Therefore, O mighty-armed one, I will explain how for a mind (cetas) bound by fetters, there is no other path than knowledge (jñāna) for crossing over the ocean of transmigration (saṃsāra).
इदं भव्यमतेर्दुःखमनन्तमपि पेलवम् ।
कुखगस्याऽतरोऽम्भोधिः सर्पारेर्गोष्पदायते ॥ ३ ॥
idaṃ bhavyamaterduḥkhamanantamapi pelavam ,
kukhagasyā'taro'mbhodhiḥ sarpārergoṣpadāyate 3
3. idam bhavyamateḥ duḥkham anantam api pelavam
ku-khagasya ataraḥ ambhodhiḥ sarpāreḥ goṣpadāyate
3. For a noble-minded individual, this infinite suffering (duḥkha), though boundless, is trivial. (It is like) an ocean that is uncrossable for a bad bird, yet for Garuḍa, the enemy of serpents, it becomes a mere cow's hoof-print.
देहातीता महात्मानश्चिन्मात्रस्वात्मनि स्थिताः ।
दूराद्देहं समीक्षन्ते प्रेक्षको जनतामिव ॥ ४ ॥
dehātītā mahātmānaścinmātrasvātmani sthitāḥ ,
dūrāddehaṃ samīkṣante prekṣako janatāmiva 4
4. deha-atītāḥ mahā-ātmānaḥ cit-mātra-sva-ātmani
sthitāḥ dūrāt deham samīkṣante prekṣakaḥ janatām iva
4. Great souls (mahātman), having transcended the body and established in their consciousness-only true Self (ātman), view the body from a distance, just as a spectator watches a crowd.
देहे दुःखातिसंक्षुब्धे का नः क्षतिरुपस्थिता ।
रथे विधुरिते भग्ने सारथेः केव खण्डना ॥ ५ ॥
dehe duḥkhātisaṃkṣubdhe kā naḥ kṣatirupasthitā ,
rathe vidhurite bhagne sāratheḥ keva khaṇḍanā 5
5. dehe duḥkhātisaṃkṣubdhe kā naḥ kṣatiḥ upasthitā
rathe vidhurite bhagne sāratheḥ kā iva khaṇḍanā
5. dehe duḥkhātisaṃkṣubdhe naḥ kā kṣatiḥ upasthitā
rathe vidhurite bhagne sāratheḥ kā iva khaṇḍanā
5. When the body is extremely agitated by suffering, what loss has come to us? Similarly, if the chariot is broken and shattered, what harm is there to the charioteer?
मनसि क्षुब्धतां याते चित्त्वस्याङ्ग किमागतम् ।
तरङ्गजलसंताने वैपरीत्यं किमम्बुधेः ॥ ६ ॥
manasi kṣubdhatāṃ yāte cittvasyāṅga kimāgatam ,
taraṅgajalasaṃtāne vaiparītyaṃ kimambudheḥ 6
6. manasi kṣubdhatām yāte cittvasya aṅga kim āgatam
taraṅgajalasaṃtāne vaiparītyam kim ambudheḥ
6. aṅga manasi kṣubdhatām yāte cittvasya kim āgatam
taraṅgajalasaṃtāne ambudheḥ kim vaiparītyam
6. O dear one, when the mind becomes agitated, what has happened to the principle of consciousness (cittva)? What change or reversal occurs to the ocean when there is an expanse of waves and water?
केऽभवन्पयसां हंसाः पयसामुपलाश्च के ।
काः शिलाः किल दारूणां के भोगाः परमात्मनः ॥ ७ ॥
ke'bhavanpayasāṃ haṃsāḥ payasāmupalāśca ke ,
kāḥ śilāḥ kila dārūṇāṃ ke bhogāḥ paramātmanaḥ 7
7. ke abhavan payasām haṃsāḥ payasām upalāḥ ca ke
kāḥ śilāḥ kila dārūṇām ke bhogāḥ paramātmanaḥ
7. ke payasām haṃsāḥ abhavan ca ke payasām upalāḥ
kila kāḥ dārūṇām śilāḥ paramātmanaḥ ke bhogāḥ
7. Who ever became swans from water? And what stones from water? Indeed, what rocks from wood? What are the experiences or enjoyments (bhogāḥ) of the supreme self (paramātman)?
संबन्धः क इव श्रीमन् शैलापरसमुद्रयोः ।
अन्तरे गिरिसंबाधे कश्च चित्तत्त्वबन्धयोः ॥ ८ ॥
saṃbandhaḥ ka iva śrīman śailāparasamudrayoḥ ,
antare girisaṃbādhe kaśca cittattvabandhayoḥ 8
8. saṃbandhaḥ kaḥ iva śrīman śailāparasamudrayoḥ
antare girisaṃbādhe kaḥ ca cittattvabandhayoḥ
8. śrīman śailāparasamudrayoḥ kaḥ iva saṃbandhaḥ
ca girisaṃbādhe antare cittattvabandhayoḥ kaḥ
8. O prosperous one, what connection exists, as it were, between a mountain and a distant ocean? And what connection is there between the principle of consciousness (cittattva) and bondage (bandha), even in a space obstructed by mountains?
अप्युत्सङ्गोह्यमानानि पद्मानि सरिदम्भसाम् ।
कानि नाम भवन्तीह शरीराणि तथात्मनः ॥ ९ ॥
apyutsaṅgohyamānāni padmāni saridambhasām ,
kāni nāma bhavantīha śarīrāṇi tathātmanaḥ 9
9. api utsaṅgohyamānāni padmāni sarit ambhasām
kāni nāma bhavanti iha śarīrāṇi tathā ātmanaḥ
9. api sarit ambhasām utsaṅgohyamānāni padmāni kāni nāma
bhavanti iha? tathā ātmanaḥ śarīrāṇi (kāni nāma bhavanti)?
9. Just as lotus flowers are carried along in the bosom of river waters, what indeed are these bodies here in relation to the self (ātman)?
संघट्टात्काष्ठपयसोर्यथोत्तुङ्गाः कणादयः ।
देहात्मनोः समायोगात्तथैताश्चित्तवृत्तयः ॥ १० ॥
saṃghaṭṭātkāṣṭhapayasoryathottuṅgāḥ kaṇādayaḥ ,
dehātmanoḥ samāyogāttathaitāścittavṛttayaḥ 10
10. saṅghaṭṭāt kāṣṭha-payasoḥ yathā uttuṅgāḥ kaṇādayaḥ
deha-ātmanoḥ samāyogāt tathā etāḥ cittavṛttayaḥ
10. yathā kāṣṭha-payasoḥ saṅghaṭṭāt uttuṅgāḥ kaṇādayaḥ
tathā deha-ātmanoḥ samāyogāt etāḥ cittavṛttayaḥ
10. Just as prominent particles (like foam) arise from the friction of wood and water, so too do these mental states (cittavṛttayaḥ) arise from the union of body and self (ātman).
संबन्धाद्दारुपयसां प्रतिबिम्बानि दारुणः ।
यथा पयसि लक्ष्यन्ते शरीराणि तथात्मनि ॥ ११ ॥
saṃbandhāddārupayasāṃ pratibimbāni dāruṇaḥ ,
yathā payasi lakṣyante śarīrāṇi tathātmani 11
11. sambandhāt dāru-payasām pratibimbāni dāruṇaḥ
yathā payasi lakṣyante śarīrāṇi tathā ātmani
11. yathā dāru-payasām sambandhāt dāruṇaḥ pratibimbāni payasi lakṣyante,
tathā ātmani śarīrāṇi (lakṣyante)
11. Just as, through the association of wood and water, the reflections of wood are perceived in the water, similarly, bodies are perceived in the self (ātman).
यथा दर्पणवीच्यादौ प्रतिबिम्बानि वस्तुतः ।
नासत्यानि च सत्यानि शरीराणि तथात्मनः ॥ १२ ॥
yathā darpaṇavīcyādau pratibimbāni vastutaḥ ,
nāsatyāni ca satyāni śarīrāṇi tathātmanaḥ 12
12. yathā darpaṇa-vīcy-ādau pratibimbāni vastutaḥ
na asatyāni ca satyāni śarīrāṇi tathā ātmanaḥ
12. yathā darpaṇa-vīcy-ādau pratibimbāni vastutaḥ na asatyāni ca satyāni (bhavanti),
tathā ātmanaḥ śarīrāṇi (na asatyāni ca satyāni bhavanti)
12. Just as reflections in a mirror, waves, and similar phenomena are neither truly unreal nor truly real in essence, similarly, are bodies in relation to the self (ātman).
दारुवार्युपलास्फोटे दुःखिता न यथा क्वचित् ।
संयुक्तेषु वियुक्तेषु न तथा पञ्चसु क्षतिः ॥ १३ ॥
dāruvāryupalāsphoṭe duḥkhitā na yathā kvacit ,
saṃyukteṣu viyukteṣu na tathā pañcasu kṣatiḥ 13
13. dāru-vāry-upalāsphoṭe duḥkhitā na yathā kvacit
saṃyukteṣu viyukteṣu na tathā pañcasu kṣatiḥ
13. kvacit yathā dāru-vāry-upalāsphoṭe duḥkhitā na,
tathā saṃyukteṣu viyukteṣu pañcasu kṣatiḥ na.
13. Just as one is never distressed by the breaking of wood, the splashing of water, or the splitting of a stone, similarly, there is no loss or harm to anyone when the five elements are either conjoined or disjoined.
दारुसंश्लेषितात्तोयात्कम्पशब्दादयो यथा ।
प्रजायन्ते तथैवास्माद्देहाच्चित्परिबोधितात् ॥ १४ ॥
dārusaṃśleṣitāttoyātkampaśabdādayo yathā ,
prajāyante tathaivāsmāddehāccitparibodhitāt 14
14. dāru-saṃśleṣitāt toyāt kampa-śabdādayaḥ yathā
prajāyante tathā eva asmāt dehāt cit-paribodhitāt
14. yathā dāru-saṃśleṣitāt toyāt kampa-śabdādayaḥ prajāyante,
tathā eva asmāt cit-paribodhitāt dehāt.
14. Just as vibrations, sounds, and so on, are produced from water adhering to wood, similarly, they arise from this body when it is enlivened by consciousness (cit).
न शुद्धजडयोरेताः संविदश्चिच्छरीरयोः ।
एता ह्यज्ञानमात्रस्य तस्मिन्नष्टे चिदेव नः ॥ १५ ॥
na śuddhajaḍayoretāḥ saṃvidaściccharīrayoḥ ,
etā hyajñānamātrasya tasminnaṣṭe cideva naḥ 15
15. na śuddha-jaḍayoḥ etāḥ saṃvidaḥ cit-śarīrayoḥ
etāḥ hi ajñāna-mātrasya tasmin naṣṭe cit eva naḥ
15. etāḥ saṃvidaḥ śuddha-jaḍayoḥ na,
cit-śarīrayoḥ na.
hi etāḥ ajñāna-mātrasya.
tasmin naṣṭe cit eva naḥ.
15. These perceptions (or experiences) do not belong to the pure (consciousness) and the inert (matter), nor to consciousness (cit) and the body. Indeed, they pertain solely to ignorance. When that ignorance is destroyed, only consciousness (cit) remains for us.
यथा न कस्यचिद्वारिदारुश्लेषेऽनुभूतयः ।
तथा न कस्यचिद्देहदेहिसङ्गेऽनुभूतयः ॥ १६ ॥
yathā na kasyacidvāridāruśleṣe'nubhūtayaḥ ,
tathā na kasyaciddehadehisaṅge'nubhūtayaḥ 16
16. yathā na kasyacit vāri-dāru-śleṣe anubhūtayaḥ
tathā na kasyacit deha-dehi-saṅge anubhūtayaḥ
16. yathā kasyacit vāri-dāru-śleṣe anubhūtayaḥ na,
tathā kasyacit deha-dehi-saṅge anubhūtayaḥ na.
16. Just as there are no experiences for anyone arising from the adhesion of water and wood, similarly there are no experiences for anyone arising from the conjunction of the body and the embodied (ātman).
अज्ञस्यायं यथा दृष्टः संसारः सत्यतां गतः ।
न ज्ञस्यायं यथाभूतः संसारः सत्यतां गतः ॥ १७ ॥
ajñasyāyaṃ yathā dṛṣṭaḥ saṃsāraḥ satyatāṃ gataḥ ,
na jñasyāyaṃ yathābhūtaḥ saṃsāraḥ satyatāṃ gataḥ 17
17. ajñasya ayam yathā dṛṣṭaḥ saṃsāraḥ satyatām gataḥ |
na jñasya ayam yathābhūtaḥ saṃsāraḥ satyatām gataḥ ||
17. yathā ajñasya ayam saṃsāraḥ dṛṣṭaḥ satyatām gataḥ,
tathā na jñasya ayam yathābhūtaḥ saṃsāraḥ satyatām gataḥ
17. Just as this cycle of rebirth (saṃsāra) is perceived by the ignorant as having attained reality, so too, for the wise person, this cycle of rebirth (saṃsāra), in its true nature, is not perceived as having attained reality.
अन्तःसङ्गविहीनास्तु यथा स्नेहा दृषज्जले ।
तथासक्तमनोवृत्तौ बाह्यभोगानुभूतयः ॥ १८ ॥
antaḥsaṅgavihīnāstu yathā snehā dṛṣajjale ,
tathāsaktamanovṛttau bāhyabhogānubhūtayaḥ 18
18. antaḥsaṅgavihīnāḥ tu yathā snehāḥ dṛṣat jale |
tathā asaktamanovṛttau bāhyabhogānubhūtayaḥ ||
18. yathā snehāḥ dṛṣat jale antaḥsaṅgavihīnāḥ tu,
tathā bāhyabhogānubhūtayaḥ asaktamanovṛttau (bhavanti)
18. Just as oils are free from internal attachment (antaḥsaṅga) when in water, so too are the experiences of external enjoyments for one whose mental tendencies are unattached.
अन्तःसङ्गेन रहितो यद्वत्सलिलकाष्ठयोः ।
संबन्धस्तद्वदेवान्तरसङ्गो देहदेहिनोः ॥ १९ ॥
antaḥsaṅgena rahito yadvatsalilakāṣṭhayoḥ ,
saṃbandhastadvadevāntarasaṅgo dehadehinoḥ 19
19. antaḥsaṅgena rahitaḥ yadvat salilakāṣṭhayoḥ |
saṃbandhaḥ tadvat eva antara asaṅgaḥ dehadehinoḥ ||
19. yadvat salilakāṣṭhayoḥ saṃbandhaḥ antaḥsaṅgena rahitaḥ,
tadvat eva dehadehinoḥ antara asaṅgaḥ (bhavati)
19. Just as the connection between water and wood is devoid of internal attachment (antaḥsaṅga), exactly so is the internal non-attachment between the body and its embodied soul.
अन्तःसङ्गेन रहितः संबन्धो जलकाष्ठयोः ।
स देहदेहिनोश्चैवं प्रतिबिम्बाम्भसोस्तथा ॥ २० ॥
antaḥsaṅgena rahitaḥ saṃbandho jalakāṣṭhayoḥ ,
sa dehadehinoścaivaṃ pratibimbāmbhasostathā 20
20. antaḥsaṅgena rahitaḥ saṃbandhaḥ jalakāṣṭhayoḥ |
saḥ dehadehinoḥ ca evam pratibimbāmbhasoḥ tathā ||
20. jalakāṣṭhayoḥ saṃbandhaḥ antaḥsaṅgena rahitaḥ saḥ dehadehinoḥ ca evam,
tathā pratibimbāmbhasoḥ (ca) (bhavati)
20. The connection between water and wood is devoid of internal attachment (antaḥsaṅga). Such is also the case for the body and the embodied (soul), and similarly for a reflection and the water.
स्थिता सर्वत्र संवित्तिः शुद्धा संवेद्यवर्जिता ।
द्वित्वोपलाञ्छिता त्वन्या दुःसंवित्तिर्न विद्यते ॥ २१ ॥
sthitā sarvatra saṃvittiḥ śuddhā saṃvedyavarjitā ,
dvitvopalāñchitā tvanyā duḥsaṃvittirna vidyate 21
21. sthitā sarvatra saṃvittiḥ śuddhā saṃvedyavarjitā
dvittvopalāñchitā tu anyā duḥsaṃvittiḥ na vidyate
21. śuddhā saṃvedyavarjitā saṃvittiḥ sarvatra sthitā
tu anyā dvittvopalāñchitā duḥsaṃvittiḥ na vidyate
21. Pure consciousness (saṃvitti), devoid of any cognizable object, is established everywhere. But another [form of consciousness], marked by duality, is a distressed apprehension (saṃvitti). [However], such a distressed consciousness does not truly exist.
अदुःखमेति दुःखित्वमन्तःसंवेदना स्फुटम् ।
स्फारो भवति वेतालो वेतालत्वेन भावितः ॥ २२ ॥
aduḥkhameti duḥkhitvamantaḥsaṃvedanā sphuṭam ,
sphāro bhavati vetālo vetālatvena bhāvitaḥ 22
22. aduḥkham eti duḥkhitvam antaḥsaṃvedanā sphuṭam
sphāraḥ bhavati vetālaḥ vetālatvena bhāvitaḥ
22. aduḥkham antaḥsaṃvedanā sphuṭam duḥkhitvam eti
vetālatvena bhāvitaḥ vetālaḥ sphāraḥ bhavati
22. What is not suffering (aduḥkha) clearly becomes suffering (duḥkhitva) through inner perception (saṃvedana). A Vetāla (goblin) manifests when it is imagined as a Vetāla.
असंबन्धोऽपि संबन्धो भवत्यन्तर्विनिश्चयात् ।
स्वप्नाङ्गनासुरतवत्स्थाणुवेतालसङ्गवत् ॥ २३ ॥
asaṃbandho'pi saṃbandho bhavatyantarviniścayāt ,
svapnāṅganāsuratavatsthāṇuvetālasaṅgavat 23
23. asaṃbandhaḥ api saṃbandhaḥ bhavati antarviniścayāt
svapnāṅganāsuratavat sthāṇuvetālasaṅgavat
23. asaṃbandhaḥ api antarviniścayāt saṃbandhaḥ
bhavati svapnāṅganāsuratavat sthāṇuvetālasaṅgavat
23. Even what is unconnected becomes connected through inner conviction. This is like sexual union with a woman in a dream, or like the perceived association of a tree-stump (sthāṇu) with a Vetāla (goblin).
असत्प्रायो हि संबन्धो यथा सलिलकाष्ठयोः ।
तथैव मिथ्यासंबन्धः शरीरपरमात्मनोः ॥ २४ ॥
asatprāyo hi saṃbandho yathā salilakāṣṭhayoḥ ,
tathaiva mithyāsaṃbandhaḥ śarīraparamātmanoḥ 24
24. asatprāyaḥ hi saṃbandhaḥ yathā salilakāṣṭhayoḥ
tathā eva mithyāsaṃbandhaḥ śarīraparamātmanoḥ
24. yathā salilakāṣṭhayoḥ asatprāyaḥ saṃbandhaḥ hi
tathā eva mithyāsaṃbandhaḥ śarīraparamātmanoḥ
24. Indeed, the connection is almost non-existent, just as between water and wood. Similarly, the connection between the body and the supreme Self (paramātman) is false.
अन्तःसङ्गं विना नाम्बु काष्ठपातैः प्रगृह्यते ।
आत्माऽङ्गसङ्गरहितो देहदुःखैर्न दह्यते ॥ २५ ॥
antaḥsaṅgaṃ vinā nāmbu kāṣṭhapātaiḥ pragṛhyate ,
ātmā'ṅgasaṅgarahito dehaduḥkhairna dahyate 25
25. antaḥsaṅgam vinā na ambu kāṣṭhapātaiḥ pragṛhyate
ātmā aṅgasaṅgarahitaḥ dehaduḥkhaiḥ na dahyate
25. ambu antaḥsaṅgam vinā kāṣṭhapātaiḥ na pragṛhyate
ātmā aṅgasaṅgarahitaḥ dehaduḥkhaiḥ na dahyate
25. Just as water is not firmly grasped by falling sticks without internal adherence, similarly, the self (ātman), devoid of attachment to the body, is not afflicted by bodily miseries.
देहभावनयैवात्मा देहदुःखवशे स्थितः ।
तत्त्यागेन ततो मुक्तो भवतीति विदुर्बुधाः ॥ २६ ॥
dehabhāvanayaivātmā dehaduḥkhavaśe sthitaḥ ,
tattyāgena tato mukto bhavatīti vidurbudhāḥ 26
26. dehabhāvanayā eva ātmā dehaduḥkhavaśe sthitaḥ
tattyāgena tataḥ muktaḥ bhavati iti viduḥ budhāḥ
26. ātmā dehabhāvanayā eva dehaduḥkhavaśe sthitaḥ
tattyāgena tataḥ muktaḥ bhavati iti budhāḥ viduḥ
26. The self (ātman) remains subject to bodily miseries solely through its identification with the body. The wise, therefore, know that by abandoning that (identification), one becomes liberated (mokṣa).
अन्तःसङ्गविहीनत्वाद्दुःखवन्त्यङ्ग नो यथा ।
पत्राम्बुमलदारूणि श्लिष्टान्यपि परस्परम् ॥ २७ ॥
antaḥsaṅgavihīnatvādduḥkhavantyaṅga no yathā ,
patrāmbumaladārūṇi śliṣṭānyapi parasparam 27
27. antaḥsaṅgavihīnatvāt duḥkhavanti aṅga na u
yathā patrāmbūmaladārūṇi śliṣṭāni api parasparam
27. aṅga yathā patrāmbūmaladārūṇi parasparam api
śliṣṭāni antaḥsaṅgavihīnatvāt na u duḥkhavanti
27. O dear one, just as leaves, water, dirt, and wood, though clinging to one another, are not miserable due to their lack of internal adherence.
अन्तःसङ्गेन रहिता यान्ति निर्दुःखतां पराम् ।
श्लिष्टान्यपि तथैवात्मदेहेन्द्रियमनांस्यलम् ॥ २८ ॥
antaḥsaṅgena rahitā yānti nirduḥkhatāṃ parām ,
śliṣṭānyapi tathaivātmadehendriyamanāṃsyalam 28
28. antaḥsaṅgena rahitāḥ yānti nirduḥkhatām parām
śliṣṭāni api tathā eva ātmadehendriyamanāṃsi alam
28. antaḥsaṅgena rahitāḥ parām nirduḥkhatām yānti
tathā eva ātmadehendriyamanāṃsi api śliṣṭāni alam
28. Those who are devoid of internal attachment attain supreme freedom from misery. Likewise, the self (ātman), body, senses, and mind, though intimately conjoined, (can also achieve this) indeed.
अन्तःसङ्गो हि संसारे सर्वेषां राम देहिनाम् ।
जरामरणमोहानां तरूणां बीजकारणम् ॥ २९ ॥
antaḥsaṅgo hi saṃsāre sarveṣāṃ rāma dehinām ,
jarāmaraṇamohānāṃ tarūṇāṃ bījakāraṇam 29
29. antaḥsaṅgaḥ hi saṃsāre sarveṣām rāma dehinām
jarāmaraṇamohānām tarūṇām bījakāraṇam
29. rāma,
antaḥsaṅgaḥ hi sarveṣām dehinām saṃsāre jarāmaraṇamohānām tarūṇām bījakāraṇam
29. O Rama, internal attachment is indeed the seed-cause of the trees of old age, death, and delusion for all embodied beings in the cycle of transmigration (saṃsāra).
अन्तःसंसङ्गवाञ्जन्तुर्मग्नः संसारसागरे ।
अन्तःसंसक्तिमुक्तस्तु तीर्णः संसारसागरात् ॥ ३० ॥
antaḥsaṃsaṅgavāñjanturmagnaḥ saṃsārasāgare ,
antaḥsaṃsaktimuktastu tīrṇaḥ saṃsārasāgarāt 30
30. antaḥsaṃsaṅgavān jantuḥ magnaḥ saṃsārasāgare
antaḥsaṃsaktimuktaḥ tu tīrṇaḥ saṃsārasāgarāt
30. antaḥsaṃsaṅgavān jantuḥ saṃsārasāgare magnaḥ; tu,
antaḥsaṃsaktimuktaḥ saṃsārasāgarāt tīrṇaḥ
30. A living being endowed with internal attachment is submerged in the ocean of transmigration (saṃsāra). But one freed from internal attachment has crossed over the ocean of transmigration (saṃsāra).
अन्तःसंसङ्गवच्चित्तं शतशाखमिवोच्यते ।
अन्तःसंसङ्गरहितं विलीनं चित्तमुच्यते ॥ ३१ ॥
antaḥsaṃsaṅgavaccittaṃ śataśākhamivocyate ,
antaḥsaṃsaṅgarahitaṃ vilīnaṃ cittamucyate 31
31. antaḥsaṃsaṅgavat cittam śataśākham iva ucyate
antaḥsaṃsaṅgarahitam vilīnam cittam ucyate
31. antaḥsaṃsaṅgavat cittam śataśākham iva ucyate;
antaḥsaṃsaṅgarahitam cittam vilīnam ucyate
31. The mind (citta) with internal attachment is said to be like a hundred-branched tree. The mind (citta) devoid of internal attachment is said to be dissolved.
भग्नस्फटिकवद्विद्धि मनः सक्तमपावनम् ।
अभग्नस्फटिकाभासमसक्तं विद्धि मे मनः ॥ ३२ ॥
bhagnasphaṭikavadviddhi manaḥ saktamapāvanam ,
abhagnasphaṭikābhāsamasaktaṃ viddhi me manaḥ 32
32. bhagnasphaṭikavat viddhi manaḥ saktam apāvanam
abhagnasphaṭikābhāsam asaktam viddhi me manaḥ
32. bhagnasphaṭikavat saktam manaḥ apāvanam viddhi;
abhagnasphaṭikābhāsam asaktam me manaḥ viddhi
32. Know the attached mind (manas) to be impure, like a broken crystal. Know my unattached mind (manas) to have the appearance of an unbroken crystal.
असक्तं निर्मलं चित्तं मुक्तं संसार्यपि स्फुटम् ।
सक्तं तु दीर्घतपसा युक्तमप्यतिबन्धवत् ॥ ३३ ॥
asaktaṃ nirmalaṃ cittaṃ muktaṃ saṃsāryapi sphuṭam ,
saktaṃ tu dīrghatapasā yuktamapyatibandhavat 33
33. asaktam nirmalam cittam muktam saṃsāri api sphuṭam
saktam tu dīrghatapasā yuktam api atibandhavat
33. asaktam nirmalam cittam saṃsāri api sphuṭam muktam
tu saktam dīrghatapasā yuktam api atibandhavat
33. A mind that is unattached and pure is clearly liberated, even while it remains within the cycle of transmigration (saṃsāra). But an attached mind, even one that has engaged in long austerity (tapas), remains excessively bound.
अन्तःसक्तं मनो बद्धं मुक्तं सक्तिविवर्जितम् ।
अन्तःसंसक्तिरेवैकं कारणं बन्धमोक्षयोः ॥ ३४ ॥
antaḥsaktaṃ mano baddhaṃ muktaṃ saktivivarjitam ,
antaḥsaṃsaktirevaikaṃ kāraṇaṃ bandhamokṣayoḥ 34
34. antaḥsaktam manaḥ baddham muktam saktivivarjitam
antaḥsaṃsaktiḥ eva ekam kāraṇam bandhamokṣayoḥ
34. antaḥsaktam manaḥ baddham saktivivarjitam muktam
antaḥsaṃsaktiḥ eva ekam kāraṇam bandhamokṣayoḥ
34. A mind that is internally attached is bound, while a mind devoid of attachment is liberated. Indeed, internal attachment alone is the sole cause for both bondage and liberation (mokṣa).
अन्तःसंसक्तिमुक्तस्य कुर्वतोऽपि न कर्तृता ।
गुणदोषवती तोये दारुवाहननौर्यथा ॥ ३५ ॥
antaḥsaṃsaktimuktasya kurvato'pi na kartṛtā ,
guṇadoṣavatī toye dāruvāhananauryathā 35
35. antaḥsaṃsaktimuktasya kurvataḥ api na kartṛtā
guṇadoṣavatī toye dāruvāhananauḥ yathā
35. antaḥsaṃsaktimuktasya kurvataḥ api kartṛtā
na yathā toye dāruvāhananauḥ guṇadoṣavatī
35. For one who is liberated from internal attachment, there is no sense of doership, even while performing actions. This is just like a boat carrying wood in the water, which is subject to favorable and unfavorable conditions.
अन्तःसंसक्तितो जन्तोरकर्तुरपि कर्तृता ।
सुखदुःखवति स्वप्ने संभ्रमोन्मुखता यथा ॥ ३६ ॥
antaḥsaṃsaktito jantorakarturapi kartṛtā ,
sukhaduḥkhavati svapne saṃbhramonmukhatā yathā 36
36. antaḥsaṃsaktitaḥ jantoḥ akartuḥ api kartṛtā
sukhaduḥkhavati svapne saṃbhramonmukhatā yathā
36. antaḥsaṃsaktitaḥ jantoḥ akartuḥ api kartṛtā
yathā sukhaduḥkhavati svapne saṃbhramonmukhatā
36. From internal attachment, the sense of doership arises even for a living being (jantu) who is not truly an agent. This is just like the experience of bewilderment and facing confusion in a dream filled with pleasure and pain.
चित्ते कर्तरि कर्तृत्वमदेहस्यापि विद्यते ।
स्वप्नादाविव विक्षुब्धसुखदुःखदृशोपमम् ॥ ३७ ॥
citte kartari kartṛtvamadehasyāpi vidyate ,
svapnādāviva vikṣubdhasukhaduḥkhadṛśopamam 37
37. citte kartari kartṛtvam adehasya api vidyate
svapnādau iva vikṣubdha sukha-duḥkha-dṛśā upamam
37. adehasya api citte kartari kartṛtvam vidyate,
svapnādau iva vikṣubdha sukha-duḥkha-dṛśā upamam
37. Even for one who is bodiless, agency (kartṛtva) is experienced in the mind (citta), just as in a dream, etc., it resembles the experience of agitated perceptions of pleasure and pain.
अकर्तरि मनस्यन्तरकर्तृत्वं स्फुटं भवेत् ।
शून्यचित्तो हि पुरुषः कुर्वन्नपि न चेतति ॥ ३८ ॥
akartari manasyantarakartṛtvaṃ sphuṭaṃ bhavet ,
śūnyacitto hi puruṣaḥ kurvannapi na cetati 38
38. akartari manasi antarakartṛtvam sphuṭam bhavet
śūnyacittaḥ hi puruṣaḥ kurvan api na cetati
38. manasi akartari antarakartṛtvam sphuṭam bhavet.
hi śūnyacittaḥ puruṣaḥ kurvan api na cetati
38. When the mind (manas) is not considered the doer, inner agency (kartṛtva) becomes clear. Indeed, a person (puruṣa) whose mind is vacant does not perceive, even while performing actions.
चेतसा कृतमाप्नोषि चेतसा न कृतं तु न ।
न क्वचित्कारणे देहो न च चित्तेन कर्तृता ॥ ३९ ॥
cetasā kṛtamāpnoṣi cetasā na kṛtaṃ tu na ,
na kvacitkāraṇe deho na ca cittena kartṛtā 39
39. cetasā kṛtam āpnoṣi cetasā na kṛtam tu na na
kvacit kāraṇe dehaḥ na ca cittena kartṛtā
39. cetasā kṛtam āpnoṣi,
cetasā na kṛtam tu na.
dehaḥ kvacit kāraṇe na (asti),
ca cittena kartṛtā na (asti)
39. You obtain (the results of) what is done by the mind (cetas), but you do not obtain what is not done by the mind. The body is never the cause (of agency or results), nor is true agency (kartṛtā) ever attributed to the mind (citta).
असंसक्तमकर्तेव कुर्वदेव मनो विदुः ।
न कर्मफलभोक्तृत्वमसक्तं प्रतिपद्यते ॥ ४० ॥
asaṃsaktamakarteva kurvadeva mano viduḥ ,
na karmaphalabhoktṛtvamasaktaṃ pratipadyate 40
40. asaṃsaktam akartā iva kurvat eva manaḥ viduḥ
na karma-phala-bhoktṛtvam asaktam pratipadyate
40. asaṃsaktam akartā iva kurvat eva manaḥ viduḥ.
asaktam karma-phala-bhoktṛtvam na pratipadyate
40. They understand the mind (manas) as unattached, acting merely *as if* it were a doer. The unattached (self) does not experience the enjoyership of the fruits of action (karma).
ब्रह्महत्याश्वमेधाभ्यामसंसक्तो न लिप्यते ।
दूरस्थकान्तासंलीनमनाः कार्यैरिवाग्रगैः ॥ ४१ ॥
brahmahatyāśvamedhābhyāmasaṃsakto na lipyate ,
dūrasthakāntāsaṃlīnamanāḥ kāryairivāgragaiḥ 41
41. brahmahatyāśvamedhābhyām asaṃsaktaḥ na lipyate
dūrasthakāntāsaṃlīnamanāḥ kāryaiḥ iva agragaiḥ
41. asaṃsaktaḥ brahmahatyāśvamedhābhyām na lipyate
dūrasthakāntāsaṃlīnamanāḥ agragaiḥ kāryaiḥ iva
41. One who is unattached is not tainted by (the karmic effects of) even a *brahmahatyā* (killing of a Brahmin) or an *aśvamedha* (Vedic horse sacrifice). This is like a mind that is not absorbed in a distant beloved, remaining unaffected by pressing duties.
अन्तःसंसक्तिनिर्मुक्तो जीवो मधुरवृत्तिमान् ।
बहिःकुर्वन्नकुर्वन्वा कर्ता भोक्ता न हि क्वचित् ॥ ४२ ॥
antaḥsaṃsaktinirmukto jīvo madhuravṛttimān ,
bahiḥkurvannakurvanvā kartā bhoktā na hi kvacit 42
42. antaḥsaṃsaktinirmuktaḥ jīvaḥ madhuravṛttimān
bahiḥ kurvan akurvan vā kartā bhoktā na hi kvacit
42. jīvaḥ antaḥsaṃsaktinirmuktaḥ madhuravṛttimān
bahiḥ kurvan vā akurvan kvacit na hi kartā bhoktā
42. The *jīva* (individual soul) liberated from internal attachment and having a pleasant mental disposition, whether acting or not acting externally, is certainly never a doer or an experiencer.
अन्तःसंसक्तिमुक्तं यन्मनः स्यात्तदकर्तृकम् ।
तद्विमुक्तं प्रशान्तं तत्तद्युक्तं तदलेपकम् ॥ ४३ ॥
antaḥsaṃsaktimuktaṃ yanmanaḥ syāttadakartṛkam ,
tadvimuktaṃ praśāntaṃ tattadyuktaṃ tadalepakam 43
43. antaḥsaṃsaktimuktam yat manaḥ syāt tat akartṛkam
tat vimuktam praśāntam tat tat yuktam tat alepakam
43. yat antaḥsaṃsaktimuktam manaḥ syāt tat akartṛkam
tat vimuktam tat praśāntam tat yuktam tat alepakam
43. The mind (manas) that is freed from internal attachment becomes free from doership (akartṛka). Such a mind is truly liberated, perfectly serene, perpetually integrated (yukta in yoga), and utterly untainted.
तस्मात्सर्वपदार्थानां श्लिष्टानां निश्चितं बहिः ।
सर्वदुःखकरीं क्रूरामन्तःसक्तिं विवर्जयेत् ॥ ४४ ॥
tasmātsarvapadārthānāṃ śliṣṭānāṃ niścitaṃ bahiḥ ,
sarvaduḥkhakarīṃ krūrāmantaḥsaktiṃ vivarjayet 44
44. tasmāt sarvapadārthānām śliṣṭānām niścitam bahiḥ
sarvaduḥkhakarīm krūrām antaḥsaktim vivarjayet
44. tasmāt niścitam bahiḥ śliṣṭānām sarvapadārthānām
sarvaduḥkhakarīm krūrām antaḥsaktim vivarjayet
44. Therefore, one should certainly shun cruel internal attachment (antaḥsakti) that causes all suffering, even concerning all external objects to which one is clinging.
विरहितमलमन्तःसङ्गदोषेण चेतः शममुपगतमाद्यं व्योमवन्निर्मलाभम् ।
सकलमलविमुक्तेनात्मनैकत्वमेति स्थिरमणिनिभमम्भोवारिणी वारिनीले ॥ ४५ ॥
virahitamalamantaḥsaṅgadoṣeṇa cetaḥ śamamupagatamādyaṃ vyomavannirmalābham ,
sakalamalavimuktenātmanaikatvameti sthiramaṇinibhamambhovāriṇī vārinīle 45
45. virahitamalam antaḥsaṅgadoṣeṇa cetaḥ
śamam upagatam ādyam vyomavat nirmalābham
sakalamalavimuktena ātmanā ekatvam eti
sthiramaṇinbham ambhaḥ vāriṇī vārinīle
45. antaḥsaṅgadoṣeṇa virahitamalam ādyam
vyomavat nirmalābham cetaḥ śamam upagatam
sakalamalavimuktena ātmanā ekatvam eti
sthiramaṇinbham ambhaḥ vāriṇī vārinīle
45. The mind, completely devoid of the flaw of internal attachment (saṅga), attains primal peace, becoming pure and radiant like the sky. Free from all impurities, it achieves oneness with the Self (ātman), just as a steady, gem-like water drop merges indistinguishably into the dark blue water.

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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

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 (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 (current chapter) 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