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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-72

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श्रीवसिष्ठ उवाच ।
देहे जाते न जातोऽसि देहे नष्टे न नश्यसि ।
त्वमात्मन्यकलङ्कात्मा देहस्तव न कश्चन ॥ १ ॥
śrīvasiṣṭha uvāca ,
dehe jāte na jāto'si dehe naṣṭe na naśyasi ,
tvamātmanyakalaṅkātmā dehastava na kaścana 1
1. śrīvasiṣṭhaḥ uvāca dehe jāte na jātaḥ asi dehe naṣṭe na
naśyasi tvam ātmani akalaṅkātmā dehaḥ tava na kaścana
1. śrīvasiṣṭhaḥ uvāca dehe jāte tvam na jātaḥ asi dehe naṣṭe na
nasyasi tvam ātmani akalaṅkātmā (asi) tava dehaḥ na kaścana
1. Shri Vasishtha said: You are not born when the body comes into being, nor do you perish when the body is destroyed. You are by nature the unblemished self (ātman); this body is not truly yours at all.
यः कुण्डबदरन्यायो या घटाकाशसंस्थितिः ।
तत्रैकस्मिन्क्षते क्षीणे द्वे इति व्यर्थकल्पना ॥ २ ॥
yaḥ kuṇḍabadaranyāyo yā ghaṭākāśasaṃsthitiḥ ,
tatraikasminkṣate kṣīṇe dve iti vyarthakalpanā 2
2. yaḥ kuṇḍabadaranyāyaḥ yā ghaṭākāśasaṃsthitiḥ
tatra ekasmin kṣate kṣīṇe dve iti vyarthakalpanā
2. yaḥ kuṇḍabadaranyāyaḥ yā ghaṭākāśasaṃsthitiḥ tatra
ekasmin kṣate kṣīṇe (sati) dve iti vyarthakalpanā
2. The analogy of the jujube fruit in a pot, or the condition of pot-space (ākāśa): in such a context, when one (the pot/body) is damaged and destroyed, to conceive of 'two' (i.e., container and contained as truly separate entities) is a useless imagination.
विनाशिनि विनष्टेऽस्मिन्देहे स्वां स्थितिमागते ।
विनश्यामीति यः खेदी तं धिगस्त्वन्धचेतसम् ॥ ३ ॥
vināśini vinaṣṭe'smindehe svāṃ sthitimāgate ,
vinaśyāmīti yaḥ khedī taṃ dhigastvandhacetasam 3
3. vināśini vinaṣṭe asmin dehe svām sthitim āgate
vinaśyāmi iti yaḥ khedī tam dhik astu andhacetasam
3. asmin vināśini dehe vinaṣṭe svām sthitim āgate (sati) yaḥ "vinaśyāmi" iti khedī astu,
tam andhacetasam dhik
3. When this perishable body is destroyed and has returned to its intrinsic state, whoever grieves with the thought, "I am perishing!" – shame upon that individual with a blind mind.
यादृशो रश्मिरथयोः स्नेहोद्वेगविवर्जितः ।
संबन्धस्तादृशो देहचित्तेन्द्रियमुखैश्चितेः ॥ ४ ॥
yādṛśo raśmirathayoḥ snehodvegavivarjitaḥ ,
saṃbandhastādṛśo dehacittendriyamukhaiściteḥ 4
4. yādṛśaḥ raśmirathayoḥ sneha-udvega-vivarjitaḥ
sambandhaḥ tādṛśaḥ deha-citta-indriya-mukhaiḥ citeḥ
4. yādṛśaḥ raśmirathayoḥ sneha-udvega-vivarjitaḥ sambandhaḥ,
tādṛśaḥ deha-citta-indriya-mukhaiḥ citeḥ (sambandhaḥ).
4. Just as the connection between reins and a chariot is free from affection and agitation, similarly, the relationship of consciousness (citi) with the body, mind, and senses is of that very kind.
गतेतरेतरापेक्षः सरःपङ्कामलाम्भसाम् ।
यथा राघव संबन्धस्तथा देहेन्द्रियात्मनाम् ॥ ५ ॥
gatetaretarāpekṣaḥ saraḥpaṅkāmalāmbhasām ,
yathā rāghava saṃbandhastathā dehendriyātmanām 5
5. gata-itaretarāpekṣaḥ saraḥ-paṅka-amala-ambhasām
yathā rāghava sambandhaḥ tathā deha-indriya-ātmanām
5. rāghava,
yathā saraḥ-paṅka-amala-ambhasām gata-itaretarāpekṣaḥ sambandhaḥ,
tathā deha-indriya-ātmanām (sambandhaḥ).
5. O Rāghava, just as the mutual dependence of a lake, mud, and clear waters is established, similarly, such is the connection of the body, senses, and the self (ātman).
यादृशोऽध्वा गताध्वानां निरास्थापरिदेवनः ।
संयोगो विप्रयोगश्च तादृशो देहदेहिनोः ॥ ६ ॥
yādṛśo'dhvā gatādhvānāṃ nirāsthāparidevanaḥ ,
saṃyogo viprayogaśca tādṛśo dehadehinoḥ 6
6. yādṛśaḥ adhvā gatādhvānām nirāsthā-paridevanaḥ
saṃyogaḥ viprayogaḥ ca tādṛśaḥ deha-dehinoḥ
6. yādṛśaḥ gatādhvānām adhvā nirāsthā-paridevanaḥ,
saṃyogaḥ ca viprayogaḥ deha-dehinoḥ tādṛśaḥ (bhavati).
6. Just as the journey of those who have completed their path is without attachment or lamentation, similarly, the union and separation of the body and the embodied self (dehin) are of that same nature.
यथा कल्पितवेतालविकारभयभीतयः ।
मिथ्यैव कल्पिता एते तथा स्नेहसुखादयः ॥ ७ ॥
yathā kalpitavetālavikārabhayabhītayaḥ ,
mithyaiva kalpitā ete tathā snehasukhādayaḥ 7
7. yathā kalpita-vetāla-vikāra-bhaya-bhītayaḥ
mithyā eva kalpitāḥ ete tathā sneha-sukha-ādayaḥ
7. yathā kalpita-vetāla-vikāra-bhaya-bhītayaḥ mithyā eva kalpitāḥ (santi),
tathā ete sneha-sukha-ādayaḥ (api mithyā eva kalpitāḥ santi).
7. Just as fears caused by imagined ghostly transformations are merely illusory, similarly, these (referring to) affection, happiness, and other such things are also merely imagined.
भूतपञ्चकसंपिण्डाद्रचिता जनताः पृथक् ।
एकस्मादेव विटपाद्विचित्रा इव पुत्रिकाः ॥ ८ ॥
bhūtapañcakasaṃpiṇḍādracitā janatāḥ pṛthak ,
ekasmādeva viṭapādvicitrā iva putrikāḥ 8
8. bhūtapñcakasaṃpiṇḍāt racitāḥ janatāḥ pṛthak
ekasmāt eva viṭapāt vicitrāḥ iva putrikāḥ
8. janatāḥ pṛthak bhūtapñcakasaṃpiṇḍāt racitāḥ
ekasmāt eva viṭapāt vicitrāḥ putrikāḥ iva
8. From the aggregate of the five elements, various beings are created distinctly, just as diverse dolls are made from a single branch.
काष्ठेतरत्काष्ठभारे किंचिदन्यन्न दृश्यते ।
भूतपिण्डेतरद्देहे किंचिदन्यन्न दृश्यते ॥ ९ ॥
kāṣṭhetaratkāṣṭhabhāre kiṃcidanyanna dṛśyate ,
bhūtapiṇḍetaraddehe kiṃcidanyanna dṛśyate 9
9. kāṣṭha itarat kāṣṭhabhāre kiñcit anyat na dṛśyate
bhūtapiṇḍa itarat dehe kiñcit anyat na dṛśyate
9. kāṣṭhabhāre kāṣṭha itarat kiñcit anyat na dṛśyate
dehe bhūtapiṇḍa itarat kiñcit anyat na dṛśyate
9. In a load of wood, nothing is seen other than wood. Similarly, in a body, nothing is seen other than the aggregate of elements.
भूतपञ्चकविक्षोभनाशोत्पादेषु हे जनाः ।
हर्षामर्षविषादानां किं भवन्तो वशं गताः ॥ १० ॥
bhūtapañcakavikṣobhanāśotpādeṣu he janāḥ ,
harṣāmarṣaviṣādānāṃ kiṃ bhavanto vaśaṃ gatāḥ 10
10. bhūtapñcakavikṣobhanāśotpādeṣu he janāḥ
harṣāmarṣaviṣādānām kim bhavantaḥ vaśam gatāḥ
10. he janāḥ,
bhūtapñcakavikṣobhanāśotpādeṣu harṣāmarṣaviṣādānām vaśam kim bhavantaḥ gatāḥ
10. Oh people, why do you fall under the sway of joy, anger, and sorrow when there is agitation, destruction, or creation of the five elements?
को नामातिशयः पुंसां स्त्रीनाम्न्यपरनाम्नि च ।
पेलवे भूतसंघाते प्रोद्भूतजनपातवत् ॥ ११ ॥
ko nāmātiśayaḥ puṃsāṃ strīnāmnyaparanāmni ca ,
pelave bhūtasaṃghāte prodbhūtajanapātavat 11
11. kaḥ nāma atiśayaḥ puṃsām strīnāmni aparanāmni
ca pelave bhūtasaṃghāte prodbhūtajana-pātavat
11. puṃsām ca strīnāmni aparanāmni ca kaḥ nāma atiśayaḥ
pelave bhūtasaṃghāte prodbhūtajana-pātavat
11. What is the special distinction among men and among those designated as women? It is like the falling of people who have come into being within the fragile aggregate of elements.
संनिवेशांशवैचित्र्यमज्ञानामेव तुष्टये ।
तज्ज्ञानां तु यथाभूतभूतपञ्चकदर्शनम् ॥ १२ ॥
saṃniveśāṃśavaicitryamajñānāmeva tuṣṭaye ,
tajjñānāṃ tu yathābhūtabhūtapañcakadarśanam 12
12. saṃniveśāṃśavaicitryam ajñānām eva tuṣṭaye
tajjñānām tu yathābhūtabhūtapancakadarśanam
12. The intricate variety of composite parts brings delight only to the ignorant. But for those who truly know, it is the perception of the five fundamental elements (bhūtas) as they actually exist.
मिथः शिलापुत्रकयोर्यथैकोपलपुत्रयोः ।
श्लिष्टयोरपि नो रागस्तथा चित्तशरीरयोः ॥ १३ ॥
mithaḥ śilāputrakayoryathaikopalaputrayoḥ ,
śliṣṭayorapi no rāgastathā cittaśarīrayoḥ 13
13. mithaḥ śilāputrakayoḥ yathā ekopalaputrayoḥ
śliṣṭayoḥ api no rāgaḥ tathā cittaśarīrayoḥ
13. Just as there is no mutual affection (rāga) between two stone figures, or between two figures carved from a single stone, even when they are joined, similarly, there is no such attachment (rāga) between the mind (citta) and the body.
मृत्पुंसां यादृशोऽन्योन्यमाशयः संगमे भवेत् ।
बुद्धीन्द्रियात्ममनसां संगमे तादृशोऽस्तु ते ॥ १४ ॥
mṛtpuṃsāṃ yādṛśo'nyonyamāśayaḥ saṃgame bhavet ,
buddhīndriyātmamanasāṃ saṃgame tādṛśo'stu te 14
14. mṛtpuṃsām yādṛśaḥ anyonyam āśayaḥ saṃgame bhavet
buddhīndriyātmanamanasām saṃgame tādṛśaḥ astu te
14. Whatever kind of mutual intention or purpose might exist among earthen figures (mṛtpuṃs) when they come together, let a similar connection exist for you in the conjunction of intellect, senses, the individual self (ātman), and the mind.
नान्योन्यस्नेहसंबन्धभाजनं शैलपुत्रकाः ।
देहेन्द्रियात्मप्राणाश्च कस्यात्र परिदेवना ॥ १५ ॥
nānyonyasnehasaṃbandhabhājanaṃ śailaputrakāḥ ,
dehendriyātmaprāṇāśca kasyātra paridevanā 15
15. na anyonyasnehasaṃbandhabhājanam śailaputrakāḥ
dehendriyātmaprāṇāḥ ca kasya atra paridevanā
15. Stone figures (śailaputrakāḥ) are not the vessels of mutual affection or connection. And the same applies to the body, senses, the individual self (ātman), and the vital breaths (prāṇa). Therefore, whose lament (paridevanā) can there be in this regard?
इतश्चेतश्च जातानि यथा संश्लेषयन्त्यलम् ।
तरङ्गास्तृणजालानि तथा भूतानि देहदृक् ॥ १६ ॥
itaścetaśca jātāni yathā saṃśleṣayantyalam ,
taraṅgāstṛṇajālāni tathā bhūtāni dehadṛk 16
16. itaḥ ca itaḥ ca jātāni yathā saṃśleṣayanti alam
| taraṅgāḥ tṛṇajālāni tathā bhūtāni dehadṛk ||
16. yathā taraṅgāḥ itaḥ ca itaḥ ca jātāni tṛṇajālāni
alam saṃśleṣayanti tathā dehadṛk bhūtāni
16. Just as waves adequately unite masses of grass that have arisen here and there, so too the perceiver of the body (the ātman) unites the various elements (bhūtāni).
संयुज्यन्ते वियुज्यन्ते तृणान्यब्धिजले यथा ।
मुक्तान्तःकलनं देहे भूतान्यात्मनि वै तथा ॥ १७ ॥
saṃyujyante viyujyante tṛṇānyabdhijale yathā ,
muktāntaḥkalanaṃ dehe bhūtānyātmani vai tathā 17
17. saṃyujyante viyujyante tṛṇāni abdhi-jale yathā |
muktāntaḥkalanam dehe bhūtāni ātmani vai tathā ||
17. yathā tṛṇāni abdhi-jale saṃyujyante viyujyante
tathā vai bhūtāni dehe ātmani muktāntaḥkalanam
17. Just as grasses are united and separated in the ocean water, so too indeed do the elements (bhūtāni) in the body unite and separate in the Self (ātman), which is free from internal mental activity.
आत्मा चित्ततया देहभूतान्याश्लेषयन्स्थितः ।
तृणान्यावृत्तवृत्तान्तकलनोत्सिक्तमब्धिवत् ॥ १८ ॥
ātmā cittatayā dehabhūtānyāśleṣayansthitaḥ ,
tṛṇānyāvṛttavṛttāntakalanotsiktamabdhivat 18
18. ātmā cittatayā dehabhūtāni āśleṣayan sthitaḥ |
tṛṇāni āvṛttavṛttāntakalanotsiktam abdhi-vat ||
18. ātmā cittatayā dehabhūtāni āśleṣayan sthitaḥ
tṛṇāni āvṛttavṛttāntakalanotsiktam abdhi-vat
18. The Self (ātman) remains, uniting the constituent elements of the body through consciousness (citta), just like the ocean (unites) grasses, (the ocean being) agitated and overflowing with the inner turmoil of its swirling movements.
प्रबोधाच्चेत्यतां त्यक्त्वा व्रजत्यात्मात्मतां स्वयम् ।
स्वस्पन्दवशतो वारि त्यक्त्वाच्छत्वमिवाच्छतां ॥ १९ ॥
prabodhāccetyatāṃ tyaktvā vrajatyātmātmatāṃ svayam ,
svaspandavaśato vāri tyaktvācchatvamivācchatāṃ 19
19. prabodhāt cetyatām tyaktvā vrajati ātmā ātmatām svayam |
svaspandavaśataḥ vāri tyaktvā acchatvam iva acchatām ||
19. prabodhāt ātmā cetyatām tyaktvā svayam ātmatām vrajati
vāri svaspandavaśataḥ acchatvam tyaktvā iva acchatām
19. Through awakening, the Self (ātman), having abandoned the state of being an object of thought (cetyatā), spontaneously attains its own true nature (ātmatā). This is like water which, by its own pulsation, having given up its transparency, nevertheless appears as if it were still in a clear state.
ततो विश्लिष्टभूतौघो देहं संप्रति पश्यति ।
वायुस्कन्धगतो जन्तुर्वसुधामण्डलं यथा ॥ २० ॥
tato viśliṣṭabhūtaugho dehaṃ saṃprati paśyati ,
vāyuskandhagato janturvasudhāmaṇḍalaṃ yathā 20
20. tataḥ viśliṣṭabhūtaughaḥ deham saṃprati paśyati
vāyuskandhagataḥ jantuḥ vasudhāmaṇḍalam yathā
20. tataḥ viśliṣṭabhūtaughaḥ jantuḥ deham saṃprati
paśyati yathā vāyuskandhagataḥ vasudhāmaṇḍalam
20. Then, a living being (jantu) whose constituent elements are separated perceives the body, just as a creature carried along by a mass of air observes the earthly sphere.
पृथग्भूतगणं दृष्ट्वा देहातीतो भवत्यजः ।
परं प्रकाशमायाति सूर्यकान्तिरिवाहनि ॥ २१ ॥
pṛthagbhūtagaṇaṃ dṛṣṭvā dehātīto bhavatyajaḥ ,
paraṃ prakāśamāyāti sūryakāntirivāhani 21
21. pṛthak bhūtagaṇam dṛṣṭvā dehātītaḥ bhavati ajaḥ
param prakāśam āyāti sūryakāntiḥ iva ahani
21. pṛthak bhūtagaṇam dṛṣṭvā dehātītaḥ ajaḥ bhavati
param prakāśam āyāti sūryakāntiḥ ahani iva
21. Having perceived the collection of separated elements, one becomes unborn (aja), transcending the body. One attains supreme light, just as the sun's brilliance appears in the daytime.
जानात्यथात्मनात्मानं मानमेयामयोज्झितम् ।
मुक्तक्षीबतयेवान्तः स्वां संविदमनुस्मरन् ॥ २२ ॥
jānātyathātmanātmānaṃ mānameyāmayojjhitam ,
muktakṣībatayevāntaḥ svāṃ saṃvidamanusmaran 22
22. jānāti atha ātmanā ātmānam mānameyāmayojjhitam
muktakṣībatayā iva antaḥ svām saṃvidam anusmaran
22. atha ātmanā mānameyāmayojjhitam ātmānam jānāti
antaḥ svām saṃvidam anusmaran muktakṣībatayā iva
22. Then, through the (individual) self (ātman), one knows the (supreme) self (ātman), which is devoid of the instruments of knowledge (māna), objects of knowledge (meya), and defects. Remembering one's own intrinsic consciousness (saṃvid) internally, it is as if one is liberated from intoxication.
आत्मैव स्पन्दते विश्वं वस्तुजातैरिवोदितम् ।
तरङ्गकणकल्लोलैरनन्ताम्ब्वम्बुधाविव ॥ २३ ॥
ātmaiva spandate viśvaṃ vastujātairivoditam ,
taraṅgakaṇakallolairanantāmbvambudhāviva 23
23. ātmā eva spandate viśvam vastujātaiḥ iva uditam
taraṅgakaṇakallolaiḥ anantāmbvambudhāu iva
23. ātmā eva vastujātaiḥ iva uditam viśvam spandate
anantāmbvambudhāu taraṅgakaṇakallolaiḥ iva
23. The (supreme) self (ātman) alone manifests as the universe, appearing as if it has arisen with its diverse categories of objects, just as waves, ripples, and great surges (kallola) emerge in an infinite ocean.
एवंप्रायमहाबोधा वीतरागा गतैनसः ।
जीवन्मुक्ताश्चरन्तीह महासत्त्वपदं गताः ॥ २४ ॥
evaṃprāyamahābodhā vītarāgā gatainasaḥ ,
jīvanmuktāścarantīha mahāsattvapadaṃ gatāḥ 24
24. evamprāya-mahābodhāḥ vītarāgāḥ gatainasaḥ
jīvanmuktāḥ caranti iha mahāsattvapadam gatāḥ
24. evamprāya-mahābodhāḥ vītarāgāḥ gatainasaḥ
mahāsattvapadam gatāḥ jīvanmuktāḥ iha caranti
24. Those who possess such profound enlightenment, who are free from desires, who have overcome faults, and who have attained the state of a great being, move about in this world as those liberated while living (jīvanmukta).
यथा चरन्ति विविधैर्मणिरत्नैर्महोर्मयः ।
निरस्तवासनाश्चित्तव्यवहारैस्तथोत्तमाः ॥ २५ ॥
yathā caranti vividhairmaṇiratnairmahormayaḥ ,
nirastavāsanāścittavyavahāraistathottamāḥ 25
25. yathā caranti vividhaiḥ maṇiratnaiḥ mahormayaḥ
nirastavāsanāḥ cittavyavahāraiḥ tathā uttamāḥ
25. yathā mahormayaḥ vividhaiḥ maṇiratnaiḥ caranti tathā
nirastavāsanāḥ uttamāḥ cittavyavahāraiḥ (api) caranti
25. Just as mighty waves move about with various gems and jewels, similarly, the supreme ones, whose latent desires have been eliminated, move about with their mental activities.
न कूलकाष्ठैर्जलधिर्न रजोभिर्नभस्तलम् ।
न म्लायति निजैर्लोकव्यवहारैरिहात्मवान् ॥ २६ ॥
na kūlakāṣṭhairjaladhirna rajobhirnabhastalam ,
na mlāyati nijairlokavyavahārairihātmavān 26
26. na kūlakāṣṭhaiḥ jaladhiḥ na rajobhiḥ nabhastalam
na mlāyati nijaiḥ lokavyavahāraiḥ iha ātmanvān
26. yathā jaladhiḥ kūlakāṣṭhaiḥ na
(mlāyati) nabhastalam ca rajobhiḥ
na (mlāyati) tathā iha ātmanvān
nijaiḥ lokavyavahāraiḥ na mlāyati
26. The ocean is not defiled by the logs from the shore, nor is the sky by dust. Similarly, the self-possessed person (ātman) in this world is not sullied by their own worldly activities.
गतैरभ्यागतैः स्वच्छैश्चपलैर्मलिनैर्जडैः ।
न रागो नाम्बुधेर्द्वेषो भोगैश्चाधिगतात्मनः ॥ २७ ॥
gatairabhyāgataiḥ svacchaiścapalairmalinairjaḍaiḥ ,
na rāgo nāmbudherdveṣo bhogaiścādhigatātmanaḥ 27
27. gataiḥ abhyāgataiḥ svacchaiḥ capalaiḥ malinaiḥ jaḍaiḥ
na rāgaḥ na ambudheḥ dveṣaḥ bhogaiḥ ca adhigatātmanaḥ
27. yathā gataiḥ abhyāgataiḥ svacchaiḥ capalaiḥ
malinaiḥ jaḍaiḥ (ūrmibhiḥ) ambudheḥ
na rāgaḥ na dveṣaḥ ca (asti) tathā
adhigatātmanaḥ bhogaiḥ na rāgaḥ na dveṣaḥ (asti)
27. Just as the ocean has neither attachment nor aversion to the waves and currents that come and go, are clear, fleeting, dirty, or inert, similarly, one who has realized the true self (ātman) has no attachment or aversion to sense enjoyments.
यन्मनोमननं किंचित्समग्रं जगति स्थितम् ।
तच्चेत्योन्मुखचित्तत्त्वविलासोल्लसनं विदुः ॥ २८ ॥
yanmanomananaṃ kiṃcitsamagraṃ jagati sthitam ,
taccetyonmukhacittattvavilāsollasanaṃ viduḥ 28
28. yat manomananam kiñcit samagram jagati sthitam
| tat cetyonmukhacittatattvavilāsollasanam viduḥ
28. jagati sthitam yat kiñcit samagram manomananam,
tat cetyonmukhacittatattvavilāsollasanam viduḥ.
28. Whatever complete mentation of the mind exists in the world, they understand that to be the manifestation and joyful play of the essence of consciousness (cittatattva) oriented towards objects of thought.
यदहं यच्च भूतादि कालत्रितयभावि यत् ।
दृश्यदर्शनसंबन्धविस्तारैस्तद्विजृम्भते ॥ २९ ॥
yadahaṃ yacca bhūtādi kālatritayabhāvi yat ,
dṛśyadarśanasaṃbandhavistāraistadvijṛmbhate 29
29. yat aham yat ca bhūtādi kālatritayabhāvi yat |
dṛśyadarśanasambandhavistāraiḥ tat vijṛmbhate
29. yat aham ca,
yat bhūtādi kālatritayabhāvi,
tat dṛśyadarśanasambandhavistāraiḥ vijṛmbhate.
29. Whatever ego (ahaṅkāra) there is, and whatever beings (bhūta) and so on exist in the three times, that expands through the proliferations of the connections between the seen (objects) and the seeing (perception).
यदृश्यं तदसत्सद्वा दृष्टिमेकामुपाश्रितम् ।
अन्यत्त्वलेपकं तस्माद्धर्षशोकदृशौ कुतः ॥ ३० ॥
yadṛśyaṃ tadasatsadvā dṛṣṭimekāmupāśritam ,
anyattvalepakaṃ tasmāddharṣaśokadṛśau kutaḥ 30
30. yat dṛśyam tat asat sat vā dṛṣṭim ekām upāśritam
| anyat tu alepakam tasmāt harṣaśokadṛśau kutaḥ
30. ekām dṛṣṭim upāśritam yat dṛśyam,
tat asat vā sat.
anyat tu alepakam.
tasmāt harṣaśokadṛśau kutaḥ?
30. Whatever is seen is either existent or non-existent, depending on a single perspective. But the other (reality, i.e., the seer) is undefiled. Therefore, how can there be perceptions of joy and sorrow?
असत्यमेवासत्यं हि सत्यं सत्यं सदेव हि ।
सत्यासत्यमसद्विद्धि तदर्थं किं नु मुह्यसि ॥ ३१ ॥
asatyamevāsatyaṃ hi satyaṃ satyaṃ sadeva hi ,
satyāsatyamasadviddhi tadarthaṃ kiṃ nu muhyasi 31
31. asatyam eva asatyam hi satyam satyam sat eva hi |
satyāsatyam asat viddhi tat artham kim nu muhyasi
31. asatyam eva hi asatyam.
satyam satyam hi sat eva.
satyāsatyam asat viddhi.
tat artham kim nu muhyasi?
31. Indeed, the unreal is truly unreal. The real is truly existent. Know that which is a mixture of real and unreal to be non-existent. For that reason, why then are you deluded?
असम्यग्दर्शनं त्यक्त्वा सम्यक्पश्य सुलोचन ।
न क्वचिन्मुह्यति प्रौढः सम्यग्दर्शनवानिह ॥ ३२ ॥
asamyagdarśanaṃ tyaktvā samyakpaśya sulocana ,
na kvacinmuhyati prauḍhaḥ samyagdarśanavāniha 32
32. asamyagdarśanam tyaktvā samyak paśya sulocana | na
kvacit muhyati prauḍhaḥ samyagdarśanavān iha ||
32. sulocana asamyagdarśanam tyaktvā samyak paśya
prauḍhaḥ samyagdarśanavān iha kvacit na muhyati
32. O you of keen insight, having abandoned incorrect perception, perceive rightly. A mature person who possesses correct understanding is never deluded in this world.
दृश्यदर्शनसंबन्धविस्तारैस्तद्विजृम्भते ।
दृश्यदर्शनसंबन्धे यत्सुखं पारमात्मिकम् ॥ ३३ ॥
dṛśyadarśanasaṃbandhavistāraistadvijṛmbhate ,
dṛśyadarśanasaṃbandhe yatsukhaṃ pāramātmikam 33
33. dṛśyadarśanasambandhavistāraiḥ tat vijṛmbhate |
dṛśyadarśanasambandhe yat sukham pāramātmikam ||
33. tat dṛśyadarśanasambandhavistāraiḥ vijṛmbhate yat
pāramātmikam sukham dṛśyadarśanasambandhe (asti)
33. Through the expansions of the relationship between the seen and the seeing, that (delusion/world of multiplicity) manifests. (However,) the supreme happiness (sukham) that pertains to the ultimate Self (ātman) is also found in the relationship between the seen and the seeing.
अनुभूतिमयं तस्मात्सारं ब्रह्मेति कथ्यते ।
दृश्यदर्शनसंबन्धे सुखसंविदनुत्तमा ॥ ३४ ॥
anubhūtimayaṃ tasmātsāraṃ brahmeti kathyate ,
dṛśyadarśanasaṃbandhe sukhasaṃvidanuttamā 34
34. anubhūtimayam tasmāt sāram brahma iti kathyate
| dṛśyadarśanasambandhe sukhasaṃvid anuttamā ||
34. tasmāt anubhūtimayam sāram brahma iti kathyate
dṛśyadarśanasambandhe anuttamā sukhasaṃvid (asti)
34. Therefore, Brahman (brahman) is said to be the essence (sāra) consisting of direct experience. In the relationship between the seen and the seeing, there is unsurpassed blissful consciousness.
ददात्यज्ञाय संसारं ज्ञाय मोक्षं सदोदयम् ।
दृश्यदर्शनसंबन्धसुखमात्मवपुर्विदुः ॥ ३५ ॥
dadātyajñāya saṃsāraṃ jñāya mokṣaṃ sadodayam ,
dṛśyadarśanasaṃbandhasukhamātmavapurviduḥ 35
35. dadāti ajñāya saṃsāram jñāya mokṣam sadodayam |
dṛśyadarśanasambandhasukham ātmavapuḥ viduḥ ||
35. (tat) ajñāya saṃsāram dadāti,
jñāya sadodayam mokṣam (dadāti) (te) dṛśyadarśanasambandhasukham ātmavapuḥ viduḥ
35. It (the relationship, or the blissful consciousness within it) bestows the cycle of transmigration (saṃsāra) upon the ignorant, and eternal liberation (mokṣa) upon the wise. They (the wise) know the happiness found in the relationship between the seen and the seeing to be the very form of the Self (ātman).
तदृश्यवलितं बन्धस्तन्मुक्तं मुक्तिरुच्यते ।
दृश्यदर्शनसंबन्धसुखसंविदनामया ॥ ३६ ॥
tadṛśyavalitaṃ bandhastanmuktaṃ muktirucyate ,
dṛśyadarśanasaṃbandhasukhasaṃvidanāmayā 36
36. tat dṛśyavalitam bandhaḥ tat muktam muktiḥ
ucyate dṛśyadarśanasaṃbandhasukasaṃvidanāmayā
36. dṛśyavalitam tat bandhaḥ muktiḥ tat muktam ucyate
dṛśyadarśanasaṃbandhasukasaṃvidanāmayā (muktiḥ asti)
36. Bondage is the self being entangled with the seen (objects); liberation (mokṣa) is declared to be freedom from that entanglement. It is the consciousness (saṃvid) that is blissful (sukha), free from affliction (anāmayā), and characterized by the pure relationship between the seer and the seen.
क्षयातिशयमुक्ता चेत्तन्मुक्तिः सोच्यते बुधैः ।
दृश्यदर्शनसंबन्धे यानुभूतिः स्वगोचरा ॥ ३७ ॥
kṣayātiśayamuktā cettanmuktiḥ socyate budhaiḥ ,
dṛśyadarśanasaṃbandhe yānubhūtiḥ svagocarā 37
37. kṣayātiśayamuktā cet tat muktiḥ sā ucyate budhaiḥ
dṛśyadarśanasaṃbandhe yā anubhūtiḥ svagocarā
37. cet muktiḥ kṣayātiśayamuktā (asti) tat sā budhaiḥ ucyate
yā anubhūtiḥ dṛśyadarśanasaṃbandhe svagocarā (asti)
37. If liberation (mokṣa) is free from decay and increase, then it is called such by the wise. It is that experience (anubhūti) which is self-perceptible (svagocarā) within the relationship of the seen and the seer.
दृश्यदर्शननिर्मुक्ता तामालम्ब्य भवाभवः ।
सौषुप्ती दृष्टिरेषा हि यात्येवं संप्रकाशते ॥ ३८ ॥
dṛśyadarśananirmuktā tāmālambya bhavābhavaḥ ,
sauṣuptī dṛṣṭireṣā hi yātyevaṃ saṃprakāśate 38
38. dṛśyadarśananirmuktā tām ālambya bhavābhavaḥ
sauṣuptī dṛṣṭiḥ eṣā hi yāti evam saṃprakāśate
38. dṛśyadarśananirmuktā tām ālambya bhavābhavaḥ (naśyati)
eṣā hi sauṣuptī dṛṣṭiḥ evam yāti saṃprakāśate
38. That (experience) which is freed from the seen and the seer - by relying on it, the cycle of birth and death (saṃsāra) is transcended. This indeed is the vision (dṛṣṭi) of deep sleep, and thus it manifests completely.
एवं च याति तुर्यत्वमेवं मुक्तिरिति स्मृता ।
दृश्यदर्शनमुक्तायां युक्तायां परया धिया ॥ ३९ ॥
evaṃ ca yāti turyatvamevaṃ muktiriti smṛtā ,
dṛśyadarśanamuktāyāṃ yuktāyāṃ parayā dhiyā 39
39. evam ca yāti turyatvam evam muktiḥ iti smṛtā
dṛśyadarśanamuktāyām yuktāyām parayā dhiyā
39. evam ca (eṣā dṛṣṭiḥ) turyatvam yāti evam muktiḥ iti
smṛtā dṛśyadarśanamuktāyām parayā dhiyā yuktāyām (satyām)
39. And thus it (this vision) attains the fourth state (turyatva). Thus is liberation (mokṣa) considered, when one is freed from the seen and the seer, and united with the supreme consciousness (dhiyā).
दृश्यदर्शनसंबन्धसंविदस्यां तु राघव ।
नात्मा स्थूलो न चैवाणुर्न प्रत्यक्षो न चेतरः ॥ ४० ॥
dṛśyadarśanasaṃbandhasaṃvidasyāṃ tu rāghava ,
nātmā sthūlo na caivāṇurna pratyakṣo na cetaraḥ 40
40. dṛśyadarśanasaṃbandhasaṃvit asyām tu rāghava na ātmā
sthūlaḥ na ca eva aṇuḥ na pratyakṣaḥ na ca itaraḥ
40. rāghava tu asyām dṛśyadarśanasaṃbandhasaṃvit ātmā na
sthūlaḥ ca na eva aṇuḥ na pratyakṣaḥ ca na itaraḥ
40. O Rāghava, in this consciousness that links the seen and the seeing, the self (ātman) is neither gross nor subtle, neither directly perceptible nor imperceptible.
न चेतनो न च जडो न चैवासन्न सन्मयः ।
नाहं नान्यो न चैवैको नानेको नाप्यनेकवान् ॥ ४१ ॥
na cetano na ca jaḍo na caivāsanna sanmayaḥ ,
nāhaṃ nānyo na caivaiko nāneko nāpyanekavān 41
41. na cetanaḥ na ca jaḍaḥ na ca eva asat na sanmayaḥ na
aham na anyaḥ na ca eva ekaḥ na anekaḥ na api anekavān
41. na cetanaḥ ca na jaḍaḥ ca na eva asat na sanmayaḥ na
aham na anyaḥ ca na eva ekaḥ na anekaḥ na api anekavān
41. It (the self) is neither sentient nor insentient, neither non-existent nor purely existent. It is neither 'I' nor 'other', neither one nor many, nor does it possess multiplicity.
नाभ्याशस्थो न दूरस्थो नैवास्ति न च नास्ति च ।
न प्राप्यो नाति चाप्राप्यो न वा सर्वो न सर्वगः ॥ ४२ ॥
nābhyāśastho na dūrastho naivāsti na ca nāsti ca ,
na prāpyo nāti cāprāpyo na vā sarvo na sarvagaḥ 42
42. na abhyāśasthaḥ na dūrasthaḥ na eva asti na ca na asti ca
na prāpyaḥ na ati ca aprāpyaḥ na vā sarvaḥ na sarvagaḥ
42. na abhyāśasthaḥ na dūrasthaḥ na eva asti ca na na asti ca
na prāpyaḥ ca na ati aprāpyaḥ vā na sarvaḥ na sarvagaḥ
42. It (the self) is neither close nor distant; it neither exists nor does not exist. It is not attainable, yet not excessively beyond attainment, nor is it the totality, nor is it all-pervading.
न पदार्थो नापदार्थो न पञ्चात्मा न पञ्च च ।
यदिदं दृश्यतां प्राप्तं मनःषष्ठेन्द्रियास्पदम् ॥ ४३ ॥
na padārtho nāpadārtho na pañcātmā na pañca ca ,
yadidaṃ dṛśyatāṃ prāptaṃ manaḥṣaṣṭhendriyāspadam 43
43. na padārthaḥ na apadārthaḥ na pañcātmā na pañca ca
yat idam dṛśyatām prāptam manaḥṣaṣṭhendriyāspadam
43. na padārthaḥ na apadārthaḥ na pañcātmā ca na pañca
yat idam dṛśyatām prāptam manaḥṣaṣṭhendriyāspadam
43. It (the self) is neither an object (padārtha) nor a non-object; it is neither composed of five principles (pañcātmā) nor the five (elements) themselves. That which has attained visibility, having the mind as the sixth sense as its basis...
तदतीतं पदं यत्स्यात्तन्न किंचिदिवेह तत् ।
यथाभूतमिदं सम्यग्ज्ञस्य संपश्यतो जगत् ॥ ४४ ॥
tadatītaṃ padaṃ yatsyāttanna kiṃcidiveha tat ,
yathābhūtamidaṃ samyagjñasya saṃpaśyato jagat 44
44. tat atītam padam yat syāt tat na kiṃcit iva iha tat
yathābhūtam idam samyak jñasya saṃpaśyataḥ jagat
44. jñasya yathābhūtam idam jagat samyak saṃpaśyataḥ
yat atītam padam syāt tat iha na kiṃcit iva tat
44. For the knower who perfectly perceives this world (jagat) as it truly is (yathābhūtam), that transcendent state (padam) which might exist (yat syāt) is here as if it were nothing.
सर्वमात्ममयं विश्वं नास्त्यनात्ममयं क्वचित् ।
काठिन्यद्रवणस्पन्दखावकाशावलोकनैः ॥ ४५ ॥
sarvamātmamayaṃ viśvaṃ nāstyanātmamayaṃ kvacit ,
kāṭhinyadravaṇaspandakhāvakāśāvalokanaiḥ 45
45. sarvam ātma-mayam viśvam na asti anātma-mayam
kvacit kāṭhinyadravaṇaspandakhāvakāśāvalokanaiḥ
45. sarvam viśvam ātma-mayam asti kvacit anātma-mayam
na asti kāṭhinyadravaṇaspandakhāvakāśāvalokanaiḥ
45. The entire universe is permeated by the Self (ātman); nowhere is there anything that is not permeated by the Self (ātman). This is perceived through (the manifestations of) hardness, liquidity, movement, and space.
आत्मैव सर्वं सर्वेषु भूवार्यनिलखाग्निषु ।
सत्तैवास्ति न वस्तूनां या या राम चिता विना ।
व्यतिरिक्तं ततोऽस्मीति विद्धिप्रोन्मत्तजल्पितम् ॥ ४६ ॥
ātmaiva sarvaṃ sarveṣu bhūvāryanilakhāgniṣu ,
sattaivāsti na vastūnāṃ yā yā rāma citā vinā ,
vyatiriktaṃ tato'smīti viddhipronmattajalpitam 46
46. ātma eva sarvam sarveṣu bhūvāryanila-khāgniṣu
sattā eva asti na vastūnām
yā yā rāma citā vinā vyatiriktam
tataḥ asmi iti viddhi pronmatta-jalpitam
46. rāma sarveṣu bhūvāryanila-khāgniṣu
sarvam ātma eva asti yā yā vastūnām citā
vinā sattā eva na asti tataḥ vyatiriktam
asmi iti pronmatta-jalpitam viddhi
46. The Self (ātman) alone is all; it is present in all elements: earth, water, air, space, and fire. O Rāma, only pure Existence truly is; there is no existence for those objects that are devoid of Consciousness. Understand that the idea 'I am separate from that' is merely the incoherent babbling of a madman.
एको जगन्ति सकलानि समस्तकालकल्पक्रमान्तरगतानि गतागतानि ।
आत्मैव नेतरकलाकलनास्ति काचिदित्थंमतिर्भव तयातिगतो महात्मन् ॥ ४७ ॥
eko jaganti sakalāni samastakālakalpakramāntaragatāni gatāgatāni ,
ātmaiva netarakalākalanāsti kāciditthaṃmatirbhava tayātigato mahātman 47
47. ekaḥ jaganti sakalāni
samastakālakalpakramāntaragatāni gatāgatāni ātma
eva na itarakalākalana asti kācit ittham
matiḥ bhava tayā atigataḥ mahātman
47. mahātman ekaḥ samastakālakalpakramāntaragatāni
gatāgatāni sakalāni jaganti asti
ātma eva asti kācit itara kalā kalana
na asti ittham matiḥ bhava tayā atigataḥ
47. The one [Self] encompasses all worlds, those that have come and gone throughout the successive intervals of all time-epochs. The Self (ātman) alone exists; there is no other division or conceptualization whatsoever. O great soul, be of this mindset; by that, you will transcend everything.

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

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 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 (current chapter) 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