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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-79

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श्रीराम उवाच ।
योगयुक्तस्य चित्तस्य शम एव निरूपितः ।
सम्यग्ज्ञानमिदानीं मे कथयानुग्रहात्प्रभो ॥ १ ॥
śrīrāma uvāca ,
yogayuktasya cittasya śama eva nirūpitaḥ ,
samyagjñānamidānīṃ me kathayānugrahātprabho 1
1. śrīrāmaḥ uvāca yogayuktasya cittasya śamaḥ eva nirūpitaḥ
samyagjñānam idānīm me kathaya anugrahāt prabho
1. śrīrāmaḥ uvāca prabho,
yogayuktasya cittasya śamaḥ eva nirūpitaḥ idānīm anugrahāt me samyagjñānam kathaya
1. Śrī Rāma said: The tranquility (śama) of a mind absorbed in (yoga) has indeed been described. Now, O Lord (prabho), out of your grace, please narrate to me about perfect knowledge (samyagjñāna).
श्रीवसिष्ठ उवाच ।
अनाद्यन्तावभासात्मा परमात्मेह विद्यते ।
इत्येको निश्चयः स्फारः सम्यग्ज्ञानं विदुर्बुधाः ॥ २ ॥
śrīvasiṣṭha uvāca ,
anādyantāvabhāsātmā paramātmeha vidyate ,
ityeko niścayaḥ sphāraḥ samyagjñānaṃ vidurbudhāḥ 2
2. śrīvasiṣṭhaḥ uvāca anādyantāvabhāsātmā paramātmā iha
vidyate iti ekaḥ niścayaḥ sphāraḥ samyagjñānam viduḥ budhāḥ
2. śrīvasiṣṭhaḥ uvāca anādyantāvabhāsātmā paramātmā iha vidyate
iti ekaḥ sphāraḥ niścayaḥ samyagjñānam iti budhāḥ viduḥ
2. Śrī Vasiṣṭha said: The wise understand that the supreme Self (paramātman), whose very nature (ātman) is beginningless and endless manifestation, exists here, and that this is the one expansive conviction constituting perfect knowledge (samyagjñāna).
इमा घटपटाकाराः पदार्थशतपङ्क्तयः ।
आत्मैव नान्यदस्तीति निश्चयः सम्यगीक्षणम् ॥ ३ ॥
imā ghaṭapaṭākārāḥ padārthaśatapaṅktayaḥ ,
ātmaiva nānyadastīti niścayaḥ samyagīkṣaṇam 3
3. imāḥ ghaṭapaṭākārāḥ padārthaśatapaṅktayaḥ ātmā
eva na anyat asti iti niścayaḥ samyagīkṣaṇam
3. imāḥ ghaṭapaṭākārāḥ padārthaśatapaṅktayaḥ ātmā eva [santi]
na anyat asti iti niścayaḥ [saḥ] samyagīkṣaṇam [asti]
3. These hundreds of rows of objects (padārtha), appearing as pots and cloths, are the Self (ātman) alone, and nothing else exists. This conviction is perfect perception (samyagīkṣaṇa).
असम्यग्वेदनाज्जन्म मोक्षः सम्यगवेक्षणात् ।
असम्यग्वेदनाद्रज्जुः सर्पो नो सम्यगीक्षणात् ॥ ४ ॥
asamyagvedanājjanma mokṣaḥ samyagavekṣaṇāt ,
asamyagvedanādrajjuḥ sarpo no samyagīkṣaṇāt 4
4. asamyagvedanāt janma mokṣaḥ samyagavekṣaṇāt
asamyagvedanāt rajjuḥ sarpaḥ na u samyagīkṣaṇāt
4. asamyagvedanāt janma (bhavati); samyagavekṣaṇāt mokṣaḥ (bhavati).
(Yathā) asamyagvedanāt rajjuḥ sarpaḥ (bhāti),
(tathā) samyagīkṣaṇāt no (bhāti).
4. Birth (saṃsāra) arises from imperfect knowledge, while liberation (mokṣa) comes from perfect discernment. Just as a rope is perceived as a snake due to imperfect observation, it is certainly not seen as a snake upon proper examination.
संकल्पांशविनिर्मुक्ता संवित्संवेद्यवर्जिता ।
संवित्त्याभिसमाख्याता मुक्तावस्तीह नेतरत् ॥ ५ ॥
saṃkalpāṃśavinirmuktā saṃvitsaṃvedyavarjitā ,
saṃvittyābhisamākhyātā muktāvastīha netarat 5
5. saṅkalpāṃśavinirmuktā saṃvit saṃvedyavarjitā
saṃvittyā abhisamākhyātā muktā asti iha na itarat
5. (Yā) saṃvit saṅkalpāṃśavinirmuktā saṃvedyavarjitā (ca asti),
sā saṃvittyā muktā abhisamākhyātā (bhavati).
iha itarat na asti.
5. Pure consciousness (saṃvit), when freed from the influence of conceptualization and devoid of cognizable objects, is truly designated as liberation (mokṣa). Here, there is nothing else apart from this.
सा शुद्धरूपा विज्ञाता परमात्मेति कथ्यते ।
शुद्धा त्वशुद्धरूपान्तरविद्येत्युच्यते बुधैः ॥ ६ ॥
sā śuddharūpā vijñātā paramātmeti kathyate ,
śuddhā tvaśuddharūpāntaravidyetyucyate budhaiḥ 6
6. sā śuddharūpā vijñātā paramātmā iti kathyate
śuddhā tu aśuddharūpāntaravidyā iti ucyate budhaiḥ
6. sā śuddharūpā (saṃvit) paramātmā iti vijñātā (ca) kathyate.
śuddhā tu (sā eva saṃvit) budhaiḥ aśuddharūpāntaravidyā iti ucyate.
6. That which is of a pure nature is recognized and spoken of as the Supreme Self (paramātman). However, by the wise, this very pure (consciousness) is designated as 'knowledge of an impure, differentiated form' (aśuddharūpāntaravidyā).
संवित्तिरेव संवेद्यं नानयोर्द्वित्वकल्पना ।
चिनोत्यात्मानमात्मैव रामैवं नान्यदस्ति हि ॥ ७ ॥
saṃvittireva saṃvedyaṃ nānayordvitvakalpanā ,
cinotyātmānamātmaiva rāmaivaṃ nānyadasti hi 7
7. saṃvittiḥ eva saṃvedyam na anayoḥ dvittvakalpanā
cinoti ātmānam ātmā eva rāma evam na anyat asti hi
7. saṃvittiḥ eva saṃvedyam (asti).
anayoḥ dvittvakalpanā na (asti).
rāma,
ātmā eva ātmānam cinoti.
evam hi anyat na asti.
7. Consciousness (saṃvitti) itself is the object of cognition (saṃvedya); there is no conceptualization of duality between these two. O Rāma, the self (ātman) alone cognizes itself in this manner, for indeed, nothing else truly exists.
यथाभूतात्मदर्शित्वमेतावद्भुवनत्रये ।
यदात्मैव जगत्सर्वमिति निश्चित्य पूर्णता ॥ ८ ॥
yathābhūtātmadarśitvametāvadbhuvanatraye ,
yadātmaiva jagatsarvamiti niścitya pūrṇatā 8
8. yathābhūtātmadarśitvam etāvat bhuvanatraye yadā
ātmā eva jagat sarvam iti niścitya pūrṇatā
8. yadā ātmā eva sarvam jagat iti niścitya pūrṇatā (bhavati).
bhuvanatraye yathābhūtātmadarśitvam etāvat (asti)
8. Seeing the true nature of the self (ātman) is the extent of what is real in the three worlds. Having ascertained that the self (ātman) alone is the entire universe, one attains completeness.
सर्वमात्मैव कौ दिष्टौ भावाभावौ क्व च स्थितौ ।
क्व बन्धमोक्षकलने किमन्यद्राम शोच्यते ॥ ९ ॥
sarvamātmaiva kau diṣṭau bhāvābhāvau kva ca sthitau ,
kva bandhamokṣakalane kimanyadrāma śocyate 9
9. sarvam ātmā eva kau diṣṭau bhāvābhāvau kva ca
sthitau kva bandhamokṣakalane kim anyat rāma śocyate
9. sarvam ātmā eva bhāvābhāvau kau diṣṭau ca kva
sthitau bandhamokṣakalane kva rāma anyat kim śocyate
9. If everything is truly the self (ātman) alone, then where are existence and non-existence to be found? And where do they stand? Where are the notions of bondage and liberation (mokṣa)? O Rāma, what else is there to lament?
न चेत्यमन्यन्नो चित्तं ब्रह्मैवेदं विजृम्भते ।
सर्वमेकं परं व्योम को मोक्षः कस्य बन्धता ॥ १० ॥
na cetyamanyanno cittaṃ brahmaivedaṃ vijṛmbhate ,
sarvamekaṃ paraṃ vyoma ko mokṣaḥ kasya bandhatā 10
10. na ca ityam anyat na u cittam brahma eva idam vijṛmbhate
sarvam ekam param vyoma kaḥ mokṣaḥ kasya bandhatā
10. ca anyat ityam na u cittam na idam brahma eva vijṛmbhate
sarvam ekam param vyoma mokṣaḥ kaḥ bandhatā kasya
10. There is no other perceivable object, nor is there a separate mind; this (Brahman) alone expands and manifests. Everything is but one supreme space. What then is liberation (mokṣa)? And for whom is there bondage?
ब्रह्मेदं बृंहिताकारं वृहद्बृहदवस्थितम् ।
ज्ञानादस्तमितद्वित्वं भवात्मैव त्वमात्मना ॥ ११ ॥
brahmedaṃ bṛṃhitākāraṃ vṛhadbṛhadavasthitam ,
jñānādastamitadvitvaṃ bhavātmaiva tvamātmanā 11
11. brahma idam bṛṃhitākāram bṛhat bṛhat avasthitam
jñānāt astamitadvitvam bhava ātmā eva tvam ātmanā
11. idam brahma bṛṃhitākāram bṛhat bṛhat avasthitam (asti)
jñānāt astamitadvitvam (ca asti) tvam ātmanā ātmā eva bhava
11. This (Brahman) is of an expanded form, vast and immensely present. Through true knowledge, its duality has vanished. Therefore, be the self (ātman) alone, by means of your own self (ātman).
सम्यगालोकिते रूपे काष्ठपाषाणवाससाम् ।
मनागपि न भेदोऽस्ति क्वासि संकल्पनोन्मुखः ॥ १२ ॥
samyagālokite rūpe kāṣṭhapāṣāṇavāsasām ,
manāgapi na bhedo'sti kvāsi saṃkalpanonmukhaḥ 12
12. samyak ālokite rūpe kāṣṭhapāṣāṇavāsasām manāk
api na bhedaḥ asti kva asi saṅkalpanonmukhaḥ
12. kāṣṭhapāṣāṇavāsasām rūpe samyak ālokite manāk
api bhedaḥ na asti kva asi saṅkalpanonmukhaḥ
12. When the true form (rūpa) of wood, stone, and garments is properly observed, there is not even the slightest difference. So, where are you, O mind, inclined towards conceptualization?
आदावन्ते च संशान्तं स्वरूपमविनाशि यत् ।
वस्तु नामात्मनश्चैव तन्मयो भव राघव ॥ १३ ॥
ādāvante ca saṃśāntaṃ svarūpamavināśi yat ,
vastu nāmātmanaścaiva tanmayo bhava rāghava 13
13. ādau ante ca saṃśāntam svarūpam avināśi yat
vastu nāma ātmanaḥ ca eva tatmayaḥ bhava rāghava
13. rāghava,
yat ādau ca ante saṃśāntam avināśi svarūpam,
ātmanaḥ ca eva vastu nāma,
tatmayaḥ bhava
13. O Rāghava, become one with that imperishable essential nature (sva-rūpa) which is perfectly tranquil at the beginning and at the end, and which is indeed the very reality (vastu) of the individual self (ātman).
परं व्योमेदमखिलं जगत्स्थावरजङ्गमम् ।
सुखदुःखक्रमः कुत्र विज्वरो भव राघव ॥ १४ ॥
paraṃ vyomedamakhilaṃ jagatsthāvarajaṅgamam ,
sukhaduḥkhakramaḥ kutra vijvaro bhava rāghava 14
14. param vyoma idam akhilam jagat sthāvarajaṅgamam
sukhaduḥkhakramaḥ kutra vijvaraḥ bhava rāghava
14. rāghava,
idam akhilam sthāvarajaṅgamam jagat param vyoma.
sukhaduḥkhakramaḥ kutra? vijvaraḥ bhava.
14. O Rāghava, this entire world, with all its moving and non-moving (beings), is the supreme expanse (vyoma). Where, then, is the succession of happiness and sorrow? Be free from distress.
द्वैताद्वेतसमुद्भूतैर्जरामरणविभ्रमैः ।
स्फुरत्यात्मभिरात्मैव चित्रैरम्ब्विव वीचिभिः ॥ १५ ॥
dvaitādvetasamudbhūtairjarāmaraṇavibhramaiḥ ,
sphuratyātmabhirātmaiva citrairambviva vīcibhiḥ 15
15. dvaitādvaitasamudbhūtaiḥ jarāmaraṇavibhramaiḥ
sphurati ātmabhiḥ ātmā eva citraiḥ ambu iva vīcibhiḥ
15. ātmā eva citraiḥ dvaitādvaitasamudbhūtaiḥ jarāmaraṇavibhramaiḥ ātmabhiḥ sphurati,
ambu iva vīcibhiḥ
15. The Self (ātman) itself shines forth, just like water with its waves, through diverse individual selves (ātman), which are characterized by the delusions of old age and death, and which arise from the concepts of both duality and non-duality.
शुद्धमात्मानमालिङ्ग्य नित्यमन्तस्थया धिया ।
यः स्थितस्तं क आत्मेहं भोगा बन्धयितुं क्षमाः ॥ १६ ॥
śuddhamātmānamāliṅgya nityamantasthayā dhiyā ,
yaḥ sthitastaṃ ka ātmehaṃ bhogā bandhayituṃ kṣamāḥ 16
16. śuddham ātmānam āliṅgya nityam antasthayā dhiyā yaḥ
sthitaḥ tam kaḥ āt iha bhogāḥ bandhayitum kṣamāḥ
16. yaḥ śuddham ātmānam antasthayā dhiyā nityam āliṅgya
sthitaḥ tam iha ke bhogāḥ bandhayitum kṣamāḥ
16. For him who, constantly embracing his pure Self (ātman) with his inner intellect, remains steadfast, what enjoyments here are capable of binding him?
कृतस्फारविचारस्य मनोभोगादयोऽरयः ।
मनागपि न भिन्दन्ति शैलं मन्दानिला इव ॥ १७ ॥
kṛtasphāravicārasya manobhogādayo'rayaḥ ,
manāgapi na bhindanti śailaṃ mandānilā iva 17
17. kṛta-sphāra-vicārasya manobhogādayaḥ arayaḥ
manāk api na bhindanti śailam manda-anilāḥ iva
17. kṛta-sphāra-vicārasya manobhogādayaḥ arayaḥ
manda-anilāḥ śailam iva manāk api na bhindanti
17. For someone who has deeply contemplated (or made a vast inquiry), mental pleasures and other such adversaries do not disturb them even slightly, just as gentle breezes cannot shatter a mountain.
अविचारिणमज्ञानं मूढमाशापरायणम् ।
निगिरन्तीह दुःखानि बका मत्स्यमिवाजलम् ॥ १८ ॥
avicāriṇamajñānaṃ mūḍhamāśāparāyaṇam ,
nigirantīha duḥkhāni bakā matsyamivājalam 18
18. avicāriṇam ajñānam mūḍham āśā-parāyaṇam
nigiranti iha duḥkhāni bakāḥ matsyám iva ajalam
18. iha duḥkhāni avicāriṇam ajñānam mūḍham āśā-parāyaṇam nigiranti,
bakāḥ ajalam matsyám iva
18. Here, miseries consume the unthinking, ignorant, deluded person who is solely devoted to desires, just as cranes devour a fish removed from water.
जगदात्मैव सकलमविद्या नास्ति कुत्रचित् ।
इति दृष्टिमवष्टभ्य सम्यग्रूपः स्थिरो भव ॥ १९ ॥
jagadātmaiva sakalamavidyā nāsti kutracit ,
iti dṛṣṭimavaṣṭabhya samyagrūpaḥ sthiro bhava 19
19. jagat ātmā eva sakalam avidyā na asti kutracit
iti dṛṣṭim avaṣṭabhya samyak-rūpaḥ sthiraḥ bhava
19. sakalam jagat ātmā eva,
avidyā kutracit na asti iti dṛṣṭim avaṣṭabhya samyag-rūpaḥ sthiraḥ bhava
19. The entire world is indeed the Self (ātman), and ignorance (avidyā) does not exist anywhere. Holding firmly to this perspective, become steadfast in your perfect nature.
नानात्वमस्ति कलनासु न वस्तुतोऽन्तर्नानाविधासु सरसीषु जलादि नान्यत् ।
इत्येकनिश्चयमयः पुरुषो विमुक्त इत्युच्यते समवलोकितसम्यगर्थः ॥ २० ॥
nānātvamasti kalanāsu na vastuto'ntarnānāvidhāsu sarasīṣu jalādi nānyat ,
ityekaniścayamayaḥ puruṣo vimukta ityucyate samavalokitasamyagarthaḥ 20
20. nānātvam asti kalanāsu na vastutaḥ antar
nānāvidhāsu sarasīṣu jala ādi na
anyat iti eka niścayamayaḥ puruṣaḥ vimuktaḥ
iti ucyate samavalokitasamyagarthaḥ
20. kalanāsu nānātvam asti,
vastutaḥ na nānāvidhāsu sarasīṣu jala ādi na anyat iti eka niścayamayaḥ samavalokitasamyagarthaḥ puruṣaḥ vimuktaḥ iti ucyate
20. Diversity exists in mental constructions, but not in reality. Just as within various ponds, the water and so forth are not different (from each other). Thus, a person (puruṣa) whose essence is this singular conviction, one who has correctly understood the true meaning, is said to be liberated (mokṣa).

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mumukṣu prakaraṇa

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sthiti prakaraṇa

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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 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 (current chapter) 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