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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-83

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श्रीवसिष्ठ उवाच ।
भूयो मुनिवरो धीरो धिया धवलमेधया ।
स्वमिन्द्रियगणं गुप्तो बोधयामास साध्विदम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
bhūyo munivaro dhīro dhiyā dhavalamedhayā ,
svamindriyagaṇaṃ gupto bodhayāmāsa sādhvidam 1
1. śrīvasiṣṭhaḥ uvāca bhūyaḥ munivaraḥ dhīraḥ dhiyā
dhavalamedhayā svam indriyagaṇam guptaḥ bodhayāmāsa sādhu idam
1. śrīvasiṣṭhaḥ uvāca.
bhūyaḥ dhīraḥ munivaraḥ guptaḥ dhavalamedhayā dhiyā svam indriyagaṇam idam sādhu bodhayāmāsa.
1. The venerable Vasiṣṭha said: Once again, the steadfast and excellent sage, being secluded, properly instructed this host of his own senses with his bright and pure intellect.
तच्चेन्द्रियगणस्यार्थे श्रृणु वक्ष्यामि ते स्फुटम् ।
श्रुत्वा तद्भावनामेत्य परां निर्दुःखतां व्रज ॥ २ ॥
taccendriyagaṇasyārthe śrṛṇu vakṣyāmi te sphuṭam ,
śrutvā tadbhāvanāmetya parāṃ nirduḥkhatāṃ vraja 2
2. tat ca indriya-gaṇasya arthe śṛṇu vakṣyāmi te sphuṭam
śrutvā tat bhāvanām etya parām nirduḥkhatām vraja
2. śṛṇu ca te indriya-gaṇasya arthe tat sphuṭam vakṣyāmi
śrutvā tat bhāvanām etya parām nirduḥkhatām vraja
2. Listen, I will clearly explain that to you, regarding the objects of the senses. Having heard and attained that understanding (bhāvanā), attain the supreme state of freedom from suffering.
भवतामात्मसत्तैषा दुःखायैवान्तदायिनी ।
असत्यामात्मनः सत्तां तद्भवन्तस्त्यजन्त्विति ॥ ३ ॥
bhavatāmātmasattaiṣā duḥkhāyaivāntadāyinī ,
asatyāmātmanaḥ sattāṃ tadbhavantastyajantviti 3
3. bhavatām ātma-sattā eṣā duḥkhāya eva anta-dāyinī
asatyām ātmanaḥ sattām tat bhavantaḥ tyajantu iti
3. bhavatām eṣā ātma-sattā duḥkhāya eva anta-dāyinī
tat bhavantaḥ asatyām ātmanaḥ sattām tyajantu iti
3. This individual existence (ātman) of yours is indeed a cause of suffering, bringing about an ultimate cessation [of true well-being]. Therefore, may you abandon this untrue existence of the self (ātman).
मदीयेनोपदेशेन सत्तैषा भवतां क्षयम् ।
गतैवेति स्फुटं मन्ये यूयं ह्यज्ञानसंभवाः ॥ ४ ॥
madīyenopadeśena sattaiṣā bhavatāṃ kṣayam ,
gataiveti sphuṭaṃ manye yūyaṃ hyajñānasaṃbhavāḥ 4
4. madīyena upadeśena sattā eṣā bhavatām kṣayam gatā
eva iti sphuṭam manye yūyam hi ajñāna-saṃbhavāḥ
4. madīyena upadeśena bhavatām eṣā sattā kṣayam gatā
eva iti sphuṭam manye hi yūyam ajñāna-saṃbhavāḥ
4. I clearly believe that by my instruction, this existence of yours has indeed reached destruction, for you are indeed born of ignorance (ajñāna).
स्वसत्ता स्फुटतां याति दुःखाय तव चित्तक ।
तप्तकाञ्चनरुल्लासो दाहायैव स्वपार्श्वयोः ॥ ५ ॥
svasattā sphuṭatāṃ yāti duḥkhāya tava cittaka ,
taptakāñcanarullāso dāhāyaiva svapārśvayoḥ 5
5. sva-sattā sphuṭatām yāti duḥkhāya tava cittaka
tapta-kāñcana-ruḥ ullāsaḥ dāhāya eva sva-pārśvayoḥ
5. tava cittaka sva-sattā sphuṭatām duḥkhāya yāti
tapta-kāñcana-ruḥ ullāsaḥ sva-pārśvayoḥ dāhāya eva
5. O mind (cittaka), your own distinct existence leads to suffering. The very brilliance of heated gold is solely for burning its own surroundings.
पश्य त्वयि सति भ्रान्तजलकल्लोलसंकुलाः ।
विशन्ति कालजलधिं संसारसरितां गणाः ॥ ६ ॥
paśya tvayi sati bhrāntajalakallolasaṃkulāḥ ,
viśanti kālajaladhiṃ saṃsārasaritāṃ gaṇāḥ 6
6. paśya tvayi sati bhrāntajalakallolasaṃkulāḥ
viśanti kālajaladhim saṃsārasaritām gaṇāḥ
6. paśya tvayi sati saṃsārasaritām gaṇāḥ
bhrāntajalakallolasaṃkulāḥ kālajaladhim viśanti
6. Behold! While you are present, the multitudes of rivers of cyclic existence (saṃsāra), teeming with agitated, swirling waves, enter the ocean of time (kāla).
पतन्त्यहमहमिकाविहितान्योन्यचिन्तिताः ।
कुतोऽपि दुःखावलयो धारा आसारगा इव ॥ ७ ॥
patantyahamahamikāvihitānyonyacintitāḥ ,
kuto'pi duḥkhāvalayo dhārā āsāragā iva 7
7. patanti ahamaham-ikāvihitānyonyacintitāḥ
kutaḥ api duḥkhāvalayaḥ dhārā āsāragāḥ iva
7. kutaḥ api ahamaham-ikāvihitānyonyacintitāḥ
duḥkhāvalayaḥ dhārā āsāragāḥ iva patanti
7. From some unknown source, series of miseries (duḥkha) - arising from mutual preoccupations rooted in self-assertion (ahamaham-ikā) - fall like torrents of heavy rain.
परिस्फुरत्यपर्यन्ता हृदयोन्मूलनोद्यता ।
आक्रन्दकारिणी क्रूरा भावाभावविषूचिका ॥ ८ ॥
parisphuratyaparyantā hṛdayonmūlanodyatā ,
ākrandakāriṇī krūrā bhāvābhāvaviṣūcikā 8
8. parisphurati aparyantā hṛdayonmūlanodyatā
ākrandakāriṇī krūrā bhāvābhāvaviṣūcikā
8. aparyantā hṛdayonmūlanodyatā ākrandakāriṇī
krūrā bhāvābhāvaviṣūcikā parisphurati
8. The boundless, heart-uprooting, lamentation-causing, cruel epidemic (viṣūcikā) of existence and non-existence (bhāva-abhāva) manifests intensely.
कासश्वासरणद्भृङ्गा कलेवरजरद्द्रुमे ।
विकसत्यमलोद्योता जरामरणमञ्जरी ॥ ९ ॥
kāsaśvāsaraṇadbhṛṅgā kalevarajaraddrume ,
vikasatyamalodyotā jarāmaraṇamañjarī 9
9. kāsaśvāsaraṇadbhṛṅgā kalevarajaraddruma
vikasati amaloddyotā jarāmaraṇamañjarī
9. kalevarajaraddruma kāsaśvāsaraṇadbhṛṅgā
amaloddyotā jarāmaraṇamañjarī vikasati
9. In the old tree of the body (kalevara) - where bees buzz with coughs and gasps - the blossom of old age (jarā) and death (maraṇa) unfolds, possessing an untarnished brilliance.
कल्लोलव्यालवलिते शरीरश्वभ्रकोटरे ।
घननीहारखे स्वान्तश्चिन्ताचपलमर्कटी ॥ १० ॥
kallolavyālavalite śarīraśvabhrakoṭare ,
ghananīhārakhe svāntaścintācapalamarkaṭī 10
10. kallolavyālavalite śarīraśvabhrakoṭare
ghananīhārakhe svāntaḥ cintācapalamarkaṭī
10. svāntaḥ kallolavyālavalite śarīraśvabhrakoṭare
ghananīhārakhe cintācapalamarkaṭī
10. The inner mind is a fickle monkey of anxiety (cintācapalamarkaṭī), dwelling within the hollow pit of the body (śarīraśvabhrakoṭare), which is entwined with serpent-like waves, and in a space like a dense, fog-filled sky.
लोभनाट्यारटत्पक्षी तीक्ष्णया द्वन्द्वतुण्डया ।
कायजीर्णद्रुमादस्माद्गुणखण्डं निकृन्तति ॥ ११ ॥
lobhanāṭyāraṭatpakṣī tīkṣṇayā dvandvatuṇḍayā ,
kāyajīrṇadrumādasmādguṇakhaṇḍaṃ nikṛntati 11
11. lobhanāṭyāraṭatpakṣī tīkṣṇayā dvandvatuṇḍayā
kāyajīrṇadrumāt asmāt guṇakhaṇḍam nikṛntati
11. lobhanāṭyāraṭatpakṣī tīkṣṇayā dvandvatuṇḍayā
guṇakhaṇḍam asmāt kāyajīrṇadrumāt nikṛntati
11. A bird, shrieking with its greedy display, using its sharp, dual beak, cuts away portions of (prakṛti's) constituents (guṇakhaṇḍam) from this aged tree that is the body (kāyajīrṇadrumād asmāt).
हृदयावकरं कीर्णमितश्चेतश्च कर्कशः ।
अपवित्रो दुराचारः कुरुते कामकुक्कुटः ॥ १२ ॥
hṛdayāvakaraṃ kīrṇamitaścetaśca karkaśaḥ ,
apavitro durācāraḥ kurute kāmakukkuṭaḥ 12
12. hṛdayāvakaram kīrṇam itaḥ ca itaḥ ca karkaśaḥ
apavitraḥ durācāraḥ kurute kāmakukkuṭaḥ
12. karkaśaḥ apavitraḥ durācāraḥ kāmakukkuṭaḥ
hṛdayāvakaram itaḥ ca itaḥ ca kīrṇam kurute
12. The harsh, impure, and ill-behaved rooster of desire (kāmakukkuṭaḥ) scatters the heart's refuse (hṛdayāvakaram) here and there.
महत्यां मोहयामिन्यामुल्बणोऽज्ञानकौशिकः ।
श्मशान इव वेतालः परिवल्गति हृद्द्रुमे ॥ १३ ॥
mahatyāṃ mohayāminyāmulbaṇo'jñānakauśikaḥ ,
śmaśāna iva vetālaḥ parivalgati hṛddrume 13
13. mahatyām mohayāminyām ulbaṇaḥ ajñānakauśikaḥ
śmaśāna iva vetālaḥ parivalgati hṛddrume
13. mahatyām mohayāminyām ulbaṇaḥ ajñānakauśikaḥ
śmaśāna iva vetālaḥ hṛddrume parivalgati
13. The powerful owl of ignorance (ajñānakauśikaḥ), like a vetāla (ghost) in a cremation ground, wanders about in the heart-tree (hṛddrume) during the great night of delusion (mohayāminyām).
एताश्चान्याश्च बह्व्योऽपि त्वयीन्द्रियगणे सति ।
पिशाच्य इव शर्वर्यां प्रवल्गन्त्यशुभश्रियः ॥ १४ ॥
etāścānyāśca bahvyo'pi tvayīndriyagaṇe sati ,
piśācya iva śarvaryāṃ pravalgantyaśubhaśriyaḥ 14
14. etāḥ ca anyāḥ ca bahvyaḥ api tvayi indriyagaṇe sati
piśācyaḥ iva śarvaryām pravalganti aśubhaśriyaḥ
14. tvayi indriyagaṇe sati,
etāḥ ca anyāḥ ca bahvyaḥ api aśubhaśriyaḥ,
śarvaryām piśācyaḥ iva,
pravalganti.
14. While you are identified with the group of senses, these and many other inauspicious aspects, like female goblins in the night, revel and manifest themselves.
त्वयि त्वसति हे साधो सर्वा एव शुभश्रियः ।
प्रभात इव पद्मिन्यः सालोकं विलसन्त्यलम् ॥ १५ ॥
tvayi tvasati he sādho sarvā eva śubhaśriyaḥ ,
prabhāta iva padminyaḥ sālokaṃ vilasantyalam 15
15. tvayi tu asati he sādho sarvāḥ eva śubhaśriyaḥ
prabhāte iva padminyaḥ sālokam vilasanti alam
15. he sādho,
tvayi tu asati,
sarvāḥ eva śubhaśriyaḥ,
prabhāte padminyaḥ iva,
sālokam alam vilasanti.
15. But O good one, when you are not identified with the senses, all auspicious aspects, like lotus flowers in the dawn, shine forth fully with their light.
अशङ्कितनभःकोशपतिताकुलपूरवत् ।
नापतन्ति विकल्पौघाश्चिरं वैकल्यकारिणः ॥ १७ ॥
aśaṅkitanabhaḥkośapatitākulapūravat ,
nāpatanti vikalpaughāściraṃ vaikalyakāriṇaḥ 17
17. aśaṅkitanabhaḥkośapatitākulapūravat na
āpatanti vikalpaughāḥ ciram vaikalyakāriṇaḥ
17. ciraṃ vaikalyakāriṇaḥ vikalpaughāḥ,
aśaṅkitanabhaḥkośapatitākulapūravat,
na āpatanti.
17. Conceptualizations (vikalpa) and doubts, which cause distress for a long time, do not descend like a turbulent flood rushing down from an unexpected celestial reservoir.
सर्वस्याह्लादनी शान्ता मैत्री परमपावनी ।
अभ्युदेति हृदो हृद्या सुतरोरिव मञ्जरी ॥ १८ ॥
sarvasyāhlādanī śāntā maitrī paramapāvanī ,
abhyudeti hṛdo hṛdyā sutaroriva mañjarī 18
18. sarvasya āhlādanī śāntā maitrī paramapāvanī
abhyudeti hṛdaḥ hṛdyā sutaroḥ iva mañjarī
18. sarvasya āhlādanī,
śāntā,
paramapāvanī,
hṛdyā maitrī,
sutaroḥ mañjarī iva,
hṛdaḥ abhyudeti.
18. Peaceful benevolence (maitrī), which delights all and is supremely purifying, arises from the heart, lovely like a blossom from a beautiful tree.
अन्तश्छिद्रवती जाड्ययुक्तायुक्तगुणा स्वयम् ।
चिन्ता शोषमुपायाति हिमदग्धेव पद्मिनी ॥ १९ ॥
antaśchidravatī jāḍyayuktāyuktaguṇā svayam ,
cintā śoṣamupāyāti himadagdheva padminī 19
19. antaḥ chidravatī jāḍyayuktā ayuktaguṇā svayam
cintā śoṣam upāyāti himadagdha iva padminī
19. cintā antaḥ chidravatī jāḍyayuktā ayuktaguṇā
svayam himadagdha padminī iva śoṣam upāyāti
19. Anxiety, which is inherently full of inner flaws, laden with inertia, and possessing unsuitable qualities, wastes away, just like a lotus plant scorched by frost.
आलोकः स्फुटतामन्तरायात्यज्ञानसंक्षये ।
प्रशाम्यत्यम्बुदे व्योम्नि शरदीवार्कमण्डलम् ॥ २० ॥
ālokaḥ sphuṭatāmantarāyātyajñānasaṃkṣaye ,
praśāmyatyambude vyomni śaradīvārkamaṇḍalam 20
20. ālokaḥ sphuṭatām antarāyāti ajñānasaṃkṣaye
praśāmyati ambude vyomni śaradi iva arkamaṇḍalam
20. ajñānasaṃkṣaye ālokaḥ sphuṭatām antarāyāti.
arkamaṇḍalam śaradi vyomni iva ambude praśāmyati.
20. Illumination achieves clarity with the complete destruction of ignorance, just as the sun's orb becomes clearly visible in the sky during autumn when the cloud disperses.
प्रसन्नं स्फारगाम्भीर्यमक्षुब्धमपराहतम् ।
हृदयं समतामेति शान्तवात इवार्णवः ॥ २१ ॥
prasannaṃ sphāragāmbhīryamakṣubdhamaparāhatam ,
hṛdayaṃ samatāmeti śāntavāta ivārṇavaḥ 21
21. prasannam sphāragāmbhīryam akṣubdham aparāhatam
hṛdayam samatām eti śāntavātaḥ iva arṇavaḥ
21. hṛdayam prasannam sphāragāmbhīryam akṣubdham aparāhatam samatām eti.
arṇavaḥ śāntavātaḥ iva.
21. The mind (hṛdaya) attains a state of equanimity, becoming clear, profoundly deep, undisturbed, and unassailable, just as an ocean becomes calm when the wind has settled.
अमृतापूरपूर्णेन नित्यानन्दमयेन च ।
स्थीयते पुरुषेणान्तः शीतेन शशिना यथा ॥ २२ ॥
amṛtāpūrapūrṇena nityānandamayena ca ,
sthīyate puruṣeṇāntaḥ śītena śaśinā yathā 22
22. amṛtāpūrapūrṇena nityānandamayena ca
sthīyate puruṣeṇa antaḥ śītena śaśinā yathā
22. antaḥ amṛtāpūrapūrṇena nityānandamayena ca puruṣeṇa sthīyate.
yathā śītena śaśinā.
22. Within, one is sustained by the (supreme cosmic) person (puruṣa), who is replete with a flood of nectar (amṛta) and constituted of eternal bliss (ānanda), just as one is cooled by the moon.
संविदः स्फुटतामन्तरायान्त्यज्ञानसंक्षये ।
संविदंशैकविश्रान्तं समग्रं सचराचरम् ॥ २३ ॥
saṃvidaḥ sphuṭatāmantarāyāntyajñānasaṃkṣaye ,
saṃvidaṃśaikaviśrāntaṃ samagraṃ sacarācaram 23
23. saṃvidaḥ sphuṭatām antarāyāntyajñānasaṃkṣaye
saṃvidaṃśaikaśrāntaṃ samagraṃ sacarācaram
23. antarāyāntyajñānasaṃkṣaye saṃvidaḥ sphuṭatām
samagraṃ sacarācaram saṃvidaṃśaikaśrāntaṃ
23. Upon the complete destruction of the ultimate ignorance that obstructs the clarity of consciousness (saṃvit), the entire universe, with all its moving and non-moving (beings), is realized to be resting solely within a portion of consciousness (saṃvit).
भाव्यते भरिताकारं वपुरानन्दमन्थरम् ।
न भवत्यसुसङ्गानामाशापाशविधायिनाम् ॥ २४ ॥
bhāvyate bharitākāraṃ vapurānandamantharam ,
na bhavatyasusaṅgānāmāśāpāśavidhāyinām 24
24. bhāvyate bharitākāraṃ vapuḥ ānandamantharam
na bhavati asusaṅgānām āśāpāśavidhāyinām
24. bharitākāraṃ ānandamantharam vapuḥ bhāvyate
asusaṅgānām āśāpāśavidhāyinām na bhavati
24. A fully complete form, permeated with bliss (ānanda), is realized. This state does not manifest for those who are attached to vital breaths (asu) and who create the snares of desire (āśā).
दग्धानामिव पर्णानां रसानां पुनरागतिः ।
पुंसां क्षपितसंसारजराजन्ममहाध्वनाम् ॥ २५ ॥
dagdhānāmiva parṇānāṃ rasānāṃ punarāgatiḥ ,
puṃsāṃ kṣapitasaṃsārajarājanmamahādhvanām 25
25. dagdhānām iva parṇānām rasānām punarāgatiḥ
puṃsām kṣapitasaṃsārajarājanmamahādhvanām
25. kṣapitasaṃsārajarājanmamahādhvanām puṃsām
rasānām punarāgatiḥ dagdhānām parṇānām iva
25. For persons (puruṣa) who have annihilated the great path of rebirth (saṃsāra), old age, and birth, there is no return of vital sap, just as there is no return of sap for burnt leaves.
अपुनर्भ्रमणायात्मद्रुमे विश्रम्यते चिरम् ।
एवंप्रायास्तथान्याश्च भवन्ति गुणसंपदः ॥ २६ ॥
apunarbhramaṇāyātmadrume viśramyate ciram ,
evaṃprāyāstathānyāśca bhavanti guṇasaṃpadaḥ 26
26. apunarbhramaṇāyā ātmadrume viśramyate ciram
evaṃprāyāḥ tathā anyāḥ ca bhavanti guṇasampadaḥ
26. apunarbhramaṇāyā ātmadrume ciram viśramyate
tathā evaṃprāyāḥ anyāḥ ca guṇasampadaḥ bhavanti
26. For the sake of freedom from further wandering in the cycle of rebirth (saṃsāra), one rests for a long time in the tree of the Self (ātman). And other such abundances of virtues also manifest.
असति त्वयि सर्वाशिन्सर्वाशाक्षयसंक्षये ।
पक्षयोरेतयोश्चित्तसत्तासत्तास्वरूपयोः ॥ २७ ॥
asati tvayi sarvāśinsarvāśākṣayasaṃkṣaye ,
pakṣayoretayościttasattāsattāsvarūpayoḥ 27
27. asati tvayi sarvāśin sarvāśākṣayasaṃkṣaye
pakṣayoḥ etayoḥ cittasattāsattāsvarūpayoḥ
27. sarvāśin tvayi asati sarvāśākṣayasaṃkṣaye
etayoḥ pakṣayoḥ cittasattāsattāsvarūpayoḥ
27. O all-consuming one (mind), when you are non-existent – in that state of the complete annihilation of all desires – then these two aspects become clear: the nature of the mind's existence and its non-existence.
येनैव पश्यसि श्रेयस्तमेवाङ्गीकुरु क्षणम् ।
स्वात्मभावस्तव सुखं मन्ये मानवतां वर ॥ २८ ॥
yenaiva paśyasi śreyastamevāṅgīkuru kṣaṇam ,
svātmabhāvastava sukhaṃ manye mānavatāṃ vara 28
28. yena eva paśyasi śreyaḥ tam eva aṅgīkuru kṣaṇam
svātmabhāvaḥ tava sukham manye mānavatām vara
28. vara yena eva paśyasi śreyaḥ tam eva aṅgīkuru
kṣaṇam tava svātmabhāvaḥ sukham mānavatām manye
28. Whatever you truly perceive as the highest good (śreyas), adopt that immediately. O excellent one, I believe that your own intrinsic nature (ātman) is happiness, and this is [the essence of] true humanity (mānavatā).
तमेव भावयाभावं सुखत्यागो हि मूढता ।
यदि त्वस्ति भवेत्सत्यमन्तर्भावितचेतनम् ॥ २९ ॥
tameva bhāvayābhāvaṃ sukhatyāgo hi mūḍhatā ,
yadi tvasti bhavetsatyamantarbhāvitacetanam 29
29. tam eva bhāvaya abhāvam sukhatyāgaḥ hi mūḍhatā
yadi tu asti bhavet satyam antarbhāvitacetanam
29. tam eva abhāvam bhāvaya hi sukhatyāgaḥ mūḍhatā
yadi tu antarbhāvitacetanam satyam asti bhavet
29. Contemplate that non-existence (abhāva) alone [referring to the mind's non-existence mentioned previously]. For, abandoning [true] happiness is indeed foolishness. But if there truly exists a reality (satya) imbued with inherent consciousness (caitanya)...
जीवतस्तत्तवात्यन्तमभावं क इवेच्छति ।
किंतु नास्त्यसि सत्येन वदामि तव सुन्दर ॥ ३० ॥
jīvatastattavātyantamabhāvaṃ ka ivecchati ,
kiṃtu nāstyasi satyena vadāmi tava sundara 30
30. jīvataḥ tat tava atyantam abhāvam kaḥ iva icchati
kintu na asti asi satyena vadāmi tava sundara
30. sundara jīvataḥ kaḥ iva tava tat atyantam abhāvam
icchati kintu na asti asi satyena tava vadāmi
30. While living, who indeed would desire that complete non-existence (abhāva) for you? But [that non-existence] does not exist; [rather], you are [ever-existent]. I declare this to you truly, O beautiful one.
तेन मिथ्यैव जीवामीत्याशया मा सुखी भव ।
पूर्वमेवासि नास्त्येव यावद्भ्रान्त्या त्वदस्तिता ॥ ३१ ॥
tena mithyaiva jīvāmītyāśayā mā sukhī bhava ,
pūrvamevāsi nāstyeva yāvadbhrāntyā tvadastitā 31
31. tena mithyā eva jīvāmi iti āśayā mā sukhī bhava | pūrvam
eva asi na asti eva yāvat bhrāntyā tvat astitā ||
31. mā sukhī bhava tena āśayā (iti) mithyā eva jīvāmi tvam
pūrvam eva asi tvat astitā yāvat bhrāntyā na asti eva
31. Do not be content with the thought, 'I live falsely' (as if that false life is truly yours). You already are your true self. Your apparent existence, which persists only due to delusion (bhrānti), does not actually exist at all.
सैवेदानीं विचारेण भृशं क्षयमुपागता ।
एतावदेव ते रूपं साधो यदविचारणम् ॥ ३२ ॥
saivedānīṃ vicāreṇa bhṛśaṃ kṣayamupāgatā ,
etāvadeva te rūpaṃ sādho yadavicāraṇam 32
32. sā eva idānīm vicāreṇa bhṛśam kṣayam upāgatā
| etāvat eva te rūpam sādho yat avicāraṇam ||
32. sā eva idānīm vicāreṇa bhṛśam kṣayam upāgatā sādho,
te rūpam etāvat eva yat avicāraṇam
32. That very (illusory existence from the previous verse) has now greatly diminished through (spiritual) inquiry (vicāra). O wise one, your (illusory) form is precisely this: that it is (dependent on) non-inquiry.
विचारे विहिते सम्यक्समरूपं समं स्थितम् ।
अविचारात्प्रजातं त्वमनालोकात्तमो यथा ॥ ३३ ॥
vicāre vihite samyaksamarūpaṃ samaṃ sthitam ,
avicārātprajātaṃ tvamanālokāttamo yathā 33
33. vicāre vihite samyak samarūpam samam sthitam |
avicārāt prajātam tvam anālokāt tamaḥ yathā ||
33. vicāre vihite samyak,
samarūpam samam sthitam tvam avicārāt prajātam,
yathā tamaḥ anālokāt (prajātam)
33. When (spiritual) inquiry (vicāra) is properly conducted, the homogeneous reality remains steady. You (the illusory self) are born from non-inquiry, just as darkness arises from the absence of light.
विचारेणोपशान्तं त्वमालोकेन तमो यथा ।
एतावन्तं सखे कालं बभूवाल्पविवेकिता ॥ ३४ ॥
vicāreṇopaśāntaṃ tvamālokena tamo yathā ,
etāvantaṃ sakhe kālaṃ babhūvālpavivekitā 34
34. vicāreṇa upaśāntam tvam ālokena tamaḥ yathā |
etāvantam sakhe kālam babhūva alpavivekitā ||
34. tvam vicāreṇa upaśāntam,
yathā tamaḥ ālokena (upaśāntam) sakhe,
etāvantam kālam alpavivekitā babhūva
34. You (the illusory self) are pacified by (spiritual) inquiry (vicāra), just as darkness is dispelled by light. O friend, all this time (your state) was one of little discrimination.
तवानेनाभिपीनत्वमभूद्दुःखैककारणम् ।
मोहसंकल्पमात्रेण बालवेतालवद्भवेत् ॥ ३५ ॥
tavānenābhipīnatvamabhūdduḥkhaikakāraṇam ,
mohasaṃkalpamātreṇa bālavetālavadbhavet 35
35. tava anena abhipīnatvam abhūt duḥkhaikakāraṇam
mohasaṅkalpamātreṇa bālavetālavat bhavet
35. tava anena abhipīnatvam duḥkhaikakāraṇam
abhūt mohasaṅkalpamātreṇa bālavetālavat bhavet
35. Because of this (attachment), your bloatedness or excessive indulgence became the sole reason for suffering. Merely through a delusive thought (moha saṅkalpa), this state can come into existence, just like a child-ghost.
द्वन्द्वं चाद्यन्तसंकल्पक्षीणं क्षयि भव स्थितम् ।
इदानीमुदितं नित्यं स्वप्राग्रूपे क्षयं गते ॥ ३६ ॥
dvandvaṃ cādyantasaṃkalpakṣīṇaṃ kṣayi bhava sthitam ,
idānīmuditaṃ nityaṃ svaprāgrūpe kṣayaṃ gate 36
36. dvandvam ca ādyantasaṅkalpakṣīṇam kṣayi bhava
sthitam idānīm uditam nityam svaprāgrūpe kṣayam gate
36. dvandvam ca ādyantasaṅkalpakṣīṇam kṣayi sthitam
bhava svaprāgrūpe kṣayam gate idānīm nityam uditam
36. And duality, which is diminished by the conceptualization of its beginning and end, exists as perishable and established (in its transient nature). It has now arisen as if eternal, while its true, prior form has gone to destruction.
विवेकस्य प्रसादेन विवेकाय नमो नमः ।
बहुधापि प्रबुद्धस्त्वं चित्तकाप्यनुबोधितः ॥ ३७ ॥
vivekasya prasādena vivekāya namo namaḥ ,
bahudhāpi prabuddhastvaṃ cittakāpyanubodhitaḥ 37
37. vivekasya prasādena vivekāya namaḥ namaḥ bahudhā
api prabuddhaḥ tvam cittaka api anubodhitaḥ
37. vivekasya prasādena vivekāya namaḥ namaḥ cittaka
tvam bahudhā api prabuddhaḥ api anubodhitaḥ
37. By the grace of discrimination (viveka), salutations again and again to discrimination (viveka)! O mind, though you are awakened in many ways, you are also being reminded (or, further instructed).
चित्ततायां प्रनष्टायां स्थितस्त्वं परमेश्वरः ।
प्राक्स्वरूपविलासस्ते श्रेयसे स्थितिमागतः ॥ ३८ ॥
cittatāyāṃ pranaṣṭāyāṃ sthitastvaṃ parameśvaraḥ ,
prāksvarūpavilāsaste śreyase sthitimāgataḥ 38
38. cittatāyām pranaṣṭāyām sthitaḥ tvam parameśvaraḥ
prāksvarūpavilāsaḥ te śreyase sthitim āgataḥ
38. cittatāyām pranaṣṭāyām tvam sthitaḥ parameśvaraḥ
te prāksvarūpavilāsaḥ śreyase sthitim āgataḥ
38. When mentation (cittatā) has completely vanished, you remain established as the Supreme Lord (parameśvara). Your manifestation of the original nature (svarūpa vilāsa) has attained a state conducive to ultimate well-being.
समस्तवासनोन्मुक्तः संप्रत्यसि महेश्वरः ।
यस्याविवेकादुत्पत्तिः स विवेकाद्विनश्यति ॥ ३९ ॥
samastavāsanonmuktaḥ saṃpratyasi maheśvaraḥ ,
yasyāvivekādutpattiḥ sa vivekādvinaśyati 39
39. samasta-vāsana-unmuktaḥ samprati asi maheśvaraḥ
yasya avivekāt utpattiḥ sa vivekāt vinaśyati
39. samasta-vāsana-unmuktaḥ samprati asi maheśvaraḥ
yasya avivekāt utpattiḥ sa vivekāt vinaśyati
39. Now, completely free from all latent impressions (vāsanā), you are truly a great lord. That which originates from non-discrimination (aviveka) perishes through discrimination (viveka).
प्रकाशेन प्रयात्यन्तमनालोकोऽभवत्तमः ।
अनिच्छतोऽपि ते साधो विचारे स्थितिमागते ॥ ४० ॥
prakāśena prayātyantamanāloko'bhavattamaḥ ,
anicchato'pi te sādho vicāre sthitimāgate 40
40. prakāśena prayāti antam anālokaḥ abhavat tamaḥ
anicchataḥ api te sādho vicāre sthitim āgate
40. sādho,
anālokaḥ tamaḥ prakāśena antam prayāti.
te api anicchataḥ vicāre sthitim āgate.
40. O wise one (sādhu), just as darkness, which was devoid of light, reaches its end by means of light, so also for you, even without your desire, when a firm state in inquiry (vicāra) is established.
सर्वतोऽयमुपायातो विनाशः सुखसिद्धये ।
तस्मान्नास्त्यसि निर्णीतमिति सिद्धान्तयुक्तिभिः ॥ ४१ ॥
sarvato'yamupāyāto vināśaḥ sukhasiddhaye ,
tasmānnāstyasi nirṇītamiti siddhāntayuktibhiḥ 41
41. sarvataḥ ayam upayātaḥ vināśaḥ sukhasiddhaye
tasmāt na asti asi nirṇītam iti siddhāntayuktibhiḥ
41. ayam vināśaḥ sarvataḥ sukhasiddhaye upayātaḥ.
tasmāt siddhāntayuktibhiḥ iti nirṇītam na asti asi.
41. This (illusory self) has come to complete destruction for the sake of attaining happiness. Therefore, by the reasonings of established principles, it is determined: 'It (the illusory self) does not exist, and you (the true Self) are.'
चित्तेन्द्रियेश्वर स्वस्ति भवते त्वन्तमागतः ।
नित्यं पूर्वमभूताय नास्तिरूपाय संप्रति ॥ ४२ ॥
cittendriyeśvara svasti bhavate tvantamāgataḥ ,
nityaṃ pūrvamabhūtāya nāstirūpāya saṃprati 42
42. citta-indriya-īśvara svasti bhavate tu antam
āgataḥ nityam pūrvam abhūtāya nāstirūpāya samprati
42. citta-indriya-īśvara svasti bhavate.
tu nityam pūrvam abhūtāya samprati nāstirūpāya antam āgataḥ.
42. O lord of mind and senses, hail to you! For truly, the end has come for that which was eternally non-existent before, and now has the nature of non-existence.
भविष्यते च नोदर्कं स्वमनः स्वस्ति तेऽस्त्विति ।
परिनिर्वामिशान्तोऽस्मि दिष्ट्यास्मि विगतज्वरः ॥ ४३ ॥
bhaviṣyate ca nodarkaṃ svamanaḥ svasti te'stviti ,
parinirvāmiśānto'smi diṣṭyāsmi vigatajvaraḥ 43
43. bhaviṣyate ca na udarkam svamanaḥ svasti te astu
iti parinirvāmi śāntaḥ asmi diṣṭyā asmi vigatajvaraḥ
43. ca svamanaḥ udarkam na bhaviṣyate svasti te astu
iti parinirvāmi śāntaḥ asmi diṣṭyā vigatajvaraḥ asmi
43. And there will be no future consequence (karma) for my mind. May well-being be for you. Thus, I am utterly tranquil, having attained complete cessation (nirvāṇa). Fortunately, I am free from all distress.
स्वात्मन्येवावतिष्ठेऽहं तुर्यरूपपदे स्थितः ।
अतो नास्त्येव नास्त्येव संसारे चित्तमस्थिति ॥ ४४ ॥
svātmanyevāvatiṣṭhe'haṃ turyarūpapade sthitaḥ ,
ato nāstyeva nāstyeva saṃsāre cittamasthiti 44
44. svātmani eva avatiṣṭhe aham turyarūpapade sthitaḥ
ataḥ na asti eva na asti eva saṃsāre cittam asthiti
44. aham svātmani eva sthitaḥ avatiṣṭhe turyarūpapade
ataḥ saṃsāre cittam asthiti na asti eva na asti eva
44. I am established in my own Self (ātman), abiding in the state of the Turiya (fourth) form. Therefore, there is absolutely no instability of mind in the cycle of transmigration (saṃsāra).
आत्मा त्वस्त्वेव चास्त्वेव यस्मादन्यत्र विद्यते ।
अयमात्माहमेवासौ नास्त्यन्यन्मदृते क्वचित् ॥ ४५ ॥
ātmā tvastveva cāstveva yasmādanyatra vidyate ,
ayamātmāhamevāsau nāstyanyanmadṛte kvacit 45
45. ātman tu astu eva ca astu eva yasmāt anyatra vidyate
ayam ātman aham eva asau na asti anyat madṛte kvacit
45. ātman tu astu eva ca astu eva yasmāt anyatra vidyate
ayam ātman aham eva asau mat ṛte anyat kvacit na asti
45. The Self (ātman) certainly exists, yes, it exists! For it is found pervading everything else. This very Self (ātman) is indeed I; there is nothing else anywhere apart from me.
स्फुरच्चिदेव बोधात्मा सर्वत्राहं स्थितः सदा ।
अयमात्मेति कलना मन्ये नो निर्मलान्तरे ॥ ४६ ॥
sphuraccideva bodhātmā sarvatrāhaṃ sthitaḥ sadā ,
ayamātmeti kalanā manye no nirmalāntare 46
46. sphurat cit eva bodhātmā sarvatra aham sthitaḥ
sadā ayam ātman iti kalanā manye na nirmalāntare
46. aham sadā sarvatra sphurat cit eva bodhātmā
sthitaḥ manye ayam ātman iti kalanā nirmalāntare na
46. I am always and everywhere established as the manifesting consciousness itself, the Self (ātman) of knowledge. I believe that the conception 'this is the Self (ātman)' does not arise in a pure consciousness.
प्रतियोगिव्यवच्छेदकलनैकस्य वै कुतः ।
अहं तेनायमात्मेति कलनामनुदाहरन् ।
मौनी स्वात्मनि तिष्ठामि तरङ्ग इव वारिणि ॥ ४७ ॥
pratiyogivyavacchedakalanaikasya vai kutaḥ ,
ahaṃ tenāyamātmeti kalanāmanudāharan ,
maunī svātmani tiṣṭhāmi taraṅga iva vāriṇi 47
47. pratiyogivyavacchedakalana ekasya
vai kutaḥ aham tena ayam ātma
iti kalanām anudāharan maunī
svātmani tiṣṭhāmi taraṅgaḥ iva vāriṇi
47. ekasya pratiyogivyavacchedakalanaṁ kutaḥ vai? tena ayam ātma iti kalanām anudāharan maunī vāriṇi taraṅgaḥ iva aham svātmani tiṣṭhāmi.
47. For the unique Self (ātman), how indeed can there be a cognition of distinction from a counterpart? Therefore, not asserting the notion, 'This is my individual self (ātman),' I, a silent one, abide in my own true self (ātman), just like a wave in water.
संशान्तवासनमनाश्रितचेतनांशमप्राणसंचरणमस्तमितांशदोषम् ।
संवेद्यवर्जितमुपेत्य सुसंविदंशं शाम्यामि मौनमहमेव निरीहमन्तः ॥ ४८ ॥
saṃśāntavāsanamanāśritacetanāṃśamaprāṇasaṃcaraṇamastamitāṃśadoṣam ,
saṃvedyavarjitamupetya susaṃvidaṃśaṃ śāmyāmi maunamahameva nirīhamantaḥ 48
48. saṃśāntavāsanam anāśritacetanāṃśam
aprāṇasaṃcaraṇam astamitāṃśadoṣam
saṃvedyavarjitam upetya susaṃvidaṃśam
śāmyāmi maunam aham eva nirīham antaḥ
48. saṃśāntavāsanam anāśritacetanāṃśam aprāṇasaṃcaraṇam astamitāṃśadoṣam saṃvedyavarjitam susaṃvidaṃśam upetya aham eva nirīham maunam antaḥ śāmyāmi.
48. Having attained the essence of pure consciousness (saṃvid) – a state devoid of any knowable object, with all latent impressions (vāsanā) completely quieted, no longer relying on specific aspects of awareness, free from the movement of vital breaths (prāṇa), and with all individual imperfections extinguished – I myself, desireless and silent, become completely quiescent within.

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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 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 (current chapter) 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