Skip to content
אתר זה לא תומך בגרסאות ישנות של אינטרנט אקספלורר
מומלץ להשתמש בדפדפן גוגל כרום או פיירפוקס מוזילה
(או באינטרנט אקספלורר / edge עדכני)
Enjoy Learning Sanskrit tips, tools, resources and more...

योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-10

Use the following checkboxes to set the display options for this chapter (You can also control the display of each verse separately):
what would you like to see in each verse:
श्रीवसिष्ठ उवाच ।
तस्मान्नकिंचिदेवेदं जगत्स्थावरजंगमम् ।
नकिंचिद्भूततां प्राप्तं यत्किंचिदिति विद्धि हे ॥ १ ॥
śrīvasiṣṭha uvāca ,
tasmānnakiṃcidevedaṃ jagatsthāvarajaṃgamam ,
nakiṃcidbhūtatāṃ prāptaṃ yatkiṃciditi viddhi he 1
1. śrīvasiṣṭha uvāca tasmāt na kiñcit eva idam jagat sthāvarajaṅgamam
na kiñcit bhūtatām prāptam yat kiñcit iti viddhi he
1. he tasmāt idam sthāvarajaṅgamam jagat na kiñcit eva
yat kiñcit na kiñcit bhūtatām prāptam iti viddhi
1. Śrī Vasiṣṭha said: Therefore, this entire world, both the unmoving and the moving, is truly nothing. Nothing whatsoever has actually attained existence; know this truth.
यत्र काचिन्न कलना भावाभावमयात्मिका ।
तदिदं राम जीवादि सर्वं व्यर्थं किमीहसे ॥ २ ॥
yatra kācinna kalanā bhāvābhāvamayātmikā ,
tadidaṃ rāma jīvādi sarvaṃ vyarthaṃ kimīhase 2
2. yatra kācit na kalanā bhāvābhāvamayātmikā tat
idam rāma jīva ādi sarvam vyartham kim īhase
2. rāma yatra bhāvābhāvamayātmikā kācit kalanā na
tat idam jīva ādi sarvam vyartham kim īhase
2. O Rāma, in that ultimate reality where there is no conception (kalana) whatsoever, not even one inherently composed of existence and non-existence, why do you strive for all this, starting from the individual soul (jīva), which is utterly futile?
संबन्धोऽयमसावन्तर्ह्रदि यो व्यपदिश्यते ।
न तं लभामहे सर्पं रज्जुसर्पभ्रमादिव ॥ ३ ॥
saṃbandho'yamasāvantarhradi yo vyapadiśyate ,
na taṃ labhāmahe sarpaṃ rajjusarpabhramādiva 3
3. sambandhaḥ ayam asau antaḥ hṛdi yaḥ vyapadiśyate
na tam labhāmahe sarpam rajjuṣarpabhramāt iva
3. yaḥ ayam asau sambandhaḥ antaḥ hṛdi vyapadiśyate
tam sarpam rajjuṣarpabhramāt iva na labhāmahe
3. This particular connection, which is designated within the heart (mind), we do not truly obtain, just as one does not grasp a real snake from the illusion of a rope-snake.
अपरिज्ञात आत्मैव भ्रमतां समुपागतः ।
ज्ञात आत्मत्वमायाति सीमान्तः सर्वसंविदाम् ॥ ४ ॥
aparijñāta ātmaiva bhramatāṃ samupāgataḥ ,
jñāta ātmatvamāyāti sīmāntaḥ sarvasaṃvidām 4
4. aparijñātaḥ ātmā eva bhramatām samupāgataḥ
jñātaḥ ātmatvam āyāti sīmāntaḥ sarvasaṃvidām
4. aparijñātaḥ ātmā eva bhramatām samupāgataḥ saḥ eva
ātmā jñātaḥ san sarvasaṃvidām sīmāntaḥ ātmatvam āyāti
4. The (ātman) self, when unrecognized, itself falls into delusion (saṃsāra). However, when it is known, it attains its true nature (ātmatva), becoming the ultimate boundary of all forms of knowledge.
अविद्येत्युच्यते लोके चिच्चेत्यमलमाश्रिता ।
चेत्यातीतात्मतामेति सर्वोपाधिविवर्जिता ॥ ५ ॥
avidyetyucyate loke ciccetyamalamāśritā ,
cetyātītātmatāmeti sarvopādhivivarjitā 5
5. avidyā iti ucyate loke cit cetyam amalam āśritā
cetya-atīta-ātmatām eti sarva-upādhi-vivarjitā
5. cit cetyam amalam āśritā (satī)
loke avidyā iti ucyate (sā eva)
cetya-atīta-ātmatām eti (ca)
sarva-upādhi-vivarjitā (bhavati)
5. In the world, it is called ignorance (avidyā) when consciousness (cit) depends on the pure object of consciousness (cetya). However, when it attains the nature of being beyond the object of consciousness (cetya) and is devoid of all limiting conditions (upādhi), it truly becomes the Self (ātman).
चित्तमात्रं हि पुरुषस्तस्मिन्नष्टे च नश्यति ।
स्थिते तिष्ठति चात्मायं घटे सति घटाम्बरम् ॥ ६ ॥
cittamātraṃ hi puruṣastasminnaṣṭe ca naśyati ,
sthite tiṣṭhati cātmāyaṃ ghaṭe sati ghaṭāmbaram 6
6. citta-mātram hi puruṣaḥ tasmin naṣṭe ca naśyati
sthite tiṣṭhati ca ātmā ayam ghaṭe sati ghaṭāmbaraṃ
6. hi puruṣaḥ citta-mātram tasmin naṣṭe
(sati) ca (puruṣaḥ) naśyati sthite
(sati) ca ayam ātmā tiṣṭhati ghaṭe
sati ghaṭāmbaraṃ (tiṣṭhati) yathā
6. Indeed, the cosmic person (puruṣa) is merely the mind (citta). When that (mind) is destroyed, (the apparent puruṣa) also perishes; and when it (mind) exists, this Self (ātman) also appears to exist, just as the space within a pot (ghaṭāmbara) exists when the pot exists.
गच्छन्पश्यति गच्छन्तं स्थितं तिष्ठञ्छिशुर्यथा ।
भ्रान्तमेवमिदं चेतः पश्यत्यात्मानमाकुलम् ॥ ७ ॥
gacchanpaśyati gacchantaṃ sthitaṃ tiṣṭhañchiśuryathā ,
bhrāntamevamidaṃ cetaḥ paśyatyātmānamākulam 7
7. gacchan paśyati gacchantam sthitam tiṣṭhan śiśuḥ
yathā bhrāntam evam idam cetaḥ paśyati ātmānam ākulam
7. yathā śiśuḥ gacchan gacchantam
paśyati (yathā ca) tiṣṭhan
sthitam (paśyati) evam idam bhrāntam
cetaḥ ākulam ātmānam paśyati
7. Just as a child, when moving, sees another as moving, or when standing still, sees another as standing still; similarly, this deluded mind (cetas) perceives the Self (ātman) as agitated.
कोशकारवदात्मानं वासनातनुतन्तुभिः ।
वेष्टयच्चैव चेतोऽन्तर्बालत्वान्नावबुध्यते ॥ ८ ॥
kośakāravadātmānaṃ vāsanātanutantubhiḥ ,
veṣṭayaccaiva ceto'ntarbālatvānnāvabudhyate 8
8. kośa-kāra-vat ātmānam vāsanā-tanu-tantubhiḥ
veṣṭayat ca eva cetaḥ antaḥ bālatvāt na avabudhyate
8. kośa-kāra-vat (yathā),
cetaḥ vāsanā-tanu-tantubhiḥ ātmānam antaḥ veṣṭayat eva ca bālatvāt (tat svayam) na avabudhyate
8. Just like a silkworm, the mind (cetas) wraps the Self (ātman) within itself with the subtle threads of latent mental impressions (vāsanā) and, due to its childishness or immaturity, does not understand (its predicament).
श्रीराम उवाच ।
मौर्ख्यमत्यन्तघनतामागतं समवस्थितम् ।
स्थावरादि तनु प्राप्तं कीदृशं भवति प्रभो ॥ ९ ॥
śrīrāma uvāca ,
maurkhyamatyantaghanatāmāgataṃ samavasthitam ,
sthāvarādi tanu prāptaṃ kīdṛśaṃ bhavati prabho 9
9. śrīrāma uvāca maurkham atyantaghanatām āgatam samavasthitam
sthāvarādi tanu prāptam kīdṛśam bhavati prabho
9. prabho atyantaghanatām āgatam samavasthitam sthāvarādi
tanu prāptam maurkham kīdṛśam bhavati śrīrāma uvāca
9. Śrī Rāma said: O Lord, when ignorance, having attained extreme density, becomes completely established and takes on the form of immobile entities (like plants and stones), what is its nature?
श्रीवसिष्ठ उवाच ।
अमनस्त्वमसंप्राप्तं मनस्त्वादपि च च्युतम् ।
तटस्थं रूपमाश्रित्य स्थितैषा स्थावरेषु चित् ॥ १० ॥
śrīvasiṣṭha uvāca ,
amanastvamasaṃprāptaṃ manastvādapi ca cyutam ,
taṭasthaṃ rūpamāśritya sthitaiṣā sthāvareṣu cit 10
10. śrīvasiṣṭha uvāca amanastvam asaṃprāptam manastvāt api ca
cyutam taṭastham rūpam āśritya sthitā eṣā sthāvareṣu cit
10. sthāvareṣu cit taṭastham rūpam āśritya sthitā eṣā amanastvam
asaṃprāptam manastvāt api ca cyutam śrīvasiṣṭha uvāca
10. Śrī Vasiṣṭha said: This consciousness (cit) in immobile entities remains situated, having adopted an intermediate state. It has neither attained the state of being without a mind (manas), nor has it completely departed from the state of mind (manas).
तत्र दूरस्थिता मुक्तिर्मन्ये वेद्यविदां वर ।
सुप्तपुर्यष्टका यत्र चित्स्थिता दुःखदायिनी ।
मूकान्धजडवत्तत्र सत्तामात्रेण तिष्ठति ॥ ११ ॥
tatra dūrasthitā muktirmanye vedyavidāṃ vara ,
suptapuryaṣṭakā yatra citsthitā duḥkhadāyinī ,
mūkāndhajaḍavattatra sattāmātreṇa tiṣṭhati 11
11. tatra dūrasthitā muktiḥ manye
vedyavidām vara suptapuryāṣṭakā yatra
citsthitā duḥkhadāyinī mūkāndhajaḍavat
tatra sattāmātreṇa tiṣṭhati
11. vedyavidām vara yatra suptapuryāṣṭakā
duḥkhadāyinī citsthitā tatra
muktiḥ dūrasthitā manye tatra
mūkāndhajaḍavat sattāmātreṇa tiṣṭhati
11. O best among the knowers of truth, I believe that in such a state, final liberation (mokṣa) is far distant. Where consciousness (cit) is situated with its subtle body dormant, causing suffering, there it merely exists by its bare presence, like one who is mute, blind, and inert.
श्रीराम उवाच ।
सत्ताद्वैततया यत्र संस्थिता स्थावरेषु चित् ।
तत्रादूरस्थिता मुक्तिर्मन्ये वेद्यविदां वर ॥ १२ ॥
śrīrāma uvāca ,
sattādvaitatayā yatra saṃsthitā sthāvareṣu cit ,
tatrādūrasthitā muktirmanye vedyavidāṃ vara 12
12. śrīrāma uvāca sattādvaitatayā yatra saṃsthitā sthāvareṣu
cit tatra adūrasthitā muktiḥ manye vedyavidām vara
12. vedyavidām vara yatra sthāvareṣu cit sattādvaitatayā
saṃsthitā tatra muktiḥ adūrasthitā manye śrīrāma uvāca
12. Śrī Rāma said: O best among the knowers of truth, I believe that where consciousness (cit) is established in immobile entities through the non-duality of existence, there final liberation (mokṣa) is not far removed (i.e., it is near).
श्रीवसिष्ठ उवाच ।
बुद्धिपूर्वं विचार्येदं यथावस्त्ववलोकनात् ।
सत्तासामान्यबोधो यः स मोक्षश्चेदनन्तकः ॥ १३ ॥
śrīvasiṣṭha uvāca ,
buddhipūrvaṃ vicāryedaṃ yathāvastvavalokanāt ,
sattāsāmānyabodho yaḥ sa mokṣaścedanantakaḥ 13
13. śrīvasiṣṭha uvāca buddhipūrvam vicārya idam yathāvastu
avalokanāt sattā sāmānya bodhaḥ yaḥ saḥ mokṣaḥ cet anantakaḥ
13. śrīvasiṣṭha uvāca buddhipūrvam idam yathāvastu avalokanāt
vicārya yaḥ sattā sāmānya bodhaḥ saḥ mokṣaḥ cet anantakaḥ
13. Śrī Vasiṣṭha said: "If that understanding of general existence, which arises from deliberating upon this with prior intelligence and perceiving reality as it is, is indeed liberation (mokṣa), then that liberation (mokṣa) is infinite."
परिज्ञाय परित्यागो वासनानां य उत्तमः ।
सत्तासामान्यरूपत्वं तत्कैवल्यपदं विदुः ॥ १४ ॥
parijñāya parityāgo vāsanānāṃ ya uttamaḥ ,
sattāsāmānyarūpatvaṃ tatkaivalyapadaṃ viduḥ 14
14. parijñāya parityāgaḥ vāsanānām yaḥ uttamaḥ
sattā sāmānya rūpatvam tat kaivalya padam viduḥ
14. vāsanānām parijñāya yaḥ uttamaḥ parityāgaḥ tat
sattā sāmānya rūpatvam kaivalya padam viduḥ
14. "They declare that excellent renunciation, which involves fully understanding and abandoning latent tendencies (vāsanā), to be the state of being of the nature of general existence, which is indeed the status of absolute independence (kaivalya)."
विचार्यार्यैः सहालोक्य शास्त्राण्यध्यात्मभावनात् ।
सत्तासामान्यनिष्ठत्वं यत्तद्ब्रह्म परं विदुः ॥ १५ ॥
vicāryāryaiḥ sahālokya śāstrāṇyadhyātmabhāvanāt ,
sattāsāmānyaniṣṭhatvaṃ yattadbrahma paraṃ viduḥ 15
15. vicārya āryaiḥ saha ālokya śāstrāṇi adhyātma bhāvanāt
sattā sāmānya niṣṭhatvam yat tat brahma param viduḥ
15. āryaiḥ saha śāstrāṇi vicārya ālokya adhyātma bhāvanāt
yat sattā sāmānya niṣṭhatvam tat param brahma viduḥ
15. "Having deliberated with the wise, having examined the scriptures, and through meditation on the supreme Self (adhyātma-bhāvanā), they declare that state of being rooted in general existence to be the supreme Brahman (brahman)."
अन्तः संलीनमननं परितः सुप्तवासनम् ।
सुषुप्तं जडधर्मापि जन्म दुःखशतप्रदम् ॥ १७ ॥
antaḥ saṃlīnamananaṃ paritaḥ suptavāsanam ,
suṣuptaṃ jaḍadharmāpi janma duḥkhaśatapradam 17
17. antaḥ saṃlīnamananam paritaḥ suptavāsanam
suṣuptaṃ jaḍadharmā api janma duḥkhaśatapradam
17. antaḥ saṃlīnamananam paritaḥ suptavāsanam
jaḍadharmā api suṣuptaṃ janma duḥkhaśatapradam
17. Even the state of deep sleep (suṣupti), where inner cogitation is completely absorbed and surrounding latent desires (vāsanā) are dormant, though it possesses the intrinsic nature (dharma) of inertness, is itself a birth (janma) that bestows hundreds of miseries.
स्थावरादय एते हि समस्ता जडधर्मिणः ।
सुषुप्तपदमारूढा जन्मयोग्याः पुनःपुनः ॥ १८ ॥
sthāvarādaya ete hi samastā jaḍadharmiṇaḥ ,
suṣuptapadamārūḍhā janmayogyāḥ punaḥpunaḥ 18
18. sthāvara ādayaḥ ete hi samastā jaḍadharmiṇaḥ
suṣuptapadam ārūḍhāḥ janmayogyāḥ punaḥ punaḥ
18. hi ete samastāḥ sthāvara ādayaḥ jaḍadharmiṇaḥ
suṣuptapadam ārūḍhāḥ punaḥ punaḥ janmayogyāḥ
18. Indeed, all these immobile beings and others possess an inert intrinsic nature (dharma). Having attained the state of deep sleep (suṣupti), they are repeatedly worthy of rebirth (janma).
अन्तः सुप्ता स्थिता मन्दा यत्र बीज इवाङ्कुरः ।
वासना तत्सुषुप्तत्वं विद्धि जन्मप्रदं पुनः ॥ १९ ॥
antaḥ suptā sthitā mandā yatra bīja ivāṅkuraḥ ,
vāsanā tatsuṣuptatvaṃ viddhi janmapradaṃ punaḥ 19
19. antaḥ suptā sthitā mandā yatra bīja iva aṅkuraḥ
vāsanā tat suṣuptatvam viddhi janmapradam punaḥ
19. yatra bīja iva aṅkuraḥ antaḥ suptā sthitā mandā
vāsanā tat janmapradam punaḥ suṣuptatvam viddhi
19. "Understand that the latent tendency (vāsanā), which lies dormant, sluggish, and hidden within, much like a sprout within a seed, is precisely that state of deep sleep (suṣupti) that repeatedly brings about rebirth."
यत्रास्ति वासनाबीजं तत्सुषुप्तं न सिद्धये ।
निर्बीजा वासना यत्र तत्तुर्यं सिद्धिदं स्मृतम् ॥ २० ॥
yatrāsti vāsanābījaṃ tatsuṣuptaṃ na siddhaye ,
nirbījā vāsanā yatra tatturyaṃ siddhidaṃ smṛtam 20
20. yatra asti vāsanābījaṃ tat suṣuptaṃ na siddhaye
nirbījā vāsanā yatra tat turyaṃ siddhidaṃ smṛtam
20. yatra vāsanābījam asti tat suṣuptaṃ na siddhaye
yatra vāsanā nirbījā tat turyaṃ siddhidaṃ smṛtam
20. That state of deep sleep (suṣupti) where the seed of latent desires (vāsanā) still exists does not lead to ultimate perfection (siddhi). Conversely, where desires (vāsanā) are rendered seedless, that state is remembered as the fourth (turya), bestowing ultimate perfection (siddhi).
वासनायास्तथा वह्नेर्ऋणव्याधिद्विषामपि ।
स्नेहवैरविषाणां यः शेषः स्वल्पोऽपि बाधते ॥ २१ ॥
vāsanāyāstathā vahnerṛṇavyādhidviṣāmapi ,
snehavairaviṣāṇāṃ yaḥ śeṣaḥ svalpo'pi bādhate 21
21. vāsanāyāḥ tathā vahneḥ ṛṇavyādhidviṣām api
snehavairaviṣāṇām yaḥ śeṣaḥ svalpaḥ api bādhate
21. tathā vāsanāyāḥ vahneḥ ṛṇavyādhidviṣām api
snehavairaviṣāṇām yaḥ svalpaḥ api śeṣaḥ bādhate
21. Just as a small remainder of latent desires (vāsanā), or of fire, debt, disease, enemies, attachment, hostility, or poison, even if slight, invariably causes trouble.
निर्दग्धवासनाबीजसत्तासामान्यरूपवान् ।
सदेहो वा विदेहो वा न भूयो दुःखभाग्भवेत् ॥ २२ ॥
nirdagdhavāsanābījasattāsāmānyarūpavān ,
sadeho vā videho vā na bhūyo duḥkhabhāgbhavet 22
22. niragdhavāsanābījasattāsāmānyarūpavān sadehaḥ
vā videhaḥ vā na bhūyaḥ duḥkhabhāk bhavet
22. niragdhavāsanābījasattāsāmānyarūpavān sadehaḥ
vā videhaḥ vā bhūyaḥ duḥkhabhāk na bhavet
22. One who has attained the form of general existence, having completely burned away the seeds of desires (vāsanā), whether embodied or disembodied, will no longer be subject to sorrow.
चिच्छक्तिर्वासनाबीजरूपिणी स्वापधर्मिणी ।
स्थिता रसतया नित्यं स्थावरादिषु वस्तुषु ॥ २३ ॥
cicchaktirvāsanābījarūpiṇī svāpadharmiṇī ,
sthitā rasatayā nityaṃ sthāvarādiṣu vastuṣu 23
23. citśaktiḥ vāsanābījarūpiṇī svāpadharmiṇī
sthitā rasatayā nityam sthāvarādiṣu vastuşu
23. citśaktiḥ vāsanābījarūpiṇī svāpadharmiṇī
nityam rasatayā sthāvarādiṣu vastuşu sthitā
23. The conscious power (cit-śakti), which embodies the seeds of desires (vāsanā) and possesses the intrinsic nature (dharma) of its own latent state (svāpa), eternally resides as the essence in all objects, starting from the immovable ones.
बीजेषूल्लासरूपेण जाड्येन जडरूपिषु ।
द्रव्येषु द्रव्यभावेन काठिन्येनेतरेषु च ॥ २४ ॥
bījeṣūllāsarūpeṇa jāḍyena jaḍarūpiṣu ,
dravyeṣu dravyabhāvena kāṭhinyenetareṣu ca 24
24. bījeṣu ullāsarūpeṇa jāḍyena jaḍarūpişu
dravyeṣu dravyabhāvena kāṭhinyena itareṣu ca
24. (sā) bījeṣu ullāsarūpeṇa (sthita); jaḍarūpişu jāḍyena;
dravyeṣu dravyabhāvena; ca itareṣu kāṭhinyena (sthita)
24. It resides in seeds in the form of vibrancy (ullāsa), in inert beings through their dullness, in substances through their inherent substantiality, and in other objects through their hardness.
भस्मन्यथानित्यरूपा पांसुष्वप्यणुरूपिणी ।
असितेष्वसितस्थित्या सितधारतयासिषु ॥ २५ ॥
bhasmanyathānityarūpā pāṃsuṣvapyaṇurūpiṇī ,
asiteṣvasitasthityā sitadhāratayāsiṣu 25
25. bhasmani atha anityarūpā pāṃsuṣu api aṇurūpiṇī
asiteṣu asitasthityā sitadhāratayā asiṣu
25. atha bhasmani anityarūpā; pāṃsuṣu api aṇurūpiṇī;
asiteṣu asitasthityā; asiṣu sitadhāratayā (sthita)
25. Furthermore, in ash, it exists in an impermanent form; even in dust particles, it takes on a minute (aṇu) form. In dark objects, it manifests through their blackness, and in swords, through their keen, bright edge.
आत्मा शक्तिः पदार्थेषु तथा घटपटादिषु ।
सर्वत्र सत्तासामान्यरूपमाश्रित्य तिष्ठति ॥ २६ ॥
ātmā śaktiḥ padārtheṣu tathā ghaṭapaṭādiṣu ,
sarvatra sattāsāmānyarūpamāśritya tiṣṭhati 26
26. ātmā śaktiḥ padārtheṣu tathā ghaṭapaṭa-ādiṣu
sarvatra sattā-sāmānya-rūpam āśritya tiṣṭhati
26. ātman śaktiḥ padārtheṣu ghaṭapaṭa-ādiṣu tathā
sarvatra sattā-sāmānya-rūpam āśritya tiṣṭhati
26. The Self (ātman), as power (śakti), resides in all objects, such as pots and clothes, everywhere, resting on the form of general existence.
इतीयमखिला दृश्यदशामापूर्य संस्थिता ।
यथा घटापटा प्रावृडम्बरालम्बिनी तथा ॥ २७ ॥
itīyamakhilā dṛśyadaśāmāpūrya saṃsthitā ,
yathā ghaṭāpaṭā prāvṛḍambarālambinī tathā 27
27. iti iyam akhilā dṛśya-daśām āpūrya saṃsthitā
yathā ghaṭāpaṭā prāvṛṭ ambara-ālambinī tathā
27. iyam akhilā dṛśya-daśām āpūrya saṃsthitā,
yathā ghaṭāpaṭā prāvṛṭ ambara-ālambinī tathā
27. Thus, this entire (creation), completely filling the realm of what is perceived, stands established, just as dense masses (of clouds) of the rainy season hang in the sky.
स्वरूपमस्याश्चैवैतत्कथितं प्रविचारितम् ।
असर्वं सर्वतो व्यापि सदिवासन्मयात्मकम् ॥ २८ ॥
svarūpamasyāścaivaitatkathitaṃ pravicāritam ,
asarvaṃ sarvato vyāpi sadivāsanmayātmakam 28
28. svarūpam asyāḥ ca eva etat kathitam pravicāritam
asarvam sarvataḥ vyāpi sat iva asat-maya-ātmakam
28. asyāḥ svarūpam ca etat kathitam pravicāritam (ca asti),
(yat) asarvam sarvataḥ vyāpi sat iva asat-maya-ātmakam (ca asti)
28. And this, its intrinsic nature (svarūpa), has been described and thoroughly considered: it is not a composite of all things (asarvam), yet it is all-pervading, and of a nature that is both like existence and non-existence.
आत्मदृष्टिरदृष्टैषा संसारभ्रमदायिनी ।
दृष्टा सती समग्राणां दुःखानां क्षयकारिणी ॥ २९ ॥
ātmadṛṣṭiradṛṣṭaiṣā saṃsārabhramadāyinī ,
dṛṣṭā satī samagrāṇāṃ duḥkhānāṃ kṣayakāriṇī 29
29. ātma-dṛṣṭiḥ adṛṣṭā eṣā saṃsāra-bhrama-dāyinī
dṛṣṭā satī samagrāṇām duḥkhānām kṣaya-kāriṇī
29. eṣā ātma-dṛṣṭiḥ adṛṣṭā (satī) saṃsāra-bhrama-dāyinī (bhavati).
(sā eva) dṛṣṭā satī samagrāṇām duḥkhānām kṣaya-kāriṇī (bhavati).
29. This understanding of the Self (ātman), when not attained, gives rise to the delusion of cyclic existence (saṃsāra). However, when it is attained, it causes the cessation of all sufferings.
अस्यास्त्वदर्शनं यत्तदविद्येत्युच्यते बुधैः ।
अविद्या हि जगद्धेतुस्ततः सर्वं प्रवर्तते ॥ ३० ॥
asyāstvadarśanaṃ yattadavidyetyucyate budhaiḥ ,
avidyā hi jagaddhetustataḥ sarvaṃ pravartate 30
30. asyāḥ tu adarśanam yat tat avidyā iti ucyate
budhaiḥ avidyā hi jagathetuḥ tataḥ sarvam pravartate
30. budhaiḥ yat asyāḥ adarśanam tu tat avidyā iti
ucyate hi avidyā jagathetuḥ tataḥ sarvam pravartate
30. The non-perception of (ultimate reality) - that is what the wise call ignorance (avidyā). Indeed, ignorance (avidyā) is the cause of the world, and from it, everything (sarvam) originates.
अविद्या रूपरहिता यावदेवावलोक्यते ।
तावदेव गलत्याशु तुहिनाणुर्यथातपे ॥ ३१ ॥
avidyā rūparahitā yāvadevāvalokyate ,
tāvadeva galatyāśu tuhināṇuryathātape 31
31. avidyā rūparahitā yāvat eva avalokyate
tāvat eva galati āśu tuhināṇuḥ yathā ātape
31. rūparahitā avidyā yāvat eva avalokyate
tāvat eva āśu galati yathā ātape tuhināṇuḥ
31. As soon as ignorance (avidyā), which is devoid of form, is perceived, it quickly dissipates, just as a particle of snow melts in the sun.
यथा नरो गलन्निद्रो यावत्कलनया मनाक् ।
विमृशत्याशयं तावन्निद्रा तस्य विलीयते ॥ ३२ ॥
yathā naro galannidro yāvatkalanayā manāk ,
vimṛśatyāśayaṃ tāvannidrā tasya vilīyate 32
32. yathā naraḥ galatnidraḥ yāvat kalanayā manāk
vimṛśati āśayam tāvat nidrā tasya vilīyate
32. yathā galatnidraḥ naraḥ yāvat manāk kalanayā
āśayam vimṛśati tāvat tasya nidrā vilīyate
32. Just as a person who is waking up, as soon as he reflects even a little on his inner state, his sleep dissolves away.
यथा कीदृगवस्त्वेतदिति यावद्विकल्प्यते ।
अविद्या क्षीयते तावदालोकेनान्धता यथा ॥ ३३ ॥
yathā kīdṛgavastvetaditi yāvadvikalpyate ,
avidyā kṣīyate tāvadālokenāndhatā yathā 33
33. yathā kīdṛk avastu etat iti yāvat vikalpyate
avidyā kṣīyate tāvat ālokena andhatā yathā
33. yathā kīdṛk avastu etat iti yāvat vikalpyate
tāvat avidyā kṣīyate yathā ālokena andhatā
33. Just as when one considers, 'What sort of unreality is this?' - as soon as it is thus discerned, ignorance (avidyā) perishes, just as blindness (andhatā) dissipates with light.
दीपहस्तो यथाभ्येति तमोरूपदिदृक्षया ।
तथा विलीयते सर्वं तमस्तापैर्घृतं यथा ॥ ३४ ॥
dīpahasto yathābhyeti tamorūpadidṛkṣayā ,
tathā vilīyate sarvaṃ tamastāpairghṛtaṃ yathā 34
34. dīpahastaḥ yathā abhyeti tamaḥrūpadidṛkṣayā |
tathā vilīyate sarvam tamas tāpaiḥ ghṛtam yathā ||
34. yathā dīpahastaḥ tamaḥrūpadidṛkṣayā abhyeti
tathā sarvam tamas vilīyate yathā ghṛtam tāpaiḥ
34. Just as someone holding a lamp approaches with the intention of seeing the true nature of darkness, similarly, all darkness vanishes, just as clarified butter (ghṛta) melts away due to heat.
नच संलक्ष्यते दीपे तमसो रूपनिश्चयः ।
उदेति केवलं ध्वान्तध्वंसो विमलमूर्तिमान् ॥ ३५ ॥
naca saṃlakṣyate dīpe tamaso rūpaniścayaḥ ,
udeti kevalaṃ dhvāntadhvaṃso vimalamūrtimān 35
35. na ca saṃlakṣyate dīpe tamasaḥ rūpaniścayaḥ |
udeti kevalam dhvāntadhvaṃsaḥ vimalamūrtimān ||
35. ca dīpe tamasaḥ rūpaniścayaḥ na saṃlakṣyate
kevalam vimalamūrtimān dhvāntadhvaṃsaḥ udeti
35. Nor is the definite form of darkness perceived in the light of the lamp. Only the destruction of darkness, appearing in a pure form, becomes manifest.
एवमालोक्यमानैषा क्वापि याति पलायते ।
असद्रूपा ह्यवस्तुत्वाद्दृश्यते ह्यविचारणात् ॥ ३६ ॥
evamālokyamānaiṣā kvāpi yāti palāyate ,
asadrūpā hyavastutvāddṛśyate hyavicāraṇāt 36
36. evam ālokyamānā eṣā kva api yāti palāyate |
asat-rūpā hi avastutvāt dṛśyate hi avicāraṇāt ||
36. evam ālokyamānā eṣā kva api yāti palāyate hi
asat-rūpā avastutvāt hi avicāraṇāt dṛśyate
36. Thus, when this (darkness/ignorance) is observed, it simply vanishes and flees somewhere. Indeed, it possesses an unreal form because of its insubstantiality, and it is perceived only due to a lack of proper discernment.
आलोक आगते यादृक्तमस्तद्दृश्यते तथा ।
याऽवस्तुत्वे त्वविद्यायास्त्ववस्तुत्वं प्रतीयते ॥ ३७ ॥
āloka āgate yādṛktamastaddṛśyate tathā ,
yā'vastutve tvavidyāyāstvavastutvaṃ pratīyate 37
37. āloke āgate yādṛk tamas tat dṛśyate tathā | yā
avastutve tu avidyāyāḥ tu avastutvam pratīyate ||
37. āloke āgate yādṛk tamas tat tathā dṛśyate tu
yā avidyāyāḥ avastutve tu avastutvam pratīyate
37. When light arrives, whatever darkness is perceived, that very darkness is seen to vanish. But the unreality of ignorance (avidyā) is indeed understood as its inherent insubstantiality.
यावन्नालोक्यते तावन्न किंचिदपि दृश्यते ।
आलोकिते यथाऽविद्या तत्तथा प्रतिपद्यते ॥ ३८ ॥
yāvannālokyate tāvanna kiṃcidapi dṛśyate ,
ālokite yathā'vidyā tattathā pratipadyate 38
38. yāvat na ālokyate tāvat na kiṃcit api dṛśyate
ālokite yathā avidyā tat tathā pratipadyate
38. yāvat na ālokyate tāvat na kiṃcit api dṛśyate
ālokite yathā avidyā tat tathā pratipadyate
38. As long as it is not perceived, nothing at all is seen. When it is perceived, just as ignorance (avidyā) is understood, so also is that (reality) apprehended.
रक्तमांसास्थियन्त्रेऽस्मिन्कः स्यामहमिति स्वयम् ।
यावद्विचार्यते तावत्सर्वमाशु विलीयते ॥ ३९ ॥
raktamāṃsāsthiyantre'sminkaḥ syāmahamiti svayam ,
yāvadvicāryate tāvatsarvamāśu vilīyate 39
39. rakta māṃsa asthi yantre asmin kaḥ syām aham iti
svayam yāvat vicāryate tāvat sarvam āśu vilīyate
39. asmin rakta māṃsa asthi yantre aham kaḥ syām iti
svayam yāvat vicāryate tāvat sarvam āśu vilīyate
39. As long as one personally deliberates on 'Who might I be?' within this machine of blood, flesh, and bones, everything quickly dissolves.
आद्यन्तयोरसद्रूपे नूनं परिहृते हृदा ।
सर्वस्मिन्नेव यः शेषस्तमविद्याक्षयं विदुः ॥ ४० ॥
ādyantayorasadrūpe nūnaṃ parihṛte hṛdā ,
sarvasminneva yaḥ śeṣastamavidyākṣayaṃ viduḥ 40
40. ādyantayoḥ asat rūpe nūnam parihṛte hṛdā
sarvasmin eva yaḥ śeṣaḥ tam avidyākṣayam viduḥ
40. nūnam hṛdā ādyantayoḥ asat rūpe parihṛte
sarvasmin eva yaḥ śeṣaḥ tam avidyākṣayam viduḥ
40. When the unreal forms associated with beginning and end are certainly abandoned by the heart (mind), that which alone remains in everything - that, they know to be the destruction of ignorance (avidyā).
तन्न किंचिच्च किंचिद्वा तत्सद्ब्रह्मैव शाश्वतम् ।
तद्वस्तु तदुपादेयं यदविद्या निवर्तते ॥ ४१ ॥
tanna kiṃcicca kiṃcidvā tatsadbrahmaiva śāśvatam ,
tadvastu tadupādeyaṃ yadavidyā nivartate 41
41. tat na kiṃcit ca kiṃcit vā tat sat brahma eva
śāśvatam tat vastu tat upādeyam yat avidyā nivartate
41. tat na kiṃcit ca kiṃcit vā.
tat eva śāśvatam sat brahma.
tat vastu tat upādeyam yat avidyā nivartate.
41. That (reality) is neither nothing nor something (particular); it is indeed the eternal existence (brahman). That is the true essence, which is to be embraced, by which ignorance (avidyā) ceases.
रूपं स्वनाम्न एवास्या ज्ञायते निःस्वभावकम् ।
नहि जिह्वागतस्वाद्यस्वादोऽन्यस्मात्प्रतीयते ॥ ४२ ॥
rūpaṃ svanāmna evāsyā jñāyate niḥsvabhāvakam ,
nahi jihvāgatasvādyasvādo'nyasmātpratīyate 42
42. rūpam svanāmnaḥ eva asyāḥ jñāyate niḥsvabhāvakam
na hi jihvāgatasvādyasvādaḥ anyasmāt pratīyate
42. asyāḥ rūpam svanāmnaḥ eva niḥsvabhāvakam jñāyate.
hi jihvāgatasvādyasvādaḥ anyasmāt na pratīyate.
42. The form of this [ignorance (avidyā)], known only by its name, is understood to be devoid of intrinsic nature. For indeed, the taste of something savory, perceived by the tongue, is not apprehended from any other source.
नाविद्या क्वचिदप्यस्ति ब्रह्मैवेदमखण्डितम् ।
सदसत्कलनास्फारमशेषं येन मण्डितम् ॥ ४३ ॥
nāvidyā kvacidapyasti brahmaivedamakhaṇḍitam ,
sadasatkalanāsphāramaśeṣaṃ yena maṇḍitam 43
43. na avidyā kvacit api asti brahma eva idam akhaṇḍitam
sadasatkalanāsphāram aśeṣam yena maṇḍitam
43. avidyā kvacit api na asti.
idam brahma eva akhaṇḍitam.
yena aśeṣam sadasatkalanāsphāram maṇḍitam.
43. Ignorance (avidyā) exists nowhere at all. This [entire reality] is indeed the undivided (akhaṇḍitam) Brahman (brahman) itself. It is by this [Brahman] that the entire vast expanse of conceptions regarding existence and non-existence is encompassed.
एतावदेवाविद्याया नेदं ब्रह्मेति निश्चयः ।
एतदेव क्षयो यस्या ब्रह्मेदमिति निश्चयः ॥ ४४ ॥
etāvadevāvidyāyā nedaṃ brahmeti niścayaḥ ,
etadeva kṣayo yasyā brahmedamiti niścayaḥ 44
44. etāvat eva avidyāyāḥ na idam brahma iti niścayaḥ
etat eva kṣayaḥ yasyāḥ brahma idam iti niścayaḥ
44. avidyāyāḥ etāvat eva "idam brahma na iti" niścayaḥ.
yasyāḥ etat eva "idam brahma iti" kṣayaḥ.
44. This much, indeed, is the nature of ignorance (avidyā): the conviction, 'This is not Brahman (brahman)'. And this, indeed, is its destruction: the conviction, 'This is Brahman (brahman)'.
घटपटशकटावभासजालं न विभुरितीत्युदितेह सा त्वविद्या ।
घटपटशकटावभासजालं विभुरिति चेद्गलितैव सा त्वविद्या ॥ ४५ ॥
ghaṭapaṭaśakaṭāvabhāsajālaṃ na vibhuritītyuditeha sā tvavidyā ,
ghaṭapaṭaśakaṭāvabhāsajālaṃ vibhuriti cedgalitaiva sā tvavidyā 45
45. ghaṭapaṭaśakaṭāvabhāsajālam na
vibhuḥ iti iti udite iha sā tu avidyā
ghaṭapaṭaśakaṭāvabhāsajālam
vibhuḥ iti cet galitā eva sā tu avidyā
45. iha ghaṭapaṭaśakaṭāvabhāsajālam vibhuḥ na iti iti udite,
sā tu avidyā.
cet ghaṭapaṭaśakaṭāvabhāsajālam vibhuḥ iti [syāt],
sā tu avidyā galitā eva.
45. That, indeed, is ignorance (avidyā) which is declared here as the belief, 'The network of appearances of pots, cloths, and carts is not the all-pervading [Brahman (brahman)]'. But if [one's conviction is], 'The network of appearances of pots, cloths, and carts is the all-pervading [Brahman (brahman)]', then that very ignorance (avidyā) has truly dissolved.

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

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93

nirvāṇa prakaraṇa (bhāga 1) (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 (current chapter) 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