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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-55

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श्रीभगवानुवाच ।
न कुर्याद्भोगसंत्यागं न कुर्याद्भोगभावनम् ।
स्थातव्यं सुसमेनैव यथाप्राप्तानुवर्तिना ॥ १ ॥
śrībhagavānuvāca ,
na kuryādbhogasaṃtyāgaṃ na kuryādbhogabhāvanam ,
sthātavyaṃ susamenaiva yathāprāptānuvartinā 1
1. śrībhagavān uvāca na kuryāt bhogasaṃtyāgam na kuryāt
bhogabhāvanam sthātavyam susamenā eva yathāprāptānuvartinā
1. śrībhagavān uvāca na bhogasaṃtyāgam kuryāt na bhogabhāvanam
kuryāt susamenā eva yathāprāptānuvartinā sthātavyam
1. The Blessed Lord said: One should neither renounce enjoyments nor dwell upon them. Instead, one should remain perfectly balanced, accepting things as they come.
अनात्मन्यात्मतां देहे मा भावय भवात्मनि ।
आत्मन्येवात्मतां सत्ये भावयाऽभवरूपिणि ॥ २ ॥
anātmanyātmatāṃ dehe mā bhāvaya bhavātmani ,
ātmanyevātmatāṃ satye bhāvayā'bhavarūpiṇi 2
2. anātmani ātmatām dehe mā bhāvaya bhavātmani
ātmani eva ātmatām satye bhāvaya abhavarūpiṇi
2. anātmani dehe bhavātmani ātmatām mā bhāvaya
ātmani eva satye abhavarūpiṇi ātmatām bhāvaya
2. Do not imagine the nature of the self (ātman) to be in the non-self, the body, which is subject to becoming. Instead, contemplate the nature of the self (ātman) in the true (satya) self (ātman) itself, which is not subject to becoming or rebirth.
देहनाशे महाबाहो न किंचिदपि नश्यति ।
आत्मनाशो हि नाशः स्यान्न चात्मा नश्यति ध्रुवः ॥ ३ ॥
dehanāśe mahābāho na kiṃcidapi naśyati ,
ātmanāśo hi nāśaḥ syānna cātmā naśyati dhruvaḥ 3
3. dehanāśe mahābāho na kiṃcit api naśyati ātmanāśaḥ
hi nāśaḥ syāt na ca ātmā naśyati dhruvaḥ
3. mahābāho dehanāśe na kiṃcit api naśyati ātmanāśaḥ
hi nāśaḥ syāt ca na dhruvaḥ ātmā naśyati
3. O mighty-armed one, when the body perishes, nothing at all is truly destroyed. Indeed, only the destruction of the self (ātman) would constitute destruction, but the self (ātman) is eternal and does not perish.
न हि शीर्यत्यचित्तात्मा त्यक्तसर्वपरिग्रहः ।
कर्मण्यभिप्रवृत्तोऽपि नैव किंचित्करोति सः ॥ ४ ॥
na hi śīryatyacittātmā tyaktasarvaparigrahaḥ ,
karmaṇyabhipravṛtto'pi naiva kiṃcitkaroti saḥ 4
4. na hi śīryati acittātmā tyaktasarvaparigrahaḥ
karmaṇi abhipravṛttaḥ api na eva kiṃcit karoti saḥ
4. hi acittātmā tyaktasarvaparigrahaḥ na śīryati api
karmaṇi abhipravṛttaḥ saḥ na eva kiṃcit karoti
4. Indeed, the person whose inner being is undisturbed and who has relinquished all attachments does not decay. Even though engaged in activity (karma), such a person truly does nothing at all.
आसक्तिमाहुः कर्तृत्वमकर्तुरपि तद्भवेत् ।
मौर्ख्यस्थिते हि मनसि तस्मान्मौर्ख्यं परित्यजेत् ॥ ५ ॥
āsaktimāhuḥ kartṛtvamakarturapi tadbhavet ,
maurkhyasthite hi manasi tasmānmaurkhyaṃ parityajet 5
5. āsaktim āhuḥ kartṛtvam akartuḥ api tat bhavet
maurkʰyasthite hi manasi tasmāt maurkʰyam parityajet
5. āsaktim kartṛtvam āhuḥ akartuḥ api tat maurkʰyasthite
manasi hi bhavet tasmāt maurkʰyam parityajet
5. They declare that attachment is doership. Even for the non-doer (ātman), that doership can arise when the mind is indeed steeped in ignorance. Therefore, one should abandon ignorance.
परं तत्त्वज्ञमाश्रित्य निरासक्तेर्महात्मनः ।
सर्वकर्मरतस्यापि कर्तृतोदेति न क्वचित् ॥ ६ ॥
paraṃ tattvajñamāśritya nirāsaktermahātmanaḥ ,
sarvakarmaratasyāpi kartṛtodeti na kvacit 6
6. param tattvajñam āśritya nirāsakteḥ mahātmanaḥ
sarvakarmaratasya api kartṛtā udeti na kvacit
6. param tattvajñam nirāsakteḥ mahātmanaḥ āśritya
sarvakarmaratasya api kartṛtā kvacit na udeti
6. By taking refuge in a supreme knower of reality, a great soul (mahātman) who is free from attachment, doership does not arise anywhere, even for one who is engaged in all actions.
अविनाशमनाद्यन्तमात्मानमजरं विदुः ।
नश्यत्यात्मेति दुर्बोधो मा तवास्त्विह दुःखदः ॥ ७ ॥
avināśamanādyantamātmānamajaraṃ viduḥ ,
naśyatyātmeti durbodho mā tavāstviha duḥkhadaḥ 7
7. avināśam anādyantam ātmānam ajaram viduḥ naśyati
ātmā iti durbodhaḥ mā tava astu iha duḥkhadaḥ
7. ātmānam avināśam anādyantam ajaram viduḥ "ātmā
naśyati" iti durbodhaḥ duḥkhadaḥ tava iha mā astu
7. They know the self (ātman) to be indestructible, without beginning or end, and undecaying. Let not this erroneous belief that the self (ātman) perishes exist for you here, as it causes sorrow.
न तथा परिपश्यन्ति विदितात्मान उत्तमाः ।
पश्यन्त्यनात्मनात्मानं स्वमात्मन्यात्ममानिनः ॥ ८ ॥
na tathā paripaśyanti viditātmāna uttamāḥ ,
paśyantyanātmanātmānaṃ svamātmanyātmamāninaḥ 8
8. na tathā paripaśyanti viditātmānaḥ uttamāḥ
paśyanti anātmanā ātmānam svam ātmani ātmamāninaḥ
8. viditātmānaḥ uttamāḥ tathā na paripaśyanti
ātmamāninaḥ svam ātmānam ātmani anātmanā paśyanti
8. The excellent ones, those who know the self (ātman), do not perceive in that manner. [On the other hand,] those who mistakenly identify the non-self with the self (ātman) perceive their own self (ātman) as non-self, [even though it resides] within the self (ātman) itself.
अर्जुन उवाच ।
एवं चेत्त्रिजगन्नाथ मूढानामपि मानद ।
देहनाशे समुत्पन्ने इष्टं नष्टं न किंचन ॥ ९ ॥
arjuna uvāca ,
evaṃ cettrijagannātha mūḍhānāmapi mānada ,
dehanāśe samutpanne iṣṭaṃ naṣṭaṃ na kiṃcana 9
9. arjuna uvāca evam cet trijagannātha mūḍhānām api
mānada dehanāśe samutpanne iṣṭam naṣṭam na kiñcana
9. arjuna uvāca / he trijagannātha he mānada evam cet
dehanāśe samutpanne mūḍhānām api iṣṭam kiñcana na naṣṭam
9. Arjuna said: "O Lord of the three worlds, O respected one, if it is indeed so, then when the body perishes, nothing desired is truly lost, not even for the deluded."
श्रीभगवानुवाच ।
एवमेतन्महाबाहो न किंचिन्नश्यति क्वचित् ।
आत्मैवास्त्यविनाशात्मा किं तस्य क्व विनश्यति ॥ १० ॥
śrībhagavānuvāca ,
evametanmahābāho na kiṃcinnaśyati kvacit ,
ātmaivāstyavināśātmā kiṃ tasya kva vinaśyati 10
10. śrībhagavān uvāca evam etat mahābāho na kiñcit naśyati
kvacit ātmā eva asti avināśātmā kim tasya kva vinaśyati
10. śrībhagavān uvāca / he mahābāho etat evam,
kiñcit na kvacit naśyati.
ātmā eva avināśātmā asti.
tasya kim? kva vinaśyati?
10. The Blessed Lord said: "O mighty-armed one, it is indeed so; nothing whatsoever is ever destroyed. The Self (ātman) alone exists as the imperishable Self (ātman). What of it? Where could it possibly be destroyed?"
इदं नष्टमिदं युक्तमिति मोहभ्रमादृते ।
अन्यत्तथा न पश्यामि वन्ध्यास्त्रीतनयं यथा ॥ ११ ॥
idaṃ naṣṭamidaṃ yuktamiti mohabhramādṛte ,
anyattathā na paśyāmi vandhyāstrītanayaṃ yathā 11
11. idam naṣṭam idam yuktam iti mohabhramāt ṛte
anyat tathā na paśyāmi vandhyāstrītanayam yathā
11. idam naṣṭam idam yuktam iti mohabhramāt ṛte,
anyat tathā na paśyāmi,
yathā vandhyāstrītanayam
11. Except for this delusion (moha) and error, which causes one to think 'this is lost' and 'this is (my) true connection', I see nothing else in that manner, just as [one does not see] the son of a barren woman.
नासतो विद्यते भावो नाभावो विद्यते सतः ।
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥ १२ ॥
nāsato vidyate bhāvo nābhāvo vidyate sataḥ ,
ubhayorapi dṛṣṭo'ntastvanayostattvadarśibhiḥ 12
12. na asataḥ vidyate bhāvaḥ na abhāvaḥ vidyate sataḥ
ubhayoḥ api dṛṣṭaḥ antaḥ tu anayoḥ tattvadarśibhiḥ
12. asataḥ bhāvaḥ na vidyate,
sataḥ abhāvaḥ na vidyate.
tu anayoḥ ubhayoḥ api antaḥ tattvadarśibhiḥ dṛṣṭaḥ.
12. Of the non-existent (asat), there is no being, and of the existent (sat), there is no non-being. The ultimate nature of both these has indeed been perceived by those who see the truth.
अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् ।
विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ॥ १३ ॥
avināśi tu tadviddhi yena sarvamidaṃ tatam ,
vināśamavyayasyāsya na kaścitkartumarhati 13
13. avināśi tu tat viddhi yena sarvam idam tatam |
vināśam avyayasya asya na kaścit kartum arhati ||
13. tu yena idam sarvam tatam tat avināśi viddhi
kaścit asya avyayasya vināśam kartum na arhati
13. Indeed, know that to be imperishable (avināśin) by which this entire universe is pervaded. No one is capable of causing the destruction of this immutable (avyaya) reality.
अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः ।
अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥ १४ ॥
antavanta ime dehā nityasyoktāḥ śarīriṇaḥ ,
anāśino'prameyasya tasmādyudhyasva bhārata 14
14. antavantaḥ ime dehāḥ nityasya uktāḥ śarīriṇaḥ |
anāśinaḥ aprameyasya tasmāt yudhyasva bhārata ||
14. ime dehāḥ nityasya anāśinaḥ aprameyasya śarīriṇaḥ
antavantaḥ uktāḥ tasmāt bhārata yudhyasva
14. These bodies are declared to be perishable (antavat) for the eternal, embodied self (ātman), which is indestructible (anāśin) and immeasurable (aprameya). Therefore, O Bhārata, fight!
आत्मा चैकोऽस्ति न द्वित्वमसतः संभवः कुतः ।
अविनाशस्त्वनन्तोऽसौ सतो नाशो न विद्यते ॥ १५ ॥
ātmā caiko'sti na dvitvamasataḥ saṃbhavaḥ kutaḥ ,
avināśastvananto'sau sato nāśo na vidyate 15
15. ātmā ca ekaḥ asti na dvitvam asataḥ saṃbhavaḥ kutaḥ
| avināśaḥ tu anantaḥ asau sataḥ nāśaḥ na vidyate ||
15. ātmā ca ekaḥ asti dvitvam na asataḥ saṃbhavaḥ kutaḥ
asau tu avināśaḥ anantaḥ sataḥ nāśaḥ na vidyate
15. The self (ātman) is one, and there is no duality. How can the non-existent ever come into being? That self (ātman) is indeed imperishable (avināśa) and infinite (ananta); the destruction of the existent (sat) is never found.
द्वित्वैकत्वपरित्यागे शेषं यत्परिशिष्यते ।
शान्तं सदसतोर्मध्यं तदस्तीह परं पदम् ॥ १६ ॥
dvitvaikatvaparityāge śeṣaṃ yatpariśiṣyate ,
śāntaṃ sadasatormadhyaṃ tadastīha paraṃ padam 16
16. dvitvaikattvaparityāge śeṣam yat pariśiṣyate |
śāntam sadasatoḥ madhyam tat asti iha param padam ||
16. yat dvitvaikattvaparityāge śeṣam pariśiṣyate
śāntam sadasatoḥ madhyam tat iha param padam asti
16. When duality and oneness are relinquished, that which remains is the tranquil state, the middle ground between the existent (sat) and the non-existent (asat). That, here, is indeed the supreme (para) state.
अर्जुन उवाच ।
तन्मृतोऽस्मीति भगवन्किंकृता तु नृणां स्थितिः ।
कथं स्थितौ च लोकानां तौ स्वर्गनरकौ प्रभो ॥ १७ ॥
arjuna uvāca ,
tanmṛto'smīti bhagavankiṃkṛtā tu nṛṇāṃ sthitiḥ ,
kathaṃ sthitau ca lokānāṃ tau svarganarakau prabho 17
17. Arjuna uvāca tat mṛtaḥ asmi iti bhagavan kim kṛtā tu nṛṇām
sthitiḥ katham sthitau ca lokānām tau svarga narakau prabho
17. Arjuna uvāca.
bhagavan prabho,
tat mṛtaḥ asmi iti,
nṛṇām sthitiḥ tu kim kṛtā? ca katham sthitau lokānām tau svarga narakau (bhavataḥ)?
17. Arjuna said: "O Lord, when someone is dead, by what is the condition of human beings determined? And how, O Lord, do those heaven and hell exist for people in such a state?"
श्रीभगवानुवाच ।
भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च ।
एतत्तन्मात्रजालात्मा जीवो देहेषु तिष्ठति ॥ १८ ॥
śrībhagavānuvāca ,
bhūmirāpo'nalo vāyuḥ khaṃ mano buddhireva ca ,
etattanmātrajālātmā jīvo deheṣu tiṣṭhati 18
18. Śrībhagavān uvāca bhūmiḥ āpaḥ analaḥ vāyuḥ kham manaḥ
buddhiḥ eva ca etat tanmātra jāla ātmā jīvaḥ deheṣu tiṣṭhati
18. Śrībhagavān uvāca jīvaḥ etat tanmātra jāla ātmā deheṣu
tiṣṭhati bhūmiḥ āpaḥ analaḥ vāyuḥ kham manaḥ buddhiḥ eva ca
18. The Blessed Lord said: "Earth, water, fire, air, space, mind, and also intelligence (buddhi) - the individual soul (jīva) whose nature (ātman) is this network of subtle elements (tanmātra) resides in bodies."
स कृष्यते वासनया रज्वेव पशुपोतकः ।
स तिष्ठति शरीरान्तः पञ्जरे विहगो यथा ॥ १९ ॥
sa kṛṣyate vāsanayā rajveva paśupotakaḥ ,
sa tiṣṭhati śarīrāntaḥ pañjare vihago yathā 19
19. saḥ kṛṣyate vāsanayā rajvā iva paśupotakaḥ saḥ
tiṣṭhati śarīra antaḥ pañjare vihagaḥ yathā
19. saḥ vāsanayā kṛṣyate rajvā iva paśupotakaḥ saḥ
śarīra antaḥ tiṣṭhati pañjare vihagaḥ yathā
19. He is drawn by his inherent tendencies (vāsanā), just as a young animal by a rope. He resides within the body, just as a bird in a cage.
स कालदेशतो देहाज्जर्जरत्वमुपागतात् ।
वासनावशतो याति प्लक्षपर्णाद्रसो यथा ॥ २० ॥
sa kāladeśato dehājjarjaratvamupāgatāt ,
vāsanāvaśato yāti plakṣaparṇādraso yathā 20
20. saḥ kāla deśataḥ dehāt jarjaratvam upāgatāt
vāsanā vaśataḥ yāti plakṣa parṇāt rasaḥ yathā
20. saḥ kāla deśataḥ jarjaratvam upāgatāt dehāt
vāsanā vaśataḥ yāti plakṣa parṇāt rasaḥ yathā
20. He departs from a body that has become decrepit due to time and place, compelled by the power of his inherent tendencies (vāsanā), just as sap drains from a fig tree leaf.
श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च ।
गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात् ॥ २१ ॥
śrotraṃ cakṣuḥ sparśanaṃ ca rasanaṃ ghrāṇameva ca ,
gṛhītvaitāni saṃyāti vāyurgandhānivāśayāt 21
21. śrotram cakṣuḥ sparśanam ca rasanam ghrāṇam eva
ca gṛhītvā etāni saṃyāti vāyuḥ gandhān iva āśayāt
21. vāyuḥ śrotram cakṣuḥ sparśanam ca rasanam ghrāṇam
eva ca etāni gṛhītvā āśayāt gandhān iva saṃyāti
21. Just as the wind carries fragrances from their source, the subtle body (vāyu), having taken the senses of hearing, sight, touch, taste, and smell, departs (from the body).
वासनावत्त्वमेवास्य देहो नेतरयुक्तिजः ।
क्षीयते वासनात्यागे क्षीणे भवति तत्पदम् ॥ २२ ॥
vāsanāvattvamevāsya deho netarayuktijaḥ ,
kṣīyate vāsanātyāge kṣīṇe bhavati tatpadam 22
22. vāsanāvattvam eva asya dehaḥ na itara yuktijaḥ
kṣīyate vāsanātyāge kṣīṇe bhavati tatpadam
22. asya dehaḥ vāsanāvattvam eva,
na itarayuktijaḥ.
vāsanātyāge kṣīyate.
kṣīṇe tatpadam bhavati.
22. The individual's existence (deha) is constituted solely by its inherent tendencies (vāsanā), not arising from any other combination. This existence is dissolved upon the abandonment of those tendencies (vāsanā). When they are exhausted, that supreme state (tatpadam) is attained.
वासनावान्परापुष्टो भूत्वा भ्राम्यति योनिषु ।
जीवो भ्रमभराभारो मायापुरुषको यथा ॥ २३ ॥
vāsanāvānparāpuṣṭo bhūtvā bhrāmyati yoniṣu ,
jīvo bhramabharābhāro māyāpuruṣako yathā 23
23. vāsanāvān parāpuṣṭaḥ bhūtvā bhrāmyati yoṇiṣu
jīvaḥ bhramabharābhāraḥ māyāpuruṣikaḥ yathā
23. vāsanāvān parāpuṣṭaḥ bhūtvā jīvaḥ bhramabharābhāraḥ yoṇiṣu bhrāmyati,
yathā māyāpuruṣikaḥ
23. The individual soul (jīva), fully strengthened by its inherent tendencies (vāsanā), wanders through various births, laden with a heavy burden of delusion, just like a puppet controlled by illusion (māyā).
अक्षस्वभावानखिलाञ्छरीराद्वासनावशः ।
जीवो गृहीत्वा संयाति पुष्पाद्गन्धमिवानिलः ॥ २४ ॥
akṣasvabhāvānakhilāñcharīrādvāsanāvaśaḥ ,
jīvo gṛhītvā saṃyāti puṣpādgandhamivānilaḥ 24
24. akṣasvabhāvān akhilān śarīrāt vāsanāvaśaḥ
jīvaḥ gṛhītvā saṃyāti puṣpāt gandham iva anilaḥ
24. vāsanāvaśaḥ jīvaḥ śarīrāt akhilān akṣasvabhāvān gṛhītvā saṃyāti,
puṣpāt gandham iva anilaḥ
24. The individual soul (jīva), compelled by its inherent tendencies (vāsanā), takes all the faculties of the senses from the body and departs, just as the wind carries fragrance from a flower.
देहो निस्पन्दतामेति जीवे कौन्तेय निर्गते ।
निस्पन्दावयवाभोगः शान्तवात इव द्रुमः ॥ २५ ॥
deho nispandatāmeti jīve kaunteya nirgate ,
nispandāvayavābhogaḥ śāntavāta iva drumaḥ 25
25. dehaḥ nispandatām eti jīve kaunteya nirgate
| nispandāvayavābhogaḥ śāntavātaḥ iva drumaḥ
25. kaunteya jīve nirgate dehaḥ nispandatām eti.
nispandāvayavābhogaḥ śāntavātaḥ drumaḥ iva (asti).
25. O son of Kunti, when the individual soul has departed, the body becomes motionless. Its limbs and parts are still, just like a tree in a windless calm.
अचेष्टं छेदभेदादिदोषैरायात्यदृश्यताम् ।
मृत इत्युच्यते तेन देहो विगतजीवितः ॥ २६ ॥
aceṣṭaṃ chedabhedādidoṣairāyātyadṛśyatām ,
mṛta ityucyate tena deho vigatajīvitaḥ 26
26. aceṣṭam cheda-bheda-ādi-doṣaiḥ āyāti adṛśyatām
| mṛtaḥ iti ucyate tena dehaḥ vigata-jīvitaḥ
26. aceṣṭam (san) cheda-bheda-ādi-doṣaiḥ adṛśyatām āyāti.
tena vigata-jīvitaḥ dehaḥ mṛtaḥ iti ucyate.
26. Being motionless and susceptible to damage like cutting and piercing, it eventually disappears. For this reason, a body from which life has departed is called dead.
स जीवः प्राणमूर्तिः खे यत्र यत्रावतिष्ठते ।
तं तं स्ववासनाभ्यासात्पश्यत्याकारमाततम् ॥ २७ ॥
sa jīvaḥ prāṇamūrtiḥ khe yatra yatrāvatiṣṭhate ,
taṃ taṃ svavāsanābhyāsātpaśyatyākāramātatam 27
27. saḥ jīvaḥ prāṇamūrtiḥ khe yatra yatra avatiṣṭhate
| tam tam sva-vāsanābhyāsāt paśyati ākāram ātatam
27. saḥ prāṇamūrtiḥ jīvaḥ khe yatra yatra avatiṣṭhate,
(tatra) tam tam ātatam ākāram sva-vāsanābhyāsāt paśyati.
27. That individual soul, embodying the vital breath, wherever it resides in the subtle realm, perceives a particular, expansive form that is shaped by the habitual practice of its own latent tendencies.
अयं देहो हि जीवेन त्वसन्नेवावलोकितः ।
अस्य नाशे त्वमप्येवं पश्य मा वा सुषुप्तवत् ॥ २८ ॥
ayaṃ deho hi jīvena tvasannevāvalokitaḥ ,
asya nāśe tvamapyevaṃ paśya mā vā suṣuptavat 28
28. ayam dehaḥ hi jīvena tu asat eva avalokitaḥ |
asya nāśe tvam api evam paśya mā vā suṣuptavat
28. ayam dehaḥ hi jīvena tu asat eva avalokitaḥ.
asya nāśe tvam api evam paśya,
suṣuptavat mā vā (paśya).
28. This body is indeed perceived by the individual soul as merely unreal. Therefore, upon its destruction, you too should perceive it in the same way, and not as if it were merely a state like deep sleep.
यथैव पश्यत्याकारांस्तेषां नाशांस्तथैव सः ।
आदिसर्गे भावनया किलैष्वेवं विभावतः ॥ २९ ॥
yathaiva paśyatyākārāṃsteṣāṃ nāśāṃstathaiva saḥ ,
ādisarge bhāvanayā kilaiṣvevaṃ vibhāvataḥ 29
29. yathā eva paśyati ākārān teṣām nāśān tathā eva
saḥ ādisarge bhāvanayā kila eṣu evam vibhāvataḥ
29. saḥ yathā eva ākārān teṣām nāśān paśyati tathā
eva ādisarge bhāvanayā kila eṣu evam vibhāvataḥ
29. Just as one perceives the forms and their subsequent destruction, similarly, in the primordial creation, through contemplation (bhāvanā), one truly perceives these forms through discernment.
झटित्युद्भवकाले हि यद्यथा दृश्यते पुरः ।
आनिपातं तदेवास्या अविनाभाविसंविदः ॥ ३० ॥
jhaṭityudbhavakāle hi yadyathā dṛśyate puraḥ ,
ānipātaṃ tadevāsyā avinābhāvisaṃvidaḥ 30
30. jhaṭiti udbhavakāle hi yat yathā dṛśyate puraḥ
ānipātam tat eva asyāḥ avinābhāvi saṃvidaḥ
30. hi yat yathā jhaṭiti udbhavakāle puraḥ dṛśyate
tat eva ānipātam asyāḥ avinābhāvi saṃvidaḥ
30. Indeed, whatever appears immediately and in whatever manner before one's eyes at the moment of its origination, that very thing remains, until its ultimate dissolution, part of this imperishable consciousness (saṃvid).
प्राक्तनं वासनामूलं पुरुषार्थेन जीयते ।
यत्नेनाद्यतनेनाशु ह्यस्तनायतनं यथा ॥ ३१ ॥
prāktanaṃ vāsanāmūlaṃ puruṣārthena jīyate ,
yatnenādyatanenāśu hyastanāyatanaṃ yathā 31
31. prāktanam vāsanāmūlam puruṣārthena jīyate
yatnena adyataneṇa āśu hi astana āyatanam yathā
31. prāktanam vāsanāmūlam puruṣārthena jīyate hi
yathā astana āyatanam adyataneṇa yatnena āśu
31. The ancient root of latent impressions (vāsanā) is overcome by human effort (puruṣārtha), just as a former dwelling is swiftly superseded by present-day effort.
य एव पुरुषार्थेन दृष्टो बलवता क्षणात् ।
पूर्वोत्तरविशेषांशः स एव जयति स्फुटम् ॥ ३२ ॥
ya eva puruṣārthena dṛṣṭo balavatā kṣaṇāt ,
pūrvottaraviśeṣāṃśaḥ sa eva jayati sphuṭam 32
32. yaḥ eva puruṣārthena dṛṣṭaḥ balavatā kṣaṇāt
pūrvottaraviśeṣāṃśaḥ saḥ eva jayati sphuṭam
32. yaḥ eva pūrvottaraviśeṣāṃśaḥ balavatā
puruṣārthena kṣaṇāt dṛṣṭaḥ saḥ eva sphuṭam jayati
32. That very distinct aspect, whether prior or subsequent, which is perceived in an instant by strong human effort (puruṣārtha), that alone clearly prevails.
अपि स्फुटति विन्ध्याद्रौ वाति वा प्रलयानिले ।
पौरुषं हि यथाशास्त्रमतस्त्याज्यं न धीमता ॥ ३३ ॥
api sphuṭati vindhyādrau vāti vā pralayānile ,
pauruṣaṃ hi yathāśāstramatastyājyaṃ na dhīmatā 33
33. api sphuṭati vindhyādrau vāti vā pralayānile
pauruṣam hi yathāśāstram ataḥ tyājyam na dhīmatā
33. api vindhyādrau sphuṭati vā pralayānile vāti hi
dhīmatā yathāśāstram pauruṣam ataḥ na tyājyam
33. Even if the Vindhya mountain were to shatter, or the wind of cosmic dissolution were to blow, a wise person should not abandon their personal effort (pauruṣa) that is in accordance with the scriptures.
नरकस्वर्गसर्गादिवासनावशतोऽभितः ।
प्रपश्यति चिराभ्यस्तं जीवो जरठमोहधीः ॥ ३४ ॥
narakasvargasargādivāsanāvaśato'bhitaḥ ,
prapaśyati cirābhyastaṃ jīvo jaraṭhamohadhīḥ 34
34. narakasvargasargādivāsanāvaśataḥ abhitaḥ
prapaśyati cirābhyastam jīvaḥ jaraṭhamohadhīḥ
34. jaraṭhamohadhīḥ jīvaḥ narakasvargasargādivāsanāvaśataḥ
abhitaḥ cirābhyastam prapaśyati
34. The individual soul (jīva), whose intellect (dhī) is dulled by ancient delusion (moha), perceives from all sides that which has been long accustomed to, due to the influence of latent impressions (vāsanā) related to hell, heaven, and creation (saṃsāra), and so on.
अर्जुन उवाच ।
नरकस्वर्गसर्गादिसंभ्रमेषु जगत्पते ।
किमस्य कारणं ब्रूहि जीवस्य जगतः स्थितेः ॥ ३५ ॥
arjuna uvāca ,
narakasvargasargādisaṃbhrameṣu jagatpate ,
kimasya kāraṇaṃ brūhi jīvasya jagataḥ sthiteḥ 35
35. arjunaḥ uvāca narakasvargasargādisambhramesu jagatpate
kim asya kāraṇam brūhi jīvasya jagataḥ sthiteḥ
35. arjunaḥ uvāca jagatpate narakasvargasargādisambhramesu
asya jīvasya jagataḥ sthiteḥ kim kāraṇam brūhi
35. Arjuna said: O Lord of the world, please tell me what is the cause of this individual soul (jīva) and of the world's existence amidst the confusions arising from concepts like hell, heaven, and creation (saṃsāra).
श्रीभगवानुवाच ।
स्वप्नोपमाना तेनेह श्रेयसे वासना क्षयः ।
चिराभ्यासवशात्प्रौढा संसारभ्रमकारिणी ॥ ३६ ॥
śrībhagavānuvāca ,
svapnopamānā teneha śreyase vāsanā kṣayaḥ ,
cirābhyāsavaśātprauḍhā saṃsārabhramakāriṇī 36
36. śrībhagavān uvāca svapnopamānā tena iha śreyase vāsanā
kṣayaḥ cirābhyāsavaśāt prauḍhā saṃsārabhramakāriṇī
36. śrībhagavān uvāca vāsanā svapnopamānā
cirābhyāsavaśāt prauḍhā
saṃsārabhramakāriṇī (asti) tena
iha śreyase vāsanā kṣayaḥ (uktaḥ)
36. The Blessed Lord said: For the sake of ultimate well-being (śreyas) in this world, the destruction of latent impressions (vāsanā) is essential. These latent impressions are like a dream; they become potent due to long-standing habit and are the cause of the delusion of the cycle of rebirth (saṃsāra).
अर्जुन उवाच ।
किमुत्था देवदेवेश क्षीयते वासना कथम् ।
श्रीभगवानुवाच ।
मौर्ख्यमोहसमुत्थाना त्वनात्मन्यात्मभावना ।
आत्मज्ञानान्महाबोधाद्विलयं याति वासना ॥ ३७ ॥
arjuna uvāca ,
kimutthā devadeveśa kṣīyate vāsanā katham ,
śrībhagavānuvāca ,
maurkhyamohasamutthānā tvanātmanyātmabhāvanā ,
ātmajñānānmahābodhādvilayaṃ yāti vāsanā 37
37. arjuna uvāca kim utthā devadeveśa kṣīyate
vāsanā katham śrī bhagavān uvāca
maurkkhyamohasamutthānā tu anātmani ātmabhāvanā
ātmajñānāt mahābodhāt vilayam yāti vāsanā
37. arjuna uvāca devadeveśa vāsanā kim utthā
katham kṣīyate śrī bhagavān uvāca anātmani
ātmabhāvanā tu maurkkhyamohasamutthānā
ātmajñānāt mahābodhāt vāsanā vilayam yāti
37. Arjuna asked: O Lord of gods, from what does a latent impression (vāsanā) arise, and how is it destroyed? The Blessed Lord said: The notion of self in the non-self arises from ignorance and delusion. Through the knowledge of the self (ātman) and great enlightenment, this latent impression (vāsanā) attains dissolution.
भावितात्मासि कौन्तेय सत्यं विज्ञातवानसि ।
अयं सोहं जना एते मयेति त्यज वासनाम् ॥ ३८ ॥
bhāvitātmāsi kaunteya satyaṃ vijñātavānasi ,
ayaṃ sohaṃ janā ete mayeti tyaja vāsanām 38
38. bhāvitātmā asi kaunteya satyam vijñātavān asi
ayam saḥ aham janā ete mayā iti tyaja vāsanām
38. kaunteya tvam bhāvitātmā asi satyam vijñātavān
asi ayam saḥ aham ete janā mayā iti vāsanām tyaja
38. O son of Kunti, you are one whose inner self (ātman) has been cultivated; you have indeed understood the truth. Therefore, abandon the latent impression (vāsanā) that expresses identification like, "I am this (body/person)," or possessiveness like, "these people belong to me."
अर्जुन उवाच ।
वासनाविलये जीवो विलीनो भवति स्वयम् ।
यो हि यत्सत्तयोच्छूनस्तन्नाशात्स विलीयते ॥ ३९ ॥
arjuna uvāca ,
vāsanāvilaye jīvo vilīno bhavati svayam ,
yo hi yatsattayocchūnastannāśātsa vilīyate 39
39. arjuna uvāca vāsanāvilaye jīvaḥ vilīnaḥ bhavati svayam
yaḥ hi yat sattayā ucchūnaḥ tat nāśāt saḥ vilīyate
39. arjuna uvāca vāsanāvilaye jīvaḥ svayam vilīnaḥ bhavati
yaḥ hi yat sattayā ucchūnaḥ saḥ tat nāśāt vilīyate
39. Arjuna asked: When latent impressions (vāsanā) dissolve, does the individual soul (jīva) itself also dissolve? For indeed, whatever is sustained by the existence of something, that (thing) dissolves with its destruction.
जीवे विलयमायाते देशकालान्यथाकृतौ ।
कोऽसौ भाजनतामेति जन्मनो मरणस्य च ॥ ४० ॥
jīve vilayamāyāte deśakālānyathākṛtau ,
ko'sau bhājanatāmeti janmano maraṇasya ca 40
40. jīve vilayam āyāte deśakālanyathākṛtau kaḥ
asau bhājanatām eti janmanaḥ maraṇasya ca
40. jīve vilayam āyāte deśakālanyathākṛtau kaḥ
asau janmanaḥ maraṇasya ca bhājanatām eti
40. Arjuna asked: If the individual soul (jīva) attains dissolution, and (consequently) space and time are altered, then who is it that becomes the recipient of birth and death?
श्रीभगवानुवाच ।
स्वयं कल्पितसंकल्पमात्मरूपं यदाविलम् ।
तदेव वासनाकारं जीवं विद्धि महामते ॥ ४१ ॥
śrībhagavānuvāca ,
svayaṃ kalpitasaṃkalpamātmarūpaṃ yadāvilam ,
tadeva vāsanākāraṃ jīvaṃ viddhi mahāmate 41
41. śrībhagavānuvāca svayam kalpitasaṅkalpam ātmarūpam
yat āvilam tat eva vāsanākāram jīvam viddhi mahāmate
41. śrībhagavānuvāca mahāmate viddhi tat eva jīvam yat
svayam kalpitasaṅkalpam āvilam ātmarūpam vāsanākāram
41. The Blessed Lord said: O great-minded one, know that the individual soul (jīva) is precisely that impure aspect of the self (ātman) which has self-conceived desires and thus takes the form of latent impressions (vāsanā).
अनायत्तमसंकल्पमात्मरूपं यदव्ययम् ।
प्रबोधाद्वासनामुक्तं तन्मोक्षं विद्धि भारत ॥ ४२ ॥
anāyattamasaṃkalpamātmarūpaṃ yadavyayam ,
prabodhādvāsanāmuktaṃ tanmokṣaṃ viddhi bhārata 42
42. anāyattam asaṅkalpam ātmarūpam yat avyayam
prabodhāt vāsanāmuktam tat mokṣam viddhi bhārata
42. bhārata viddhi tat mokṣam yat ātmarūpam anāyattam
asaṅkalpam avyayam prabodhāt vāsanāmuktam
42. O Bhārata, understand that to be final liberation (mokṣa) where the immutable form of the self (ātman) is independent and free from desires, and is released from latent impressions (vāsanā) through awakening.
जीवन्नेव महाबाहो तत्त्वं प्रेक्ष यथास्थितम् ।
वासनावागुरोन्मुक्तो मुक्त इत्यभिधीयते ॥ ४३ ॥
jīvanneva mahābāho tattvaṃ prekṣa yathāsthitam ,
vāsanāvāguronmukto mukta ityabhidhīyate 43
43. jīvan eva mahābāho tattvam prekṣa yathāsthitam
vāsanāvāguraḥ unmuktaḥ muktaḥ iti abhidhīyate
43. mahābāho jīvan eva tattvam yathāsthitam prekṣa
vāsanāvāguraḥ unmuktaḥ muktaḥ iti abhidhīyate
43. O mighty-armed one, even while living, perceive reality (tattva) as it truly is. One who is released from the snares of latent impressions (vāsanā) is indeed called liberated.
यो न निर्वासनो नूनं सर्वधर्मपरोऽपि सः ।
सर्वज्ञोऽप्यभितो बद्धः पञ्जरस्थो यथा खगः ॥ ४४ ॥
yo na nirvāsano nūnaṃ sarvadharmaparo'pi saḥ ,
sarvajño'pyabhito baddhaḥ pañjarastho yathā khagaḥ 44
44. yaḥ na nirvāsanaḥ nūnam sarvadharma paraḥ api saḥ
sarvajñaḥ api abhitaḥ baddhaḥ pañjarasthaḥ yathā khagaḥ
44. nūnam yaḥ nirvāsanaḥ na saḥ sarvadharma paraḥ api
sarvajñaḥ api abhitaḥ baddhaḥ yathā pañjarasthaḥ khagaḥ
44. Indeed, whoever is not free from latent impressions (vāsanā), even if he is devoted to all aspects of natural law (dharma) and even if he is omniscient, remains completely bound, just like a bird confined in a cage.
दुर्दर्शनस्य गगने शिखिपिच्छिकेव सूक्ष्मा परिस्फुरति यस्य तु वासनान्तः ।
मुक्तः स एव भवतीह हि वासनैव बन्धो न यस्य ननु तत्क्षय एव मोक्षः ॥ ४५ ॥
durdarśanasya gagane śikhipicchikeva sūkṣmā parisphurati yasya tu vāsanāntaḥ ,
muktaḥ sa eva bhavatīha hi vāsanaiva bandho na yasya nanu tatkṣaya eva mokṣaḥ 45
45. durdarśanasya gagane śikhipicchika iva
sūkṣmā parisphurati yasya tu vāsanā antaḥ
muktaḥ saḥ eva bhavati iha hi vāsanā eva
bandhaḥ na yasya nanu tat kṣayaḥ eva mokṣaḥ
45. yasya antaḥ durdarśanasya gagane sūkṣmā śikhipicchika iva vāsanā tu parisphurati,
yasya vāsanā na,
saḥ eva iha muktaḥ bhavati hi.
nanu vāsanā eva bandhaḥ,
tat kṣayaḥ eva mokṣaḥ.
45. Within the subtle inner mind, which is difficult to perceive, a mental impression (vāsanā) flickers like a peacock feather in the sky. One is truly liberated (mukta) here if no such mental impression exists for them. Indeed, mental impression (vāsanā) itself is bondage; surely, its destruction is liberation (mokṣa).

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 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 (current chapter) 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