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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-128

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श्रीवसिष्ठ उवाच ।
अस्मदादेर्जनस्यैतत्प्रत्यक्षं नानुमानिकम् ।
शुद्धबोधशरीरेण नाधिभौतिकरूपिणा ॥ १ ॥
śrīvasiṣṭha uvāca ,
asmadāderjanasyaitatpratyakṣaṃ nānumānikam ,
śuddhabodhaśarīreṇa nādhibhautikarūpiṇā 1
1. śrīvasiṣṭhaḥ uvāca asmadādeḥ janasya etat pratyakṣam na
ānumānikam śuddhabodhaśarīreṇa na adhibhautikarūpiṇā
1. śrīvasiṣṭhaḥ uvāca asmadādeḥ janasya etat pratyakṣam na
ānumānikam śuddhabodhaśarīreṇa na adhibhautikarūpiṇā
1. Śrī Vasiṣṭha said: For people like us, this (reality) is a matter of direct perception, not inference. It is perceived by one who possesses a body of pure consciousness (bodha), not by one having a physical form.
एतदस्मज्जगत्स्वप्ने नान्येषु कथितं मया ।
अन्येष्वस्ति जगत्स्वप्नेष्वेवमन्यापि च स्थितिः ॥ २ ॥
etadasmajjagatsvapne nānyeṣu kathitaṃ mayā ,
anyeṣvasti jagatsvapneṣvevamanyāpi ca sthitiḥ 2
2. etat asmat jagat svapne na anyeṣu kathitam mayā
anyeṣu asti jagat-svapneṣu evam anyā api ca sthitiḥ
2. mayā etat asmat jagat svapne anyeṣu na kathitam
anyeṣu jagat-svapneṣu evam anyā api ca sthitiḥ asti
2. I have not declared this world of ours to be a dream for others. Rather, in the world-dreams of others, there is similarly a different situation.
जगत्स्वप्नेषु चान्येषु संस्थानकथनेन किम् ।
न ह्यौपयोगिकादन्या कथा भवति धीमताम् ॥ ३ ॥
jagatsvapneṣu cānyeṣu saṃsthānakathanena kim ,
na hyaupayogikādanyā kathā bhavati dhīmatām 3
3. jagat-svapneṣu ca anyeṣu saṃsthāna-kathanena kim
na hi aupayogikāt anyā kathā bhavati dhīmatām
3. ca anyeṣu jagat-svapneṣu saṃsthāna-kathanena kim
hi dhīmatām aupayogikāt anyā kathā na bhavati
3. And what is the point of describing the forms or states in other world-dreams? For the wise, indeed, no discussion is meaningful unless it is beneficial.
सर्वेषामुत्तरे मेरुर्लोकालोकश्च दक्षिणे ।
येषामित्यनुमाऽशेषभूतौघे तेन पण्डिताः ॥ ४ ॥
sarveṣāmuttare merurlokālokaśca dakṣiṇe ,
yeṣāmityanumā'śeṣabhūtaughe tena paṇḍitāḥ 4
4. sarveṣām uttare meruḥ lokālokaḥ ca dakṣiṇe
yeṣām iti anumā aśeṣa-bhūta-aughe tena paṇḍitāḥ
4. sarveṣām uttare meruḥ ca dakṣiṇe lokālokaḥ asti yeṣām
iti aśeṣa-bhūta-aughe anumā asti tena paṇḍitāḥ bhavanti
4. For all beings, Mount Meru lies in the north and the Lokāloka mountain in the south. The understanding of how this applies to various individuals – an inference (anumā) found within the entire multitude of beings – is what makes them wise (paṇḍita).
प्रत्यक्षमेतदन्येषां यत्र तेऽन्ये जगद्भ्रमाः ।
नास्माकं विषये ते हि तथा संस्थानशोभिनः ॥ ५ ॥
pratyakṣametadanyeṣāṃ yatra te'nye jagadbhramāḥ ,
nāsmākaṃ viṣaye te hi tathā saṃsthānaśobhinaḥ 5
5. pratyakṣam etad anyeṣām yatra te anye jagadbhramāḥ
na asmākam viṣaye te hi tathā saṃsthānaśobhinaḥ
5. etad anyeṣām pratyakṣam,
yatra te anye jagadbhramāḥ (santi).
asmākam viṣaye te hi tathā saṃsthānaśobhinaḥ na (santi).
5. This is directly visible to others, where those other worldly delusions reside. But in our domain, they are certainly not so splendid in their appearance.
सर्वेषामुत्तरे मेरुर्लोकालोकश्च दक्षिणे ।
सप्तद्वीपनिवासानां नान्येषामिति निश्चयः ॥ ६ ॥
sarveṣāmuttare merurlokālokaśca dakṣiṇe ,
saptadvīpanivāsānāṃ nānyeṣāmiti niścayaḥ 6
6. sarveṣām uttare meruḥ lokālokaḥ ca dakṣiṇe
saptadvīpanivāsānām na anyeṣām iti niścayaḥ
6. sarveṣām uttare meruḥ,
dakṣiṇe ca lokālokaḥ.
saptadvīpanivāsānām (idam asti),
anyeṣām na iti niścayaḥ.
6. For the inhabitants of the seven continents, Mount Meru is in the north, and the Lokāloka mountain is in the south. This is a definite conclusion, not for others.
प्रकृतं श्रृणु हे राम तद्ब्रह्माण्डकवाटकम् ।
यत्प्रमाणं ततो वारि बाह्ये दशगुणं स्थितम् ॥ ७ ॥
prakṛtaṃ śrṛṇu he rāma tadbrahmāṇḍakavāṭakam ,
yatpramāṇaṃ tato vāri bāhye daśaguṇaṃ sthitam 7
7. prakṛtam śṛṇu he rāma tat brahmāṇḍakavāṭakam
yat pramāṇam tataḥ vāri bāhye daśaguṇam sthitam
7. he rāma,
prakṛtam śṛṇu.
tat brahmāṇḍakavāṭakam,
yat pramāṇam (asti),
tataḥ bāhye daśaguṇam vāri sthitam.
7. O Rama, listen to the present topic. That cosmic shell (brahmāṇḍa), whose measure it is, has water situated outside it whose extent is ten times its own measure.
तद्ब्रह्माण्डकवाटं तु तृणं तृणमणिर्यथा ।
धत्ते वारि स्वभावेन नित्यं कल्पकरत्नवत् ॥ ८ ॥
tadbrahmāṇḍakavāṭaṃ tu tṛṇaṃ tṛṇamaṇiryathā ,
dhatte vāri svabhāvena nityaṃ kalpakaratnavat 8
8. tat brahmāṇḍakavāṭam tu tṛṇam tṛṇamaṇiḥ yathā
dhatte vāri svabhāvena nityam kalpakaratnavat
8. tu tat brahmāṇḍakavāṭam tṛṇamaṇiḥ yathā tṛṇam (dhatte),
(tathā) svabhāvena vāri dhatte.
nityam kalpakaratnavat (dhatte).
8. Indeed, that cosmic shell (brahmāṇḍa) sustains the water by its intrinsic nature (svabhāva), just as a sun-crystal (tṛṇamaṇi) naturally holds a blade of grass, and it does so eternally, like a wish-fulfilling jewel (kalpakaratna).
सर्वेषामेव भावानां स्थितः कल्पकरत्नवत् ।
सर्वदा पार्थिवो भागस्तेनात्रैते पतन्त्यलम् ॥ ९ ॥
sarveṣāmeva bhāvānāṃ sthitaḥ kalpakaratnavat ,
sarvadā pārthivo bhāgastenātraite patantyalam 9
9. sarveṣām eva bhāvānām sthitaḥ kalpakarātnavat
sarvadā pārthivaḥ bhāgaḥ tena atra ete patanti alam
9. pārthivaḥ bhāgaḥ sarveṣām eva bhāvānām kalpakarātnavat
sarvadā sthitaḥ tena atra ete alam patanti
9. The earthly constituent, which is always present in all existences like a wish-fulfilling jewel, is the reason why these (other elements or their effects) completely settle here (on the material plane).
जलाद्दशगुणं बाह्ये स्थितं तेजो निरिन्धनम् ।
आकाशविशदं शान्तस्तब्धज्वालोदरोपमम् ॥ १० ॥
jalāddaśaguṇaṃ bāhye sthitaṃ tejo nirindhanam ,
ākāśaviśadaṃ śāntastabdhajvālodaropamam 10
10. jalāt daśaguṇam bāhye sthitam tejaḥ nirindhanam
ākāśaviśadam śāntastabdhajvālodaropamam
10. jalāt daśaguṇam bāhye nirindhanam ākāśaviśadam
śāntastabdhajvālodaropamam tejaḥ sthitam
10. Beyond water, ten times greater in extent, is situated the fire (tejas) element, which is without fuel. It is clear like space and comparable to the tranquil, steady core of a flame.
तस्माद्दशगुणो बाह्ये संस्थितो वायुरायतः ।
वायोर्दशगुणं बाह्ये व्योम तिष्ठति निर्मलम् ॥ ११ ॥
tasmāddaśaguṇo bāhye saṃsthito vāyurāyataḥ ,
vāyordaśaguṇaṃ bāhye vyoma tiṣṭhati nirmalam 11
11. tasmāt daśaguṇaḥ bāhye saṃsthitaḥ vāyuḥ āyataḥ
vāyoḥ daśaguṇam bāhye vyoma tiṣṭhati nirmalam
11. tasmāt daśaguṇaḥ bāhye āyataḥ vāyuḥ saṃsthitaḥ
vāyoḥ daśaguṇam bāhye nirmalam vyoma tiṣṭhati
11. Beyond that (fire), ten times greater in extent, is situated the vast and expansive air (vāyu). And beyond air, ten times greater in extent, the pure space (vyoma) exists.
ततः परतरं शान्तं ब्रह्माकाशमनन्तकम् ।
न प्रकाशं न च तमो महाचिद्धनमव्ययम् ॥ १२ ॥
tataḥ parataraṃ śāntaṃ brahmākāśamanantakam ,
na prakāśaṃ na ca tamo mahāciddhanamavyayam 12
12. tataḥ parataram śāntam brahmākāśam anantakam
na prakāśam na ca tamaḥ mahāciddhanam avyayam
12. tataḥ parataram śāntam anantakam brahmākāśam
na prakāśam na ca tamaḥ mahāciddhanam avyayam
12. Beyond that (space), even more supreme and tranquil, is the infinite Brahman-space (brahmākāśa). It is neither light nor darkness; it is a great, concentrated mass of consciousness and imperishable.
अनादिमध्यपर्यन्ते तस्मिन्ब्रह्ममहाम्बरे ।
महाचिन्नाम्नि सर्वात्मन्ययोनिर्वाणरूपिणि ॥ १३ ॥
anādimadhyaparyante tasminbrahmamahāmbare ,
mahācinnāmni sarvātmanyayonirvāṇarūpiṇi 13
13. anādimadhyaparyante tasmin brahmamahāambare
mahācit nāmni sarvātmani ayonirvāṇarūpiṇi
13. tasmin brahmamahāambare anādimadhyaparyante
mahācit nāmni sarvātmani ayonirvāṇarūpiṇi
13. In that boundless expanse of Brahman (brahman), which is without beginning, middle, or end, which is known as the great consciousness, which is the supreme self (ātman) of all, and which inherently possesses the nature of unborn liberation (nirvāṇa).
ब्रह्माण्डानां तादृशानां दूरे दूरे पुनःपुनः ।
मिथोलक्षाणि लक्षाणि कचन्त्युपरमन्ति च ॥ १४ ॥
brahmāṇḍānāṃ tādṛśānāṃ dūre dūre punaḥpunaḥ ,
mitholakṣāṇi lakṣāṇi kacantyuparamanti ca 14
14. brahmāṇḍānām tādṛśānām dūre dūre punaḥ punaḥ
mithaḥ lakṣāṇi lakṣāṇi kacanti uparamanti ca
14. lakṣāṇi lakṣāṇi tādṛśānām brahmāṇḍānām mithaḥ
dūre dūre punaḥ punaḥ kacanti ca uparamanti
14. Millions upon millions of such universes (brahmāṇḍa), mutually (mithaḥ) distant from each other, repeatedly come into being and cease to exist.
न किंचित्कचयत्यत्र समे कचनरूपिणि ।
तादृद्ध्ययं तथारूपं तदात्मन्येव संस्थितम् ॥ १५ ॥
na kiṃcitkacayatyatra same kacanarūpiṇi ,
tādṛddhyayaṃ tathārūpaṃ tadātmanyeva saṃsthitam 15
15. na kiṃcit kacayati atra same kacanarūpiṇi
tādṛddhayam tathārūpam tadātmani eva saṃsthitam
15. atra same kacanarūpiṇi kiṃcit na kacayati
tādṛddhayam tathārūpam tadātmani eva saṃsthitam
15. Nothing manifests here in the same form of manifestation. This suchness (tādṛśyam), which is of that particular form, is established in that supreme self (ātman) alone.
एष ते कथितः सर्वो दृश्यानुभवनक्रमः ।
अधुना श्रृणु किंवृत्तं लोकालोके विपश्चितः ॥ १६ ॥
eṣa te kathitaḥ sarvo dṛśyānubhavanakramaḥ ,
adhunā śrṛṇu kiṃvṛttaṃ lokāloke vipaścitaḥ 16
16. eṣaḥ te kathitaḥ sarvaḥ dṛśyānubhavanakramaḥ
adhunā śṛṇu kim vṛttam lokāloke vipaścitaḥ
16. eṣaḥ sarvaḥ dṛśyānubhavanakramaḥ te kathitaḥ
adhunā vipaścitaḥ lokāloke kim vṛttam śṛṇu
16. This entire process of experiencing the visible world (dṛśyānubhavanakrama) has been explained to you. Now, listen to what transpired regarding the wise one (vipaścit) in the Lokāloka region.
स्वभ्यस्तपूर्वसंस्कारो विलसन्निश्चयेरितः ।
लोकालोकगिरेर्मूर्घ्नस्तमःश्वभ्रं पपात सः ॥ १७ ॥
svabhyastapūrvasaṃskāro vilasanniścayeritaḥ ,
lokālokagirermūrghnastamaḥśvabhraṃ papāta saḥ 17
17. svabhyastapūrvasaṃskāraḥ vilasan niścayeritaḥ
lokālokagirer mūrdhnaḥ tamaḥśvabhram papāta saḥ
17. saḥ svabhyastapūrvasaṃskāraḥ niścayeritaḥ vilasan
lokālokagirer mūrdhnaḥ tamaḥśvabhram papāta
17. With his past latent impressions (saṃskāras) well-practiced and driven by a shining determination, he fell from the summit of the Lokāloka mountain into a dark abyss.
ददर्श तत्र शिखरप्रतिमैर्विहगैर्वपुः ।
विकर्तितं मनोदेहं प्रसृतं च स्वचिन्तिते ॥ १८ ॥
dadarśa tatra śikharapratimairvihagairvapuḥ ,
vikartitaṃ manodehaṃ prasṛtaṃ ca svacintite 18
18. dadarśa tatra śikharapratimaiḥ vihagaiḥ vapuḥ
vikartitam manodeham prasṛtam ca svacintite
18. tatra saḥ śikharapratimaiḥ vihagaiḥ vapuḥ
vikartitam manodeham ca svacintite prasṛtam dadarśa
18. There he saw his body mangled by birds resembling mountain peaks. And his subtle body (manodeha) was diffused into his own thoughts.
देशस्य तस्य पुण्यत्वाद्देहं तच्चातिवाहिकम् ।
आधिभौतिकताबोधं नानयन्निर्मलाशयः ॥ १९ ॥
deśasya tasya puṇyatvāddehaṃ taccātivāhikam ,
ādhibhautikatābodhaṃ nānayannirmalāśayaḥ 19
19. deśasya tasya puṇyatvāt deham tat ca ativāhikam
ādhibhautikatābodham na ānayat nirmalāśayaḥ
19. tasya deśasya puṇyatvāt ca tat ativāhikam deham
nirmalāśayaḥ ādhibhautikatābodham na ānayat
19. Due to the sacredness of that region, and because that body was a subtle (ativāhika) one, the pure-minded being (nirmalāśaya) did not attain an awareness of gross physical reality (ādhibhautikatābodha).
तावन्मात्रप्रबोधोऽसौ नाधिकं बोधमागतः ।
चिन्तयित्वाऽसितं कार्यं बभूव प्रकृतेर्हितः ॥ २० ॥
tāvanmātraprabodho'sau nādhikaṃ bodhamāgataḥ ,
cintayitvā'sitaṃ kāryaṃ babhūva prakṛterhitaḥ 20
20. tāvanmātraprabodhaḥ asau na adhikam bodham āgataḥ
cintayitvā asitam kāryam babhūva prakṛteḥ hitaḥ
20. asau tāvanmātraprabodhaḥ adhikam bodham na āgataḥ
cintayitvā asitam kāryam prakṛteḥ hitaḥ babhūva
20. Having only that much awareness, he did not attain further understanding. After contemplating the dark deed (asita kārya), he became devoted to nature (prakṛti).
श्रीराम उवाच ।
अदेहं प्रसरत्येतच्चित्तं कार्ये कथं मुने ।
आतिवाहिकसंवित्तेर्बोधः स्यात्कीदृशोऽधिकः ॥ २१ ॥
śrīrāma uvāca ,
adehaṃ prasaratyetaccittaṃ kārye kathaṃ mune ,
ātivāhikasaṃvitterbodhaḥ syātkīdṛśo'dhikaḥ 21
21. śrīrāma uvāca adeham prasarati etat cittam kārye katham
mune ātivāhika-saṃvitteḥ bodhaḥ syāt kīdṛśaḥ adhikaḥ
21. śrīrāma uvāca.
mune,
etat adeham cittam kārye katham prasarati? ātivāhika-saṃvitteḥ kīdṛśaḥ adhikaḥ bodhaḥ syāt?
21. Shri Rama said: "O sage, how does this mind (citta), which is without a body, become involved in action? And what kind of greater understanding would arise from the consciousness associated with the subtle body (ātivāhika-saṃvitti)?"
श्रीवसिष्ठ उवाच ।
संकल्पपथिकत्वेन यथान्तःपुरवासिनः ।
इदं मनः प्रसरति तथास्य प्रसृतं मनः ॥ २२ ॥
śrīvasiṣṭha uvāca ,
saṃkalpapathikatvena yathāntaḥpuravāsinaḥ ,
idaṃ manaḥ prasarati tathāsya prasṛtaṃ manaḥ 22
22. śrīvasiṣṭha uvāca saṅkalpa-pathikatvena yathā antaḥpura-vāsinaḥ
idam manaḥ prasarati tathā asya prasṛtam manaḥ
22. śrīvasiṣṭha uvāca.
yathā antaḥpura-vāsinaḥ manaḥ saṅkalpa-pathikatvena prasarati,
tathā asya idam manaḥ prasṛtam.
22. Shri Vasiṣṭha said: "Just as the mind (manas) of one dwelling in the inner chambers can extend itself through imagination (saṅkalpa), so too does this mind (manas) expand."
भ्रमे स्वप्ने मनोराज्ये मिथ्याज्ञाने कथाश्रुतौ ।
यथा मनः प्रसरति तथा तत्प्रसृतं मनः ॥ २३ ॥
bhrame svapne manorājye mithyājñāne kathāśrutau ,
yathā manaḥ prasarati tathā tatprasṛtaṃ manaḥ 23
23. bhrame svapne manorājye mithyājñāne kathā-śrutau
yathā manaḥ prasarati tathā tat prasṛtam manaḥ
23. yathā manaḥ bhrame svapne manorājye mithyājñāne kathā-śrutau prasarati,
tathā tat manaḥ prasṛtam.
23. Just as the mind (manas) extends itself in delusion, in dreams, in daydreams, in erroneous knowledge, and in hearing stories, so too does that mind (manas) expand.
पतन्ति तु शरीरं तदातिवाहिकमुच्यते ।
आधिभौतिकधीर्भाति विस्मृत्यात्रैव कालतः ॥ २४ ॥
patanti tu śarīraṃ tadātivāhikamucyate ,
ādhibhautikadhīrbhāti vismṛtyātraiva kālataḥ 24
24. patanti tu śarīram tat ātivāhikam ucyate
ādhibhautika-dhīḥ bhāti vismṛtya atra eva kālataḥ
24. tu patanti śarīram,
tat ātivāhikam ucyate.
atra eva kālataḥ vismṛtya ādhibhautika-dhīḥ bhāti.
24. However, (subtle impressions) fall upon a body (śarīra), and that (body) is called the subtle (ātivāhika) body. Then, through the influence of time, right here, the consciousness associated with gross elements (ādhibhautika-dhī) becomes manifest, having forgotten (its true nature).
ते तदान्तर्धिमायाते सर्परज्जुभ्रमोपमे ।
आधिभौतिकदेहेऽस्मिञ्छिष्यतेत्वातिवाहिकः ॥ २५ ॥
te tadāntardhimāyāte sarparajjubhramopame ,
ādhibhautikadehe'smiñchiṣyatetvātivāhikaḥ 25
25. te tadā antardhim āyāte sarparajjubhramopame
ādhibhautikadehe asmin śiṣyate tu ātivāhikaḥ
25. te sarparajjubhramopame antardhim āyāte (sati)
asmin ādhibhautikadehe tu ātivāhikaḥ śiṣyate
25. When those two [bodies], which are comparable to the illusion of a snake upon a rope, disappear, then in this material existence, only the subtle body (ātivāhika) remains.
आतिवाहिक एषोऽङ्ग निपुणं प्रविचार्यताम् ।
चिन्मात्रव्यतिरेकेण यावदत्रान्यदस्ति नो ॥ २६ ॥
ātivāhika eṣo'ṅga nipuṇaṃ pravicāryatām ,
cinmātravyatirekeṇa yāvadatrānyadasti no 26
26. ātivāhikaḥ eṣaḥ aṅga nipuṇam pravicāryatām
cinmātravyatirekeṇa yāvat atra anyat asti no
26. aṅga eṣaḥ ātivāhikaḥ nipuṇam pravicāryatām
cinmātravyatirekeṇa atra anyat yāvat na asti
26. O dear one, this subtle body (ātivāhika) should be thoroughly investigated, for here nothing else exists apart from pure consciousness (cinmātra).
देशाद्देशान्तरप्राप्तौ यन्मध्ये संविदो वपुः ।
चिन्मात्रस्यास्य तद्रूपमनन्तस्यैकरूपिणः ॥ २७ ॥
deśāddeśāntaraprāptau yanmadhye saṃvido vapuḥ ,
cinmātrasyāsya tadrūpamanantasyaikarūpiṇaḥ 27
27. deśāt deśāntaraprāptau yat madhye saṃvidaḥ vapuḥ
cinmātrasya asya tat rūpam anantasya ekarūpiṇaḥ
27. deśāt deśāntaraprāptau yat madhye saṃvidaḥ vapuḥ asya
cinmātrasya anantasya ekarūpiṇaḥ tat rūpam (asti)
27. That form of consciousness (saṃvid) which exists in between the attainment of one place from another, is truly the nature of this pure consciousness (cinmātra), the infinite, and the uniformly existing one.
क्व द्वैतं क्व च वा द्वेषः क्व रागादि तु कथ्यताम् ।
सर्वं शिवमनाद्यन्तं परो बोध इति स्मृतः ॥ २८ ॥
kva dvaitaṃ kva ca vā dveṣaḥ kva rāgādi tu kathyatām ,
sarvaṃ śivamanādyantaṃ paro bodha iti smṛtaḥ 28
28. kva dvaitam kva ca vā dveṣaḥ kva rāga ādi tu kathyatām
sarvam śivam anādi antam paraḥ bodhaḥ iti smṛtaḥ
28. kva dvaitam kva ca vā dveṣaḥ kva rāga ādi tu kathyatām
sarvam śivam anādi antam paraḥ bodhaḥ iti smṛtaḥ
28. Where is duality? Where, indeed, is hatred? And where, pray tell, are attachment and similar emotions? All is auspicious, without beginning or end. This is remembered as the supreme consciousness (parā bodha).
निर्मनोमननं शान्तमासितं बोध उत्तमः ।
आतिवाहिकदेहस्थो न तं बोधमुपागतः ॥ २९ ॥
nirmanomananaṃ śāntamāsitaṃ bodha uttamaḥ ,
ātivāhikadehastho na taṃ bodhamupāgataḥ 29
29. nirmanomananam śāntam āsitam bodhaḥ uttamaḥ
ātivāhikadehastḥaḥ na tam bodham upāgataḥ
29. nirmanomananam śāntam āsitam uttamaḥ bodhaḥ
ātivāhikadehastḥaḥ tam bodham na upāgataḥ
29. Thought-free contemplation (nirmanomanana) is a peaceful state, indeed, the supreme understanding (bodha). One residing in the subtle body (ātivāhika-deha) does not attain that understanding (bodha).
विपश्चित्तद्विबोधोऽसौ ददर्श विसरन्मनः ।
आतिवाहिकबोधेन गर्भवासोपमं तमः ॥ ३० ॥
vipaścittadvibodho'sau dadarśa visaranmanaḥ ,
ātivāhikabodhena garbhavāsopamaṃ tamaḥ 30
30. vipaścit tat-vibodhaḥ asau dadarśa visarat
manaḥ ātivāhika-bodhena garbha-vāsa-upamam tamaḥ
30. asau vipaścit tadvibodhaḥ visarat manaḥ
dadarśa ātivāhikabodhena garbhavāsopamam tamaḥ
30. That discerning sage (vipaścit), endowed with that special knowledge (vibodha), observed his mind wandering. By means of his subtle understanding (ātivāhika-bodha), he perceived a darkness (tamas) resembling the dwelling in a womb (garbha-vāsa).
तमसोऽन्ते विरिञ्चाण्डकवाटच्छेदभूतलम् ।
वज्रसारं हेममयं कोटियोजनविस्तृतम् ॥ ३१ ॥
tamaso'nte viriñcāṇḍakavāṭacchedabhūtalam ,
vajrasāraṃ hemamayaṃ koṭiyojanavistṛtam 31
31. tamasas ante viriñcāṇḍakavāṭacchedabhūtalam
vajrasāram hemamayam koṭiyojanavistṛtam
31. tamasas ante viriñcāṇḍakavāṭacchedabhūtalam
vajrasāram hemamayam koṭiyojanavistṛtam
31. At the end of that darkness (tamas), there was a ground-level (bhūtala) formed by the piercing of the door-like shell of Brahma's cosmic egg (viriñca-āṇḍa). It was hard as a diamond (vajra-sāra), made of gold (hema-maya), and extended for millions of yojanas.
तदन्ते प्राप सलिलं तस्मादष्टगुणं ततः ।
कपाटभूम्यैव समं स्थितमर्णवपृष्ठवत् ॥ ३२ ॥
tadante prāpa salilaṃ tasmādaṣṭaguṇaṃ tataḥ ,
kapāṭabhūmyaiva samaṃ sthitamarṇavapṛṣṭhavat 32
32. tadante prāpa salilam tasmāt aṣṭaguṇam tataḥ
kavāṭabhūmyā eva samam sthitam arṇavapṛṣṭhavat
32. tataḥ tadante tasmāt aṣṭaguṇam salilam prāpa
kavāṭabhūmyā eva samam arṇavapṛṣṭhavat sthitam
32. Beyond that (ground), he then found water (salila) which was eight times greater in extent. It lay level with that door-ground (kavāṭa-bhūmi), like the surface of the ocean (arṇava-pṛṣṭha).
तमतीत्य ततः प्राप तेजोऽर्कगणभीषणम् ।
प्रलयाग्निघनज्वालापिण्डकोटरभास्वरम् ॥ ३३ ॥
tamatītya tataḥ prāpa tejo'rkagaṇabhīṣaṇam ,
pralayāgnighanajvālāpiṇḍakoṭarabhāsvaram 33
33. tam atītya tataḥ prāpa tejaḥ arka-gaṇa-bhīṣaṇam
pralaya-agni-ghana-jvālā-piṇḍa-koṭara-bhāsvaram
33. tam atītya tataḥ arka-gaṇa-bhīṣaṇam
pralaya-agni-ghana-jvālā-piṇḍa-koṭara-bhāsvaram tejaḥ prāpa
33. Having surpassed that (realm), he then reached a radiant energy (tejas) terrifying like a multitude of suns, shining like the cavernous core of dense masses of flames from the fire of cosmic dissolution.
दाहशोकादिमुक्तेन वपुषा मानसेन तत् ।
तत्र गच्छन्त्य बुबुधे वहनं पूर्ववासितम् ॥ ३४ ॥
dāhaśokādimuktena vapuṣā mānasena tat ,
tatra gacchantya bubudhe vahanaṃ pūrvavāsitam 34
34. dāha-śoka-ādi-muktena vapuṣā mānasena tat
tatra gacchantyā bubudhe vahanaṃ pūrva-vāsitam
34. tatra gacchantyā dāha-śoka-ādi-muktena mānasena
vapuṣā pūrva-vāsitam tat vahanaṃ bubudhe
34. While going there, with a mental body (vapus) freed from burning, sorrow, and the like, he perceived that mode of transport (vahana), which was conditioned by past impressions (vāsana).
उह्यमानो विवेदासावात्मानं त्वातिवाहिकम् ।
चित्तमात्रात्मनः स्वस्य किमिवोह्यत इत्यपि ॥ ३५ ॥
uhyamāno vivedāsāvātmānaṃ tvātivāhikam ,
cittamātrātmanaḥ svasya kimivohyata ityapi 35
35. uhyamānaḥ viveda asau ātmānaṃ tu ātivāhikam
citta-mātra-ātmanaḥ svasya kim iva uhyate iti api
35. asau uhyamānaḥ ātivāhikam ātmānaṃ tu viveda.
svasya citta-mātra-ātmanaḥ kim iva uhyate iti api
35. While being carried, he (Vasiṣṭha) realized his self (ātman) to be the subtle, transitional body (ātivāhika). He further pondered, "What indeed is being carried of my own self (ātman), whose very nature is mind-only (citta-mātra)?"
इति बोधेन धीरात्मा तं तताराऽनिलार्णवम् ।
प्राप तद्विततं व्योम तस्माद्दशगुणं स्थितम् ॥ ३६ ॥
iti bodhena dhīrātmā taṃ tatārā'nilārṇavam ,
prāpa tadvitataṃ vyoma tasmāddaśaguṇaṃ sthitam 36
36. iti bodhena dhīra-ātmā tam tatāra anila-arṇavam
prāpa tat vitatam vyoma tasmāt daśa-guṇam sthitam
36. iti bodhena dhīra-ātmā tam anila-arṇavam tatāra.
tasmāt daśa-guṇam sthitam vitatam tat vyoma prāpa
36. With this understanding, the steadfast (ātman) one (Vasiṣṭha) crossed that ocean of wind. He then reached that vast space (vyoman), which extended ten times (larger) than the previous one.
तदतिक्रम्य स प्राप ब्रह्माकाशमनन्तकम् ।
यत्र सर्वं यतः सर्वं यन्न किंचिच्च किंचन ॥ ३७ ॥
tadatikramya sa prāpa brahmākāśamanantakam ,
yatra sarvaṃ yataḥ sarvaṃ yanna kiṃcicca kiṃcana 37
37. tad atikramya saḥ prāpa brahmākāśam anantakam
yatra sarvam yataḥ sarvam yat na kiñcit ca kiñcana
37. saḥ tat atikramya anantakam brahmākāśam prāpa
yatra sarvam yataḥ sarvam yat na kiñcit ca kiñcana
37. Having transcended that, he attained the infinite space of (brahman), where everything exists, from which everything originates, and where there is nothing specific yet everything (potentially) exists.
मनसा प्रभ्रमंस्तत्र दूराद्दूरतरं ययौ ।
तेन दृष्टं च पृथ्व्यापस्तेजो वायुस्तथा जगत् ॥ ३८ ॥
manasā prabhramaṃstatra dūrāddūrataraṃ yayau ,
tena dṛṣṭaṃ ca pṛthvyāpastejo vāyustathā jagat 38
38. manasā prabhraman tatra dūrāt dūrataram yayau
tena dṛṣṭam ca pṛthvīāpas tejas vāyuḥ tathā jagat
38. saḥ manasā tatra prabhraman dūrāt dūrataram yayau
tena ca pṛthvīāpas tejas vāyuḥ tathā jagat dṛṣṭam
38. Mentally wandering there, he journeyed further and further. He also perceived the earth, water, fire, air, and likewise, the entire world.
पुनः संसाररचनाः पुनः सर्गाः पुनर्दिशः ।
पुनर्महीधरा व्योम पुनर्देवाः पुनर्नराः ॥ ३९ ॥
punaḥ saṃsāraracanāḥ punaḥ sargāḥ punardiśaḥ ,
punarmahīdharā vyoma punardevāḥ punarnarāḥ 39
39. punaḥ saṃsāraracanāḥ punaḥ sargāḥ punaḥ diśaḥ
punaḥ mahīdharāḥ vyoma punaḥ devāḥ punaḥ narāḥ
39. punaḥ saṃsāraracanāḥ punaḥ sargāḥ punaḥ diśaḥ
punaḥ mahīdharāḥ vyoma punaḥ devāḥ punaḥ narāḥ
39. Again, there were structures of (saṃsāra) (cycles of rebirth), again new creations (of universes), again the cardinal directions. Again, mountains, space (vyoma), again gods, and again humans.
पुनः पञ्चमहाभूतपर्यन्ते ब्रह्म निर्घनम् ।
पुनस्तत्र जगन्त्युच्चैः पुनः सर्गाः पुनर्दिशः ॥ ४० ॥
punaḥ pañcamahābhūtaparyante brahma nirghanam ,
punastatra jagantyuccaiḥ punaḥ sargāḥ punardiśaḥ 40
40. punaḥ pañcamahābhūtaparyante brahma nirghanam
punaḥ tatra jaganti uccaiḥ punaḥ sargāḥ punaḥ diśaḥ
40. punaḥ pañcamahābhūtaparyante brahma nirghanam
punaḥ tatra jaganti uccaiḥ punaḥ sargāḥ punaḥ diśaḥ
40. Again, reaching the culmination of the five great elements (pañcamahābhūta), (brahman) is devoid of density. Again, there arose worlds prominently; again, there were new creations, and again, the cardinal directions.
ब्रह्माकाशस्ततः सर्गाः पुनरन्ये त्वनिष्ठिताः ।
इत्यसौ विहरन्दीर्घकालमद्यापि संस्थितः ॥ ४१ ॥
brahmākāśastataḥ sargāḥ punaranye tvaniṣṭhitāḥ ,
ityasau viharandīrghakālamadyāpi saṃsthitaḥ 41
41. brahmākāśaḥ tataḥ sargāḥ punaḥ anye tu aniṣṭhitāḥ
iti asau viharan dīrghakālam adya api saṃsthitaḥ
41. tataḥ brahmākāśaḥ punaḥ anye aniṣṭhitāḥ sargāḥ tu
iti asau dīrghakālam viharan adya api saṃsthitaḥ
41. From that infinite space of Brahman (brahmākāśa), other creations repeatedly arise, though they remain unfinished. In this manner, that (supreme principle) has continued to exist, wandering through time for an immensely long period, even up to the present day.
स्वनिश्चयाच्चिराभ्यस्तान्नासौ विरतिमेति हि ।
अन्तो नैवास्त्यविद्यायाः सा हि ब्रह्मैव सत्यता ॥ ४२ ॥
svaniścayāccirābhyastānnāsau viratimeti hi ,
anto naivāstyavidyāyāḥ sā hi brahmaiva satyatā 42
42. svaniścayāt cirābhyastāt na asau viratim eti hi
antaḥ na eva asti avidyāyāḥ sā hi brahma eva satyatā
42. hi asau svaniścayāt cirābhyastāt viratim na eti hi
avidyāyāḥ antaḥ na eva asti sā hi satyatā eva brahma
42. Indeed, from that which has been long-practiced and firmly resolved (svaniścaya), one does not attain cessation. There is truly no end to ignorance (avidyā); for that (which appears as ignorance) is, in its ultimate reality, Brahman (brahman) itself.
वस्तुतो नास्त्यविद्येह ब्रह्मण्यविकलात्मनि ।
इदं दृश्यमविद्येयमित्यात्मैष विकासितः ॥ ४३ ॥
vastuto nāstyavidyeha brahmaṇyavikalātmani ,
idaṃ dṛśyamavidyeyamityātmaiṣa vikāsitaḥ 43
43. vastutaḥ na asti avidyā iha brahmaṇi avikala ātmani
idam dṛśyam avidyā iyam iti ātman eṣa vikāsitaḥ
43. vastutaḥ iha avidyā na asti avikala ātmani brahmaṇi
idam dṛśyam iyam avidyā iti eṣa ātman vikāsitaḥ
43. In truth, there is no ignorance (avidyā) here within Brahman (brahman), which is of undivided nature (avikāla-ātman). It is by conceiving 'this visible world is indeed this ignorance (avidyā)' that this self (ātman) becomes manifested (or appears expanded).
यद्यथा जाग्रति स्वप्ने दृष्टं द्रक्ष्यसि पश्यसि ।
तत्तथा ब्रह्म सच्छान्तमासीदस्ति भविष्यति ॥ ४४ ॥
yadyathā jāgrati svapne dṛṣṭaṃ drakṣyasi paśyasi ,
tattathā brahma sacchāntamāsīdasti bhaviṣyati 44
44. yat yathā jāgrati svapne dṛṣṭam drakṣyasi paśyasi
tat tathā brahma sat śāntam āsīt asti bhaviṣyati
44. yat yathā jāgrati svapne dṛṣṭam drakṣyasi paśyasi
tat tathā sat śāntam brahma āsīt asti bhaviṣyati
44. Just as whatever you have seen, will see, or are seeing, whether in the waking state or in a dream; so too is Brahman (brahman) – which is pure existence and perfect peace – it has always been, it is, and it will forever be.
घनतमःप्रविलोकनचक्रकं क्रमजगत्प्रतिभानमिदं महत् ।
परतया प्रतिभात्मतयानया न च सदङ्ग न वाप्यसदाकृति ॥ ४५ ॥
ghanatamaḥpravilokanacakrakaṃ kramajagatpratibhānamidaṃ mahat ,
paratayā pratibhātmatayānayā na ca sadaṅga na vāpyasadākṛti 45
45. ghana-tamaḥ-pravilokana-cakrakam
krama-jagat-pratibhānam idam mahat
paratayā pratibhātmatayā anayā
na ca sat aṅga na vā api asat ākṛti
45. aṅga idam mahat krama-jagat-pratibhānam
ghana-tamaḥ-pravilokana-cakrakam
anayā paratayā pratibhātmatayā
ca na sat na vā api asat ākṛti
45. O dear one, this great manifestation of the ordered world, which is a cycle for perceiving profound ignorance, due to its ultimate transcendent aspect and its essence as an appearance (ātman), is neither truly existent nor truly non-existent in form.
तेष्वेव तेष्विव च तेषु तनूतरेषु ब्रह्मोदरेषु चिरदूरतरं जगत्सु ।
सोऽद्याप्यसंविदिततत्त्वतया तयोच्चैः खण्डेषु रङ्कुरिव राघव बंभ्रमीति ॥ ४६ ॥
teṣveva teṣviva ca teṣu tanūtareṣu brahmodareṣu ciradūrataraṃ jagatsu ,
so'dyāpyasaṃviditatattvatayā tayoccaiḥ khaṇḍeṣu raṅkuriva rāghava baṃbhramīti 46
46. teṣu eva teṣu iva ca teṣu tanūtareṣu
brahma-udareṣu cira-dūrataram jagatsu saḥ
adya api asaṃvidita-tattvatayā tayā uccaiḥ
khaṇḍeṣu raṅkuḥ iva rāghava bambhramīti
46. rāghava saḥ adya api asaṃvidita-tattvatayā
tayā uccaiḥ teṣu eva teṣu iva ca teṣu
tanūtareṣu brahma-udareṣu cira-dūrataram
jagatsu khaṇḍeṣu raṅkuḥ iva bambhramīti
46. O Rāghava, even now, because he does not know the truth, he (the individual soul) wanders intensely, like an antelope (raṅku), through those very subtle cosmic interiors (brahman-udara), and as if through those, and in worlds exceedingly distant and their various fragments.

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)

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) (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 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 (current chapter) 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