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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-142

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मुनिरुवाच ।
वर्तमाने तदा तस्मिन्कष्टे संभ्रान्तसंभ्रमे ।
उह्यमानोऽहमत्यन्तं खेदमभ्यागतोऽभवम् ॥ १ ॥
muniruvāca ,
vartamāne tadā tasminkaṣṭe saṃbhrāntasaṃbhrame ,
uhyamāno'hamatyantaṃ khedamabhyāgato'bhavam 1
1. muniḥ uvāca vartamāne tadā tasmin kaṣṭe sambhrāntasambhrama
uhyamānaḥ aham atyantam khedam abhyāgataḥ abhavam
1. muniḥ uvāca tadā tasmin vartamāne sambhrāntasambhrama
kaṣṭe aham uhyamānaḥ atyantam khedam abhyāgataḥ abhavam
1. The sage said: At that time, while that distressing situation, which caused great confusion and panic, was ongoing, I became exceedingly distressed, overwhelmed by it.
अचिन्तयं तत्स्वप्नोऽयं परस्य हृदये मम ।
तदतः परिनिर्वामि दुःखं पश्यामि किं मुधा ॥ २ ॥
acintayaṃ tatsvapno'yaṃ parasya hṛdaye mama ,
tadataḥ parinirvāmi duḥkhaṃ paśyāmi kiṃ mudhā 2
2. acintayam tat svapnaḥ ayam parasya hṛdaye mama
tat ataḥ parinirvāmi duḥkham paśyāmi kim mudhā
2. acintayam ayam svapnaḥ mama hṛdaye parasya
tat ataḥ parinirvāmi kim mudhā duḥkham paśyāmi
2. I thought: "This is a dream belonging to another person, yet experienced in my heart. Therefore, I will detach myself from it. Why should I perceive this suffering in vain?"
व्याध उवाच ।
किंस्वित्स्यात्स्वप्न इत्येव किल संदेहशान्तये ।
प्रविष्टो हृदयं तस्य किं तं निर्णीतवानसि ॥ ३ ॥
vyādha uvāca ,
kiṃsvitsyātsvapna ityeva kila saṃdehaśāntaye ,
praviṣṭo hṛdayaṃ tasya kiṃ taṃ nirṇītavānasi 3
3. vyādhaḥ uvāca kimsit syāt svapnaḥ iti eva kila saṃdehaśāntaye
praviṣṭaḥ hṛdayam tasya kim tam nirṇītavān asi
3. vyādhaḥ uvāca tasya hṛdayam praviṣṭaḥ kila saṃdehaśāntaye
kimsit svapnaḥ syāt iti eva kim tam nirṇītavān asi
3. The hunter said: "Having entered his heart, did you truly ascertain the situation, or did you merely conclude, for the sake of calming your doubt, that 'perhaps this is just a dream'?"
किमेतद्भवतां दृष्टं हृदये क्व महार्णवः ।
जठरे कल्पवातः किं हृदि कल्पानलः कथम् ॥ ४ ॥
kimetadbhavatāṃ dṛṣṭaṃ hṛdaye kva mahārṇavaḥ ,
jaṭhare kalpavātaḥ kiṃ hṛdi kalpānalaḥ katham 4
4. kim etat bhavatām dṛṣṭam hṛdaye kva mahārṇavaḥ
jaṭhare kalpavātaḥ kim hṛdi kalpānalaḥ katham
4. bhavatām etat dṛṣṭam kim? hṛdaye mahārṇavaḥ kva?
jaṭhare kalpavātaḥ kim? hṛdi kalpānalaḥ katham?
4. What is this that you have seen? How can a great ocean be in the heart? Is the wind of cosmic dissolution (kalpavāta) in the stomach? And how is the fire of cosmic dissolution (kalpānala) present in the heart?
द्यौः क्षमा वायुराकाशं पर्वताः सरितो दिशः ।
कथं हृदि जगन्नाम कथयेति यथास्थितम् ॥ ५ ॥
dyauḥ kṣamā vāyurākāśaṃ parvatāḥ sarito diśaḥ ,
kathaṃ hṛdi jagannāma kathayeti yathāsthitam 5
5. dyauḥ kṣamā vāyuḥ ākāśam parvatāḥ saritaḥ diśaḥ
katham hṛdi jagat nāma kathaya iti yathā sthitam
5. dyauḥ kṣamā vāyuḥ ākāśam parvatāḥ saritaḥ diśaḥ nāma jagat hṛdi katham? iti yathā sthitam kathaya.
5. How can heaven, earth, wind, sky, mountains, rivers, and directions – indeed, the entire world (jagat) – exist within the heart? Please explain this exactly as it is.
मुनिरुवाच ।
अकारणत्वात्सर्गादावेवानुत्पादतः स्फुटात् ।
अज्ञातौ सर्गशब्दार्थावेव न स्तो मनागपि ॥ ६ ॥
muniruvāca ,
akāraṇatvātsargādāvevānutpādataḥ sphuṭāt ,
ajñātau sargaśabdārthāveva na sto manāgapi 6
6. muniḥ uvāca akāraṇatvāt sargādau eva anutpādataḥ
sphuṭāt ajñātau sargaśabdārthau eva na staḥ manāk api
6. muniḥ uvāca: akāraṇatvāt sargādau eva sphuṭāt anutpādataḥ sargaśabdārthau eva ajñātau na manāk api staḥ.
6. The sage said: 'Because of its causelessness and its evident non-origination at the very beginning of creation (sarga), the word "creation" (sarga) and its meaning are not existent or known, not even in the slightest.'
तच्चैतौ सर्वशब्दार्थौ त्वज्ञातौ परमात्मनि ।
यतस्तत्पदमज्ञानज्ञानात्मकमनामयम् ॥ ७ ॥
taccaitau sarvaśabdārthau tvajñātau paramātmani ,
yatastatpadamajñānajñānātmakamanāmayam 7
7. tat ca etau sarvaśabdārthau tu ajñātau paramātmani
yataḥ tat padam ajñānajñānātmakam anāmayam
7. tat ca etau sarvaśabdārthau tu paramātmani ajñātau.
yataḥ tat padam ajñānajñānātmakam anāmayam.
7. And these two – the word and its meaning for all things – are indeed unknowable in the supreme Self (Paramātman). This is because that supreme state (tat pada) is intrinsically of the nature of both ignorance and knowledge, and is entirely free from suffering.
अतः सुभग सिद्धान्ते त्वत्पक्षे बोधमागते ।
मौर्ख्यशान्तावनाद्यन्ते पदे परमपावने ॥ ८ ॥
ataḥ subhaga siddhānte tvatpakṣe bodhamāgate ,
maurkhyaśāntāvanādyante pade paramapāvane 8
8. ataḥ subhaga siddhānte tvatpakṣe bodham āgate
maurkhyaśāntau anādyante pade paramapāvane
8. subhaga ataḥ tvatpakṣe siddhānte bodham āgate
maurkhyaśāntau anādyante paramapāvane pade
8. Therefore, O fortunate one, when true understanding (bodha) has arisen within your established doctrine (siddhānta) and your perspective, it leads to the cessation of ignorance, culminating in that supremely pure, beginningless, and endless state.
वच्मीदं मूढसंवित्तौ यदिद तन्न वेद्म्यहम् ।
वस्त्ववस्तुजमाभातं बोधमात्रमिदं ततम् ॥ ९ ॥
vacmīdaṃ mūḍhasaṃvittau yadida tanna vedmyaham ,
vastvavastujamābhātaṃ bodhamātramidaṃ tatam 9
9. vacmi idam mūḍhasaṃvittau yat idam tat na vedmi
aham vastu avastujam ābhātam bodhamātram idam tatam
9. aham mūḍhasaṃvittau idam vacmi yat idam tat na
vedmi idam tatam ābhātam vastu avastujam bodhamātram
9. I declare this for the sake of a deluded consciousness (saṃvitti): 'I do not know what this is.' This entire pervasive manifestation, whether perceived as real (vastu) or as originating from non-reality, is in truth nothing but pure consciousness (bodha).
क्व शरीरं क्व हृदयं क्व स्वप्नः क्व जलादि च ।
क्व बोधो बोधविच्छित्तिः क्व जन्ममरणादि च ॥ १० ॥
kva śarīraṃ kva hṛdayaṃ kva svapnaḥ kva jalādi ca ,
kva bodho bodhavicchittiḥ kva janmamaraṇādi ca 10
10. kva śarīram kva hṛdayam kva svapnaḥ kva jala ādi ca
kva bodhaḥ bodhavicchittiḥ kva janma maraṇa ādi ca
10. kva śarīram kva hṛdayam kva svapnaḥ kva jala ādi ca
kva bodhaḥ kva bodhavicchittiḥ kva janma maraṇa ādi ca
10. Where is the body? Where is the heart? Where is the dream state? And where are water and other elements? Where is consciousness (bodha)? Where is the discontinuity of consciousness? And where are birth, death, and so forth?
स्वच्छं चिन्मात्रमस्तीह तन्नाम यदपेक्षया ।
स्थूलमेव खमप्यद्रिरणूनां निकटे यथा ॥ ११ ॥
svacchaṃ cinmātramastīha tannāma yadapekṣayā ,
sthūlameva khamapyadriraṇūnāṃ nikaṭe yathā 11
11. svaccham cinmātram asti iha tat nāma yat apekṣayā
sthūlam eva kham api adriḥ aṇūnām nikaṭe yathā
11. iha svaccham cinmātram asti tat nāma yat apekṣayā
kham api sthūlam eva yathā aṇūnām nikaṭe adriḥ
11. Here exists pure, unadulterated consciousness (cinmātra), which is itself the supreme name, and in comparison to which even space (kha) is considered gross, just as a mountain (adri) appears gross when seen in relation to atoms.
स्वभावात्स चिदाकाशः किंचिच्चेतति चिन्तया ।
खमेव वपुराकाशं यत्तद्वेत्ति जगत्तया ॥ १२ ॥
svabhāvātsa cidākāśaḥ kiṃciccetati cintayā ,
khameva vapurākāśaṃ yattadvetti jagattayā 12
12. svabhāvāt saḥ cit-ākāśaḥ kiṃcit cetati cintayā
kham eva vapuḥ ākāśam yat tat vetti jagat-tayā
12. saḥ cit-ākāśaḥ svabhāvāt cintayā kiṃcit cetati yat tat
jagat-tayā vetti (tasya) vapuḥ kham eva ākāśam (asti)
12. By its very nature, that space of consciousness (cidākāśa) becomes slightly conscious through thought. That which knows itself as the world, its very form (vapu) is space (kha).
यथा स्वप्ने पुरतया चिदेवाभाति केवला ।
न तु किंचित्पुराद्येवं जगच्चिन्मात्रमेव खे ॥ १३ ॥
yathā svapne puratayā cidevābhāti kevalā ,
na tu kiṃcitpurādyevaṃ jagaccinmātrameva khe 13
13. yathā svapne pura-tayā cit eva ābhāti kevalā na
tu kiṃcit pura-ādi evam jagat cit-mātram eva khe
13. yathā svapne kevalā cit eva pura-tayā ābhāti tu kiṃcit
pura-ādi evam na (asti) tathā jagat khe cit-mātram eva
13. Just as in a dream, pure consciousness (cit) alone appears as a city and so forth, yet there is no actual city or anything else, so too the world (jagat) in space (kha) is merely consciousness (cit) itself.
इदं शान्तमनाभातमनन्यन्नैतदात्मनि ।
चिति दृशौ तमसि खे चक्रकादीव भाति ते ॥ १४ ॥
idaṃ śāntamanābhātamananyannaitadātmani ,
citi dṛśau tamasi khe cakrakādīva bhāti te 14
14. idam śāntam anābhātam ananyat na etat ātmani
citi dṛśau tamasi khe cakraka-ādi iva bhāti te
14. idam śāntam anābhātam ananyat (asti) etat ātmani na
(parantu) te citi dṛśau tamasi khe cakraka-ādi iva bhāti
14. This (reality) is peaceful, unmanifest, and non-other; it is not contained within the Self (ātman). Yet, to you, in consciousness (cit), in vision, in darkness, and in space (kha), it appears like optical illusions (cakrakādi) and similar phenomena.
अस्माकं तु न चाभानं न चासन्न च सन्न खम् ।
अनाकारमनाद्यन्तमेकं चिद्व्योम केवलम् ॥ १५ ॥
asmākaṃ tu na cābhānaṃ na cāsanna ca sanna kham ,
anākāramanādyantamekaṃ cidvyoma kevalam 15
15. asmākam tu na ca ābhānam na ca asat na ca sat na
kham anākāram anādi-antam ekam cit-vyoma kevalam
15. tu asmākam ābhānam na ca asat na ca sat na ca kham na ca
(tat) anākāram anādi-antam ekam kevalam cit-vyoma (asti)
15. But for us, there is neither manifestation (ābhāna) nor non-existence (asat), nor existence (sat), nor space (kha). (It is) a single, pure, formless, beginningless, endless consciousness-space (cidvyoma).
भात्यकारणकं स्वप्ने शुद्धौ द्रष्टैव केवलः ।
तेनात्र कारणाभावो न द्रष्टास्ति न दर्शनम् ॥ १६ ॥
bhātyakāraṇakaṃ svapne śuddhau draṣṭaiva kevalaḥ ,
tenātra kāraṇābhāvo na draṣṭāsti na darśanam 16
16. bhāti akāraṇakam svapne śuddhau draṣṭā eva kevalaḥ |
tena atra kāraṇa abhāvaḥ na draṣṭā asti na darśanam
16. śuddhau svapne akāraṇakam kevalaḥ draṣṭā eva bhāti
tena atra kāraṇa abhāvaḥ na draṣṭā na asti darśanam na
16. In the pure state, only the seer (ātman) shines forth, without any external cause, similar to what happens in a dream. Therefore, in this context, there is no cause, no seer, and no act of seeing.
शुद्धं किमपि तद्भाति स्वानुभूतमपि स्फुटम् ।
यदवाच्यमनाद्यन्तमेकं द्वैतैक्यवर्जितम् ॥ १७ ॥
śuddhaṃ kimapi tadbhāti svānubhūtamapi sphuṭam ,
yadavācyamanādyantamekaṃ dvaitaikyavarjitam 17
17. śuddham kim api tat bhāti svānubhūtam api sphuṭam
| yat avācyam anādyantam ekam dvaitaikyavarjitam
17. tat śuddham svānubhūtam sphuṭam api bhāti yat
avācyam anādyantam ekam dvaitaikyavarjitam
17. That pure (brahman) reality shines forth as something self-experienced and clearly manifest. It is inexpressible, without beginning or end, utterly one, yet transcends both duality and unity.
एकः कालो यथा कल्पः प्रकाशश्चोभयात्मकः ।
बीजं वा फलपुष्पान्तं ब्रह्म सर्वात्मकं तथा ॥ १८ ॥
ekaḥ kālo yathā kalpaḥ prakāśaścobhayātmakaḥ ,
bījaṃ vā phalapuṣpāntaṃ brahma sarvātmakaṃ tathā 18
18. ekaḥ kālaḥ yathā kalpaḥ prakāśaḥ ca ubhayātmakaḥ
| bījam vā phalapuṣpāntam brahma sarvātmakaṃ tathā
18. yathā ekaḥ kālaḥ kalpaḥ prakāśaḥ ca ubhayātmakaḥ
vā bījam phalapuṣpāntam tathā brahma sarvātmakaṃ
18. Just as a single time-span is understood as a cosmic age (kalpa), and just as light is of a dual nature, or as a seed contains the entire progression up to fruit and flower, similarly, (brahman) is the intrinsic nature of all (sarvātmaka).
यदन्यस्य महत्कुड्य तदन्यस्यामलं नभः ।
दृष्टमेतत्स्थिरस्वप्नसंकल्पभ्रमभूमिषु ॥ १९ ॥
yadanyasya mahatkuḍya tadanyasyāmalaṃ nabhaḥ ,
dṛṣṭametatsthirasvapnasaṃkalpabhramabhūmiṣu 19
19. yat anyasya mahat kuḍyam tat anyasya amalam nabhaḥ
| dṛṣṭam etat sthirasvapnasaṅkalpabhramabhūmiṣu
19. yat anyasya mahat kuḍyam tat anyasya amalam nabhaḥ
etat dṛṣṭam sthirasvapnasaṅkalpabhramabhūmiṣu
19. What appears as a great wall to one (person), that appears as a clear sky to another. This has been observed in the realms of illusion (bhrama) and firmly held dream-like mental constructs (saṅkalpa).
स्वच्छं तदा तदात्मैकं भाति चिन्मात्र खं यथा ।
स्वप्ने जागृतिवत्तद्वज्जाग्रत्स्वप्नेऽपि नान्यथा ॥ २० ॥
svacchaṃ tadā tadātmaikaṃ bhāti cinmātra khaṃ yathā ,
svapne jāgṛtivattadvajjāgratsvapne'pi nānyathā 20
20. svacchaṃ tadā ātmaikam bhāti citmātra kham yathā | svapne
jāgṛti vat tat vat jāgrat svapne api na anyathā ||
20. tadā ātmaikam svacchaṃ citmātra kham yathā bhāti
svapne jāgṛti vat tadvat jāgrat svapne api na anyathā
20. Then, that pure, singular Self (ātman) shines forth, just like the expanse of pure consciousness (citmātra) in space. Similarly, what appears in a dream is like the waking state; and in the waking state (which is itself like a dream), it is not otherwise.
अदृश्ये पवने यद्वददृश्यं सौरभं स्थितम् ।
चिन्मात्रेऽप्रतिघे तद्वज्जगदप्रतिघं स्थितम् ॥ २१ ॥
adṛśye pavane yadvadadṛśyaṃ saurabhaṃ sthitam ,
cinmātre'pratighe tadvajjagadapratighaṃ sthitam 21
21. adṛśye pavane yat vat adṛśyam saurabham sthitam |
citmātre apratighe tat vat jagat apratigham sthitam ||
21. yat vat adṛśye pavane adṛśyam saurabham sthitam
tat vat citmātre apratighe jagat apratigham sthitam
21. Just as invisible fragrance exists within the invisible wind, similarly, the unhindered world exists within unopposed pure consciousness (citmātra).
समस्तमननत्यागे योऽसि सोऽसि निरामयः ।
बहिरन्तरनन्तात्मा सुस्थितोऽपि निरन्तरम् ॥ २२ ॥
samastamananatyāge yo'si so'si nirāmayaḥ ,
bahirantaranantātmā susthito'pi nirantaram 22
22. samasta manana tyāge yaḥ asi saḥ asi nirāmayaḥ |
bahiḥ antaḥ ananta ātmā susthitaḥ api nirantaram ||
22. samasta manana tyāge yaḥ asi saḥ asi nirāmayaḥ
ananta ātmā bahiḥ antaḥ api nirantaram susthitaḥ
22. Upon the abandonment of all mental activity (manana), you are that flawless (nirāmayaḥ) being that you truly are. You are the infinite Self (anantātman), present both externally and internally, perfectly established without interruption.
व्याध उवाच ।
भगवन्प्राक्तनं कर्म केषामिह हि विद्यते ।
केषां न विद्यते तद्वद्विनापि भवतः कथम् ॥ २३ ॥
vyādha uvāca ,
bhagavanprāktanaṃ karma keṣāmiha hi vidyate ,
keṣāṃ na vidyate tadvadvināpi bhavataḥ katham 23
23. vyādha uvāca | bhagavan prāktanam karma keṣām iha hi vidyate
| keṣām na vidyate tat vat vinā api bhavataḥ katham ||
23. vyādha uvāca bhagavan,
iha keṣām hi prāktanam karma vidyate? keṣām na vidyate? tat vat vinā api bhavataḥ katham (vidyate)?
23. The hunter said: "O Revered One, for whom does past action (karma) indeed exist in this world, and for whom does it not exist? And how is this so, even without (explicit intervention from) you?"
मुनिरुवाच ।
सर्गादिषु स्वयं भान्ति ब्रह्माद्या ये स्वयंभुवः ।
विज्ञप्तिमात्रदेहास्ते न तेषां जन्मकर्मणी ॥ २४ ॥
muniruvāca ,
sargādiṣu svayaṃ bhānti brahmādyā ye svayaṃbhuvaḥ ,
vijñaptimātradehāste na teṣāṃ janmakarmaṇī 24
24. muniḥ uvāca sarga-ādiṣu svayam bhānti brahma-ādyāḥ ye
svayambhuvāḥ vijñapti-mātra-dehāḥ te na teṣām janma-karmaṇī
24. muniḥ uvāca ye svayambhuvāḥ brahma-ādyāḥ te sarga-ādiṣu
svayam bhānti te vijñapti-mātra-dehāḥ teṣām janma-karmaṇī na
24. The sage said: Brahmā and other self-born beings manifest spontaneously at the beginning of creation. Their bodies consist solely of awareness, and for them, there is neither birth nor (karma) activity.
तेषामस्ति न संसारो न द्वैतं न च कल्पनाः ।
विशुद्धज्ञानदेहास्ते सर्वात्मानः सदा स्थिताः ॥ २५ ॥
teṣāmasti na saṃsāro na dvaitaṃ na ca kalpanāḥ ,
viśuddhajñānadehāste sarvātmānaḥ sadā sthitāḥ 25
25. teṣām asti na saṃsāraḥ na dvaitam na ca kalpanāḥ |
viśuddha-jñāna-dehāḥ te sarva-ātmanaḥ sadā sthitāḥ
25. teṣām saṃsāraḥ na asti dvaitam na ca kalpanāḥ na
te viśuddha-jñāna-dehāḥ sarva-ātmanaḥ sadā sthitāḥ
25. For them, there is no cycle of transmigration (saṃsāra), no duality, and no mental constructs. Their bodies consist of pure knowledge, and they are always established as the universal Self (ātman).
सर्गादौ प्राक्तनं कर्म विद्यते नेह कस्यचित् ।
सर्गादौ सर्गरूपेण ब्रह्मैवेत्थं विजृम्भते ॥ २६ ॥
sargādau prāktanaṃ karma vidyate neha kasyacit ,
sargādau sargarūpeṇa brahmaivetthaṃ vijṛmbhate 26
26. sarga-ādau prāktanam karma vidyate na iha kasyacit |
sarga-ādau sarga-rūpeṇa brahman eva ittham vijṛmbhate
26. iha sarga-ādau kasyacit prāktanam karma na vidyate
sarga-ādau brahman eva ittham sarga-rūpeṇa vijṛmbhate
26. At the beginning of creation, no past (karma) activity exists for anyone here. At that very beginning, the (brahman) Absolute itself thus expands in the form of creation.
यथा ब्रह्मादयो भान्ति सर्गादौ ब्रह्मरूपिणः ।
भान्ति जीवास्तथान्येऽपि शतशोऽथ सहस्रशः ॥ २७ ॥
yathā brahmādayo bhānti sargādau brahmarūpiṇaḥ ,
bhānti jīvāstathānye'pi śataśo'tha sahasraśaḥ 27
27. yathā brahma-ādayaḥ bhānti sarga-ādau brahma-rūpiṇaḥ
| bhānti jīvāḥ tathā anye api śataśaḥ atha sahasraśaḥ
27. yathā brahma-ādayaḥ brahma-rūpiṇaḥ sarga-ādau bhānti
tathā anye api jīvāḥ śataśaḥ atha sahasraśaḥ bhānti
27. Just as Brahmā and others, embodying the form of the (brahman) Absolute, manifest at the beginning of creation, so too do other individual souls (jīvāḥ) manifest, in hundreds and then in thousands.
किंतु ये ब्रह्मणोऽन्यत्वं बुध्यन्ते सात्त्विकोद्भवाः ।
अबोधा ये त्वचिदाख्यं बुद्ध्वा द्वैतमिदं स्वयम् ॥ २८ ॥
kiṃtu ye brahmaṇo'nyatvaṃ budhyante sāttvikodbhavāḥ ,
abodhā ye tvacidākhyaṃ buddhvā dvaitamidaṃ svayam 28
28. kintu ye brahmaṇaḥ anyatvam budhyante sāttvikodbhavāḥ
abodhāḥ ye tu acidākhyam buddhvā dvaitam idam svayam
28. kintu ye sāttvikodbhavāḥ brahmaṇaḥ anyatvam budhyante,
ye tu abodhāḥ idam acidākhyam dvaitam svayam buddhvā
28. But those who, though arising from the quality of goodness (sattva), perceive distinctness from (Brahman); and those who, being ignorant, themselves perceive this duality as insentient...
तेषामुत्तरकालं तत्कर्मभिर्जन्म दृश्यते ।
स्वयमेव तथा भूतैस्तैरवस्तुत्वमाश्रितम् ॥ २९ ॥
teṣāmuttarakālaṃ tatkarmabhirjanma dṛśyate ,
svayameva tathā bhūtaistairavastutvamāśritam 29
29. teṣām uttarakālam tatkarmabhiḥ janma dṛśyate
svayam eva tathā bhūtaiḥ taiḥ avastutvam āśritam
29. teṣām uttarakālam tatkarmabhiḥ janma dṛśyate,
tathā bhūtaiḥ taiḥ avastutvam svayam eva āśritam
29. For them, subsequently, birth is seen to occur through their actions (karma); and by such beings, unreality itself is resorted to.
यैस्तु न ब्रह्मणोऽन्यत्वं बुद्धं बोधमहात्मनि ।
निरवद्यास्त एतेऽत्र ब्रह्मविष्णुहरादयः ॥ ३० ॥
yaistu na brahmaṇo'nyatvaṃ buddhaṃ bodhamahātmani ,
niravadyāsta ete'tra brahmaviṣṇuharādayaḥ 30
30. yaiḥ tu na brahmaṇaḥ anyatvam buddham bodhamahātmani
niravadyāḥ te ete atra brahmaviṣṇuharādayaḥ
30. tu yaiḥ bodhamahātmani brahmaṇaḥ anyatvam na buddham,
atra ete te brahmaviṣṇuharādayaḥ niravadyāḥ
30. But by whom distinctness from (Brahman) is not understood within the supreme (ātman) of knowledge – these, in this regard, are faultless: Brahmā, Viṣṇu, Hara, and others.
सर्वात्म संविदोऽच्छत्वं ब्रह्मात्मन्येव संस्थितम् ।
तत्क्वचिज्जीववद्भानं स्वयमात्मनि पश्यति ॥ ३१ ॥
sarvātma saṃvido'cchatvaṃ brahmātmanyeva saṃsthitam ,
tatkvacijjīvavadbhānaṃ svayamātmani paśyati 31
31. sarvātmasaṃvidaḥ acchhatvam brahmātmani eva saṃsthitam
tat kvacit jīvavat bhānam svayam ātmani paśyati
31. sarvātmasaṃvidaḥ acchhatvam brahmātmani eva saṃsthitam.
tat kvacit jīvavat bhānam svayam ātmani paśyati.
31. The pure consciousness of the universal (ātman) is established only within the (ātman) of Brahman. That (universal self) itself sometimes perceives an appearance, as if an individual soul (jīva), within itself.
यत्र वेत्ति तु जीवत्वं तत्राविद्येति तिष्ठति ।
तत्र संसृतिनाम्नात्मा धत्ते रूपं तथास्थितम् ॥ ३२ ॥
yatra vetti tu jīvatvaṃ tatrāvidyeti tiṣṭhati ,
tatra saṃsṛtināmnātmā dhatte rūpaṃ tathāsthitam 32
32. yatra vetti tu jīvatvam tatra avidyā iti tiṣṭhati
tatra saṃsṛtināmnā ātmā dhatte rūpam tathāsthitam
32. yatra tu jīvatvam vetti tatra avidyā iti tiṣṭhati
tatra ātmā saṃsṛtināmnā tathāsthitam rūpam dhatte
32. Where one perceives the state of an individual soul, there indeed ignorance resides. In that state, the self (ātman) assumes a form, referred to as the cycle of transmigration.
स्वयमेव हि कालेन बुद्ध्वा स्वं रूपमात्मनः ।
स्वयमेव स्वरूपस्थं ब्रह्मैव भवति स्वयम् ॥ ३३ ॥
svayameva hi kālena buddhvā svaṃ rūpamātmanaḥ ,
svayameva svarūpasthaṃ brahmaiva bhavati svayam 33
33. svayam eva hi kālena buddhvā svam rūpam ātmanaḥ
svayam eva svarūpastham brahma eva bhavati svayam
33. hi kālena svayam eva ātmanaḥ svam rūpam buddhvā
svayam eva svarūpastham brahma eva svayam bhavati
33. Indeed, over time, having realized its own nature as the self (ātman), it itself becomes Brahman (brahman), abiding in its essential form.
यथा द्रवत्वादम्ब्वन्तरेति चावर्ततामिव ।
ब्रह्म चित्त्वात्तथैतीव सर्गतामस्य सर्गकम् ॥ ३४ ॥
yathā dravatvādambvantareti cāvartatāmiva ,
brahma cittvāttathaitīva sargatāmasya sargakam 34
34. yathā dravatvāt ambu antara eti ca āvartatām iva
brahma cittvāt tathā eti iva sargatām asya sargakam
34. yathā ambu dravatvāt antara eti ca āvartatām iva,
tathā brahma cittvāt eti iva sargatām asya sargakam
34. Just as water, due to its fluidity, transforms, as it were, into a whirlpool, similarly Brahman (brahman), by virtue of its consciousness, seems to transform into the state of creation, and this creation is indeed its own.
ब्रह्मभानमयं सर्गो न स्वप्नो न च जागरः ।
कस्य कान्यत्र कर्माणि कीदृशानि कियन्ति वा ॥ ३५ ॥
brahmabhānamayaṃ sargo na svapno na ca jāgaraḥ ,
kasya kānyatra karmāṇi kīdṛśāni kiyanti vā 35
35. brahmabhānamayam sargaḥ na svapnaḥ na ca jāgaraḥ
kasya kāni atra karmāṇi kīdṛśāni kiyanti vā
35. sargaḥ brahmabhānamayam na svapnaḥ na ca jāgaraḥ
atra kasya kāni kīdṛśāni kiyanti vā karmāṇi
35. This creation is merely a manifestation of Brahman (brahman); it is neither a dream nor a waking state. Whose are the actions (karma) here? What kind are they, and how many?
वस्तुतः कर्म नास्त्येव नाविद्यास्ति न सर्गधीः ।
स्वसंवेदनतः सर्वमसदेव प्रवर्तते ॥ ३६ ॥
vastutaḥ karma nāstyeva nāvidyāsti na sargadhīḥ ,
svasaṃvedanataḥ sarvamasadeva pravartate 36
36. vastutaḥ karma na asti eva na avidyā asti na sargadhīḥ
| svasaṃvedanataḥ sarvam asat eva pravartate ||
36. vastutaḥ karma na asti eva na avidyā asti na
sargadhīḥ svasaṃvedanataḥ sarvam asat eva pravartate
36. In reality, action (karma) does not exist at all, nor does ignorance (avidyā), nor even the perception of creation. From one's own self-awareness (svasaṃvedana), everything appears as if it were unreal.
ब्रह्मैव सर्गो भूतात्मा कर्म जन्मेति कल्पनाः ।
स्वयं कुर्वदिदं भाति विभुत्वात्कल्पितार्थभाक् ॥ ३७ ॥
brahmaiva sargo bhūtātmā karma janmeti kalpanāḥ ,
svayaṃ kurvadidaṃ bhāti vibhutvātkalpitārthabhāk 37
37. brahma eva sargaḥ bhūtātmā karma janma iti kalpanāḥ |
svayam kurvat idam bhāti vibhūtvāt kalpitārthabhāk ||
37. sargaḥ brahma eva bhūtātmā karma janma iti kalpanāḥ
idam svayam kurvat vibhūtvāt kalpitārthabhāk bhāti
37. Creation (sarga) is verily the Absolute Reality (brahman), and the very essence of all beings (bhūtātman). Concepts such as action (karma) and birth are merely imaginings. Due to its omnipresence, this (Absolute Reality) appears as if creating itself, taking on the forms of imagined objects.
न संभवति जीवस्य सर्गादौ कर्म कस्यचित् ।
पश्चात्स्वकर्म निर्माय भुङ्क्ते कल्पनया स चित् ॥ ३८ ॥
na saṃbhavati jīvasya sargādau karma kasyacit ,
paścātsvakarma nirmāya bhuṅkte kalpanayā sa cit 38
38. na saṃbhavati jīvasya sarga ādau karma kasyacit |
paścāt svakarma nirmāya bhuṅkte kalpanayā saḥ cit ||
38. sargādau kasyacit jīvasya karma na saṃbhavati
paścāt saḥ cit svakarma nirmāya kalpanayā bhuṅkte
38. No action (karma) is possible for any individual soul (jīva) at the beginning of creation (sarga). Afterwards, that consciousness (cit), having created its own actions (karma), enjoys (the results) through imagination.
जलावर्तस्य को देहः कानि कर्माणि चोच्यताम् ।
यथाम्बुमात्रमावर्तो ब्रह्ममात्रं तथा जगत् ॥ ३९ ॥
jalāvartasya ko dehaḥ kāni karmāṇi cocyatām ,
yathāmbumātramāvarto brahmamātraṃ tathā jagat 39
39. jala āvartasya kaḥ dehaḥ kāni karmāṇi ca ucyatām |
yathā ambu mātram āvartaḥ brahma mātram tathā jagat ||
39. jala āvartasya kaḥ dehaḥ ca kāni karmāṇi ucyatām yathā āvartaḥ ambu mātram (asti),
tathā jagat brahma mātram (asti)
39. What body belongs to a whirlpool in water? And what actions (karma) can be ascribed to it? Let it be said! Just as a whirlpool is nothing but water, so too the entire universe (jagat) is nothing but the Absolute Reality (brahman).
यथा स्वप्नेषु दृष्टानां न प्राक्कर्म नृणां भवेत् ।
आदिसर्गेषु जीवानां तथा चिन्मात्ररूपिणाम् ॥ ४० ॥
yathā svapneṣu dṛṣṭānāṃ na prākkarma nṛṇāṃ bhavet ,
ādisargeṣu jīvānāṃ tathā cinmātrarūpiṇām 40
40. yathā svapneṣu dṛṣṭānām na prāk karma nṛṇām
bhavet ādisargeṣu jīvānām tathā cinmātrarūpiṇām
40. yathā svapneṣu dṛṣṭānām nṛṇām prāk karma na bhavet,
tathā ādisargeṣu cinmātrarūpiṇām jīvānām (prāk karma na bhavet)
40. Just as there is no prior action (karma) for people observed in dreams, similarly, for living beings (jīva) whose nature is pure consciousness, there is no prior action (karma) in the primal creations.
सर्गे सर्गतया रूढे भवेत्प्राक्कर्मकल्पना ।
पश्चाज्जीवा भ्रमन्तीमे कर्मपाशवशीकृताः ॥ ४१ ॥
sarge sargatayā rūḍhe bhavetprākkarmakalpanā ,
paścājjīvā bhramantīme karmapāśavaśīkṛtāḥ 41
41. sarge sargatayā rūḍhe bhavet prākkarmakalpanā
paścāt jīvāḥ bhramanti ime karmapāśavaśīkṛtāḥ
41. sarge sargatayā rūḍhe prākkarmakalpanā bhavet,
paścāt ime jīvāḥ karmapāśavaśīkṛtāḥ bhramanti
41. Once creation (sarga) is firmly established as a creation, then the notion of prior action (karma) arises. Afterwards, these living beings (jīva) wander, controlled by the bonds of action (karma).
सर्ग एव न सर्गोऽयं ब्रह्मेत्थं किल तिष्ठति ।
यत्र तत्र क्व कर्माणि कानि वा कस्य तानि वा ॥ ४२ ॥
sarga eva na sargo'yaṃ brahmetthaṃ kila tiṣṭhati ,
yatra tatra kva karmāṇi kāni vā kasya tāni vā 42
42. sargaḥ eva na sargaḥ ayam brahma ittham kila tiṣṭhati
yatra tatra kva karmāṇi kāni vā kasya tāni vā
42. ayam sargaḥ sargaḥ eva na (asti); brahma kila ittham tiṣṭhati.
yatra tatra karmāṇi kva kāni vā,
tāni vā kasya (santi)?
42. This creation (sarga) is not truly a creation (sarga) at all; rather, Brahman alone truly exists in this way. If so, then where, what, or whose are actions (karma)?
अपरिज्ञानमात्रं यत्स्वयं वै परमात्मनः ।
तदेतत्कर्म बन्धाय तत्तज्ज्ञस्योपशाम्यति ॥ ४३ ॥
aparijñānamātraṃ yatsvayaṃ vai paramātmanaḥ ,
tadetatkarma bandhāya tattajjñasyopaśāmyati 43
43. aparijñānamātram yat svayam vai paramātmanaḥ
tat etat karma bandhāya tat tajñasya upaśāmyati
43. yat svayam vai paramātmanaḥ aparijñānamātram,
tat etat karma bandhāya (asti).
tat tajñasya upaśāmyati.
43. That which is merely the non-recognition of the Supreme Self (paramātman) itself, that (ignorance manifests as) action (karma) leading to bondage. For one who has understood (this truth), that (karma) is pacified.
यावद्यावत्परिज्ञानं पण्डितस्य प्रवर्तते ।
तावत्तावत्तदैवास्य कर्म शाम्यति बन्धनम् ॥ ४४ ॥
yāvadyāvatparijñānaṃ paṇḍitasya pravartate ,
tāvattāvattadaivāsya karma śāmyati bandhanam 44
44. yāvadyāvat parijñānam paṇḍitasya pravartate
tāvattāvat tadā eva asya karma śāmyati bandhanam
44. yāvadyāvat paṇḍitasya parijñānam pravartate
tāvattāvat tadā eva asya karma bandhanam śāmyati
44. To the extent that perfect understanding (parijñānam) arises in a wise person, to that same extent, his action (karma) and [its] bondage immediately cease.
यन्नाम किल नास्त्येव तच्छान्तौ का कदर्थना ।
परमार्थादृते बन्धः किंचिन्नाम न विद्यते ॥ ४५ ॥
yannāma kila nāstyeva tacchāntau kā kadarthanā ,
paramārthādṛte bandhaḥ kiṃcinnāma na vidyate 45
45. yat nāma kila na asti eva tat śāntau kā kadarthanā
paramārthāt ṛte bandhaḥ kiñcit nāma na vidyate
45. yat nāma kila na asti eva,
tat śāntau kā kadarthanā? paramārthāt ṛte kiñcit nāma bandhaḥ na vidyate
45. What difficulty can there be in ending something that truly does not exist? Indeed, apart from the ultimate reality (paramārtha), there is no such thing as bondage (bandha).
तावन्माया भवभयकरी पण्डितत्वं न यावत्तत्पाण्डित्यं पतसि न पुनर्येन संसारचक्रे ।
यत्नं कुर्यादविरतमतः पण्डितत्वेऽमलात्मज्ञानोदारे भयमितरथा नैव वः शान्तिमेति ॥ ४६ ॥
tāvanmāyā bhavabhayakarī paṇḍitatvaṃ na yāvattatpāṇḍityaṃ patasi na punaryena saṃsāracakre ,
yatnaṃ kuryādaviratamataḥ paṇḍitatve'malātmajñānodāre bhayamitarathā naiva vaḥ śāntimeti 46
46. tāvat māyā bhava-bhaya-karī paṇḍitatvam na yāvat
tat pāṇḍityam patasi na punaḥ yena saṃsāra-cakre
yatnam kuryāt aviratam ataḥ paṇḍitatve
amala-ātma-jñāna-udāre bhayam itarathā na eva vaḥ śāntim eti
46. yāvat yena punaḥ saṃsāra-cakre na patasi,
tat pāṇḍityam na (asti),
tāvat māyā bhava-bhaya-karī (bhavati).
ataḥ amala-ātma-jñāna-udāre paṇḍitatve aviratam yatnam kuryāt.
itarathā vaḥ bhayam śāntim na eva eti.
46. As long as you have not acquired that wisdom (paṇḍityam) by which you never again fall into the cycle of transmigration (saṃsāra), so long does illusion (māyā) create the fear of existence. Therefore, one should make continuous effort to achieve wisdom (paṇḍitatva) that is characterized by expansive, pure knowledge of the self (ātman). Otherwise, fear will certainly not lead to your peace (śānti).

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 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 (current chapter) 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