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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-161

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श्रीराम उवाच ।
यन्मुनिव्याधयोरेतद्वृत्तं नानादशाशतम् ।
अन्यकारणकं किं स्यादेतत्किं वा स्वभावजम् ॥ १ ॥
śrīrāma uvāca ,
yanmunivyādhayoretadvṛttaṃ nānādaśāśatam ,
anyakāraṇakaṃ kiṃ syādetatkiṃ vā svabhāvajam 1
1. śrīrāmaḥ uvāca yat munivyādhayoḥ etat vṛttam nānā-daśā-śatam
anya-kāraṇakam kim syāt etat kim vā svabhāvajam
1. śrīrāmaḥ uvāca yat munivyādhayoḥ etat nānā-daśā-śatam
vṛttam kim anya-kāraṇakam syāt vā etat kim svabhāvajam
1. Śrī Rāma said: Regarding this extensive narrative of the sage and the hunter, which involves hundreds of varied conditions and states - could it be due to some other cause, or is it inherent in its intrinsic nature (svabhāva)?
श्रीवसिष्ठ उवाच ।
ईदृशाः प्रतिभावर्ताः परमात्ममहाम्बुधौ ।
अनारतं प्रवर्तन्ते स्वतः स्वात्मनि खात्मकाः ॥ २ ॥
śrīvasiṣṭha uvāca ,
īdṛśāḥ pratibhāvartāḥ paramātmamahāmbudhau ,
anārataṃ pravartante svataḥ svātmani khātmakāḥ 2
2. śrīvasiṣṭhaḥ uvāca īdṛśāḥ pratibhāvārtāḥ paramātma-mahāmbudhau
anāratam pravartante svataḥ svātmani khātmakāḥ
2. śrīvasiṣṭhaḥ uvāca īdṛśāḥ pratibhāvārtāḥ khātmakāḥ svataḥ
paramātma-mahāmbudhau svātmani anāratam pravartante
2. Śrī Vasiṣṭha said: Such thought-waves (pratibhā), whose essence is space, continuously arise and operate spontaneously within their own Self (svātman), which is, in effect, the great ocean of the Supreme Self (paramātman).
यथा स्पन्दात्मनो वायोरजस्रं स्पन्दलेखिकाः ।
उद्यन्त्येव सतश्चित्त्वाच्चिद्व्योम्नि प्रतिभायुताः ॥ ३ ॥
yathā spandātmano vāyorajasraṃ spandalekhikāḥ ,
udyantyeva sataścittvāccidvyomni pratibhāyutāḥ 3
3. yathā spandātmanaḥ vāyoḥ ajasram spandalekhikāḥ
udyanti eva sataḥ cittvāt cit-vyomni pratibhāyutāḥ
3. yathā spandātmanaḥ vāyoḥ ajasram spandalekhikāḥ
eva udyanti sataḥ cittvāt cit-vyomni pratibhāyutāḥ
3. Just as ceaseless wave-lines (spanda) arise from the air, whose very nature is pulsation; so too, (these thought-waves) endowed with intelligence (pratibhā) continuously emerge in the ether of consciousness (cit-vyoma), due to the conscious nature (cittva) of existence (sat).
या यथा स्वाङ्गभूतास्मादुदिता प्रतिभा प्रभा ।
तावत्सेह तथैवास्ते न हता यावदन्यया ॥ ४ ॥
yā yathā svāṅgabhūtāsmāduditā pratibhā prabhā ,
tāvatseha tathaivāste na hatā yāvadanyayā 4
4. yā yathā svāṅgabhūtā asmāt uditā pratibhā prabhā
tāvat sā iha tathā eva āste na hatā yāvat anyayā
4. yā pratibhā prabhā yathā asmāt svāṅgabhūtā uditā,
tāvat sā iha tathā eva āste,
yāvat anyayā na hatā.
4. Just as an intuitive manifestation (pratibhā) or radiance (prabhā), having arisen from this (consciousness) as its own intrinsic part, remains here in that very manner, until it is eclipsed by another.
नानावयववानेक एवेहावयवी यथा ।
चिद्ब्रह्मैकमिदं व्योम तथैवं प्रतिभात्मकम् ॥ ५ ॥
nānāvayavavāneka evehāvayavī yathā ,
cidbrahmaikamidaṃ vyoma tathaivaṃ pratibhātmakam 5
5. nānā avayavavān ekaḥ eva iha avayavī yathā cit
brahma ekam idam vyoma tathā evam pratibhā ātmakam
5. yathā nānā-avayavavān ekaḥ avayavī iha eva,
tathā evam idam ekam cit-brahma vyoma pratibhā-ātmakam (asti).
5. Just as a single whole, possessing various parts, exists here, so too is this one supreme consciousness (cit-brahman), which is like space, inherently constituted of manifestations (pratibhā).
ब्रह्म काश्चित्स्थिराः काश्चिदस्थिराः प्रतिभार्थवत् ।
देहावस्था इवात्मस्थाः स्थितमात्मनि खात्मनि ॥ ६ ॥
brahma kāścitsthirāḥ kāścidasthirāḥ pratibhārthavat ,
dehāvasthā ivātmasthāḥ sthitamātmani khātmani 6
6. brahma kāścit sthirāḥ kāścit asthirāḥ pratibhā arthavat
deha avasthāḥ iva ātma sthāḥ sthitam ātmani sva ātmani
6. brahma (madhye) kāścit pratibhāḥ sthirāḥ,
kāścit asthirāḥ,
arthavat (bhānti).
dehāvasthāḥ iva ātma-sthāḥ,
(tāḥ) sva-ātmani ātmani sthitam.
6. Some manifestations (pratibhā) within the ultimate reality (brahman) are stable, while others are unstable, appearing like concrete objects. Just as states of the body reside within the self (ātman), so are these (manifestations) situated in one's own true self (ātman).
स्वात्मनि स्वप्नपुरवद्भानं चिति चमत्कृतिः ।
किं सारं किमसारं वा किं सत्किं वाप्यसद्भवेत् ॥ ७ ॥
svātmani svapnapuravadbhānaṃ citi camatkṛtiḥ ,
kiṃ sāraṃ kimasāraṃ vā kiṃ satkiṃ vāpyasadbhavet 7
7. sva ātmani svapnapuravat bhānam citi camatkṛtiḥ kim
sāram kim asāram vā kim sat kim vā api asat bhavet
7. svātmani citi svapnapuravat bhānam camatkṛtiḥ.
kim sāram? kim asāram vā? kim sat? kim vā api asat bhavet?
7. The manifestations appearing in one's own self (ātman), within consciousness (cit), are a marvel, like a city in a dream. What then is essential and what is non-essential, or what is truly existent (sat) and what is non-existent (asat)?
परिज्ञातमिदं यावत्सर्वं चिद्व्योममात्रकम् ।
दृश्यं जगद्भवद्बुद्धं न सन्नासत्किमुच्यते ॥ ८ ॥
parijñātamidaṃ yāvatsarvaṃ cidvyomamātrakam ,
dṛśyaṃ jagadbhavadbuddhaṃ na sannāsatkimucyate 8
8. parijñātam idam yāvat sarvam cit-vyoma-mātrakam
dṛśyam jagat bhavat buddham na sat na asat kim ucyate
8. yāvat idam sarvam cit-vyoma-mātrakam parijñātam,
(tāvat) dṛśyam jagat bhavat buddham (asti); (ataḥ) na sat,
na asat (iti) kim ucyate?
8. As long as all this is understood as merely the space of consciousness (cit-vyoma), then this visible world, which is perceived by you, is said to be neither existent nor non-existent. What is it then called?
चिद्व्योममात्रकचनं संसारे सर्वतः शिवे ।
आस्थानास्थादि किं तज्ज्ञा यथासंस्थानमास्थित ॥ ९ ॥
cidvyomamātrakacanaṃ saṃsāre sarvataḥ śive ,
āsthānāsthādi kiṃ tajjñā yathāsaṃsthānamāsthita 9
9. cit-vyoma-mātraka-canam saṃsāre sarvataḥ śive
āsthā-anāsthā-ādi kim tat-jñāḥ yathā-saṃsthānam āsthita
9. śive saṃsāre sarvataḥ cit-vyoma-mātraka-canam (asti cet),
tat-jñāḥ (puruṣāḥ) āsthā-anāsthā-ādi kim (kurvanti)? yathā-saṃsthānam (eva) āsthita (bhavanti).
9. O Śivā (Goddess), if everything in this cycle of rebirth (saṃsāra) is merely an expanse of consciousness, then what do the knowers of that reality do with notions like attachment and non-attachment? They remain in their natural state.
समुद्यन्ति स्वतोऽम्भोधेर्वीचिवत्प्रतिभाकृताः ।
स्वात्मिकाः स्वात्मनो देवात्कार्यकारणदृक्तया ॥ १० ॥
samudyanti svato'mbhodhervīcivatpratibhākṛtāḥ ,
svātmikāḥ svātmano devātkāryakāraṇadṛktayā 10
10. sam-udyanti svataḥ ambhodheḥ vīci-vat pratibhā-kṛtāḥ
svātmikāḥ svātmanaḥ devāt kārya-kāraṇa-dṛk-tayā
10. (ete bhāvāḥ) ambhodheḥ vīci-vat svataḥ sam-udyanti.
svātmanaḥ devāt (te) svātmikāḥ pratibhā-kṛtāḥ kārya-kāraṇa-dṛk-tayā (bhavanti).
10. From their own essence, like waves from the ocean, they arise spontaneously. From their own divine self (ātman), they are inherently self-luminous and appear as the perceiver of cause and effect.
स्फारं यत्परमं व्योम्नः स्वसंकल्पस्वसर्गवत् ।
तत्तेनैव जगद्बुद्धं कुतः पृथ्व्यादयोऽत्र के ॥ ११ ॥
sphāraṃ yatparamaṃ vyomnaḥ svasaṃkalpasvasargavat ,
tattenaiva jagadbuddhaṃ kutaḥ pṛthvyādayo'tra ke 11
11. sphāram yat paramam vyomnaḥ sva-saṅkalpa-sva-sarga-vat
tat tena eva jagat buddham kutaḥ pṛthvī-ādayaḥ atra ke
11. yat vyomnaḥ paramam sphāram sva-saṅkalpa-sva-sarga-vat (asti),
tat jagat tena eva buddham (asti cet),
atra pṛthvī-ādayaḥ ke kutaḥ (santi)?
11. That supreme expanse, which is like the self-creation of one's own will, is itself the world as understood by it. So, how can there be any earths and so on here?
भात्येवमयमाभासो नैव भाति च किंचन ।
ब्रह्मण्येव स्थितं ब्रह्म तदविद्याभिधं स्वतः ॥ १२ ॥
bhātyevamayamābhāso naiva bhāti ca kiṃcana ,
brahmaṇyeva sthitaṃ brahma tadavidyābhidhaṃ svataḥ 12
12. bhāti eva ayam ābhāsaḥ na eva bhāti ca kiñcana
brahmaṇi eva sthitam brahma tat avidyā abhidham svataḥ
12. ayam ābhāsaḥ eva bhāti,
ca kiñcana na eva bhāti.
tat avidyā-abhidham brahma svataḥ brahmaṇi eva sthitam.
12. This appearance (ābhāsa) alone shines, and nothing else at all truly shines. That which is called ignorance (avidyā) is inherently the Absolute (brahman) itself, situated within the Absolute (brahman).
घनता चिद्धनेनेह चिद्व्योमैवाखिलं जगत् ।
इत्येव परमो बोध एतत्प्रौढिस्तु मुक्तता ॥ १३ ॥
ghanatā ciddhaneneha cidvyomaivākhilaṃ jagat ,
ityeva paramo bodha etatprauḍhistu muktatā 13
13. ghanatā cit-ghanena iha cit-vyoma eva akhilam jagat
iti eva paramaḥ bodhaḥ etat-prauḍhiḥ tu muktatā
13. iha ghanatā cit-ghanena.
akhilam jagat cit-vyoma eva.
iti eva paramaḥ bodhaḥ.
etat-prauḍhiḥ tu muktatā.
13. Here, solidity is perceived through concentrated consciousness (cit). The entire universe (jagat) is simply the space of consciousness (cit-vyoman). This is indeed the supreme understanding (bodha), and the full maturation of this understanding is liberation (mokṣa).
चिद्व्योमशून्यतारूपमात्रमाभास आततः ।
इदमप्रतिघं शान्तं जगदित्येव भासते ॥ १४ ॥
cidvyomaśūnyatārūpamātramābhāsa ātataḥ ,
idamapratighaṃ śāntaṃ jagadityeva bhāsate 14
14. cit-vyoma-śūnyatā-rūpa-mātram ābhāsaḥ ātataḥ
idam apratigham śāntam jagat iti eva bhāsate
14. ātataḥ ābhāsaḥ cit-vyoma-śūnyatā-rūpa-mātram.
idam apratigham śāntam jagat iti eva bhāsate.
14. This widespread manifestation (ābhāsa) is merely the form of the emptiness (śūnyatā) of the space of consciousness (cit-vyoman). This unresisting and peaceful universe (jagat) thus appears to be real.
ध्यायिनः क्षीणदेहस्य ध्याने दृक्त्वे क्षणं स्थिते ।
चिन्मात्रव्यतिरेकेण शक्तत्वं स्यात्किमुच्यताम् ॥ १५ ॥
dhyāyinaḥ kṣīṇadehasya dhyāne dṛktve kṣaṇaṃ sthite ,
cinmātravyatirekeṇa śaktatvaṃ syātkimucyatām 15
15. dhyāyinaḥ kṣīṇa-dehasya dhyāne dṛktve kṣaṇam sthite
cit-mātra-vyatirekeṇa śaktatvam syāt kim ucyatām
15. kṣīṇa-dehasya dhyāyinaḥ dhyāne dṛktve kṣaṇam sthite,
cit-mātra-vyatirekeṇa kim śaktatvam syāt,
ucyatām.
15. For the meditator (dhyāyin) whose physical form is attenuated, when their perception (dṛktva) remains steadfast in meditation (dhyāna) for a moment, what power (śakti) could possibly exist apart from pure consciousness (cit-mātra)? Indeed, what more needs to be said?
चिद्धातुव्योमभागो यो भाति यत्र यथा यथा ।
तथा तथा स तत्रास्ते यावदित्थं स्वभावतः ॥ १६ ॥
ciddhātuvyomabhāgo yo bhāti yatra yathā yathā ,
tathā tathā sa tatrāste yāvaditthaṃ svabhāvataḥ 16
16. ciddhātuvyomabhāgaḥ yaḥ bhāti yatra yathā yathā
tathā tathā saḥ tatra āste yāvat ittham svabhāvataḥ
16. yaḥ ciddhātuvyomabhāgaḥ yatra yathā yathā bhāti
saḥ tathā tathā tatra āste yāvat ittham svabhāvataḥ
16. That expanse of pure consciousness (cit-dhātu) which shines forth, appearing however and wherever it may, remains there in exactly that way, as long as it inherently exists in this manner by its own intrinsic nature (svabhāva).
अविचारवतो दृश्यभ्रान्तिर्गगनमय्यपि ।
जातितैमिरिकद्वीन्दुदोषवन्नोपशाम्यति ॥ १७ ॥
avicāravato dṛśyabhrāntirgaganamayyapi ,
jātitaimirikadvīndudoṣavannopaśāmyati 17
17. avicāravataḥ dṛśyabhrāntiḥ gaganamayī api
jātitaimirikadvīndudoṣavat na upaśāmyati
17. avicāravataḥ dṛśyabhrāntiḥ gaganamayī api
jātitaimirikadvīndudoṣavat na upaśāmyati
17. For one who lacks proper inquiry, the illusion of phenomena (dṛśya), even though it is as insubstantial as space, does not subside, just like the perceptual error of a person with a congenital eye defect (taimirika) who sees two moons.
यदिदं दृश्यते किंचित्तद्ब्रह्मैव निरामयम् ।
चिदाकाशमनाद्यन्तं तत्कथं किं प्रशाम्यति ॥ १८ ॥
yadidaṃ dṛśyate kiṃcittadbrahmaiva nirāmayam ,
cidākāśamanādyantaṃ tatkathaṃ kiṃ praśāmyati 18
18. yat idam dṛśyate kiṃcit tat brahma eva nirāmayam
cidākāśam anādyantam tat katham kim praśāmyati
18. yat idam kiṃcit dṛśyate tat brahma eva nirāmayam (asti).
tat cidākāśam anādyantam (asti).
katham kim praśāmyati?
18. Whatever little is perceived here, that is verily the flawless Brahman itself. How could that expanse of consciousness (cit-ākāśa), which is without beginning or end, possibly subside or cease?
स्वमसन्त्यजतो रूपं स्वच्छसंवेदनात्मकम् ।
स्वप्नवत्कचनं स्वस्य यन्नाम तदिदं जगत् ॥ १९ ॥
svamasantyajato rūpaṃ svacchasaṃvedanātmakam ,
svapnavatkacanaṃ svasya yannāma tadidaṃ jagat 19
19. svam asantyajataḥ rūpam svacchasaṃvedanātmakam
svapnavat kacanam svasya yat nāma tat idam jagat
19. svam svacchasaṃvedanātmakam rūpam asantyajataḥ svasya svapnavat kacanam (asti).
yat nāma tat idam jagat (iti kathyate).
19. For the Self (sva) which does not relinquish its own form, which is of the nature of pure awareness (saṃvedana), this world (jagat) is simply its own manifestation, appearing just like a dream.
शास्त्रार्थैस्तीक्ष्णया बुद्ध्या मिथो यन्न विकल्पनैः ।
कृत्वा सुप्तमिवात्मानं किंचिद्बुद्धेन बोध्यते ॥ २० ॥
śāstrārthaistīkṣṇayā buddhyā mitho yanna vikalpanaiḥ ,
kṛtvā suptamivātmānaṃ kiṃcidbuddhena bodhyate 20
20. śāstrārthaiḥ tīkṣṇayā buddhyā mithaḥ yat na vikalpanaiḥ
kṛtvā suptam iva ātmānam kiñcit buddhena bodhyate
20. ātmānam suptam iva kṛtvā yat śāstrārthaiḥ tīkṣṇayā buddhyā
mithaḥ vikalpanaiḥ na bodhyate kiñcit buddhena bodhyate
20. That (true nature of the self (ātman)), which cannot be truly understood through mutual speculations, even with a sharp intellect delving into scriptural meanings; (that which is) made to be as if dormant, is somehow awakened by the enlightened consciousness.
रूढा येयमविद्येति संविदव्यभिचारिणी ।
भवतां ननु नास्त्येव सा सरित्स्विव पांसुभूः ॥ २१ ॥
rūḍhā yeyamavidyeti saṃvidavyabhicāriṇī ,
bhavatāṃ nanu nāstyeva sā saritsviva pāṃsubhūḥ 21
21. rūḍhā yā iyam avidyā iti saṃvit avyabhicāriṇī
bhavatām nanu na asti eva sā saritsu iva pāṃsubhūḥ
21. yā iyam avidyā iti rūḍhā sā bhavatām saṃvit
avyabhicāriṇī nanu na eva asti saritsu pāṃsubhūḥ iva
21. This (phenomenon) that is deeply rooted as 'nescience' (avidyā) – for you, it certainly does not exist as an unwavering consciousness, just like dust (is found) in rivers.
यथा स्वप्नेऽवनिर्नास्ति स्वानुभूतापि कुत्रचित् ।
तथेयं दृश्यता नास्ति स्वानुभूताप्यसन्मयी ॥ २२ ॥
yathā svapne'vanirnāsti svānubhūtāpi kutracit ,
tatheyaṃ dṛśyatā nāsti svānubhūtāpyasanmayī 22
22. yathā svapne avaniḥ na asti svānubhūtā api kutracit
tathā iyam dṛśyatā na asti svānubhūtā api asatmayī
22. yathā svapne svānubhūtā api avaniḥ kutracit na asti
tathā iyam svānubhūtā api asatmayī dṛśyatā na asti
22. Just as in a dream, the earth, though experienced by oneself, does not truly exist anywhere; similarly, this visible world (dṛśyatā), though experienced by oneself, is unreal in nature and does not truly exist.
चिद्व्योममात्रमेवार्थाऽनलवद्भासते यथा ।
स्वप्ने तथैव जाग्रत्त्वेऽनलं स्वस्यैव लक्ष्यते ॥ २३ ॥
cidvyomamātramevārthā'nalavadbhāsate yathā ,
svapne tathaiva jāgrattve'nalaṃ svasyaiva lakṣyate 23
23. cit vyoma mātram eva arthaḥ analavat bhāsate yathā
svapne tathā eva jāgrattve analam svasya eva lakṣyate
23. yathā svapne arthaḥ analavat citvyomamātram eva
bhāsate tathā eva jāgrattve analam svasya eva lakṣyate
23. Just as in a dream, an object appears like fire, yet it is merely the expanse of consciousness; similarly, in the waking state, fire (representing external phenomena) is perceived as one's own (intrinsic nature).
इदं जाग्रदयं स्वप्न इति नास्त्येव भिन्नता ।
सत्ये वस्तुनि निःशेषसमयोर्यानुभूतितः ॥ २४ ॥
idaṃ jāgradayaṃ svapna iti nāstyeva bhinnatā ,
satye vastuni niḥśeṣasamayoryānubhūtitaḥ 24
24. idam jāgrat ayam svapna iti na asti eva bhinnatā
satye vastuni niḥśeṣa-samayoḥ yā anubhūtitaḥ
24. idam jāgrat ayam svapna iti bhinnatā na asti
eva yā anubhūtitaḥ niḥśeṣa-samayoḥ satye vastuni
24. There is indeed no distinction (bhinnatā) between "this waking state" and "this dream state," because in the true reality (vastu), the experience (anubhūti) of them is the same at all times.
नैतदेवमिति स्वप्नप्रबोधात्प्रत्ययो यथा ।
मृत्वामुत्र प्रबुद्धस्य जाग्रति प्रत्ययस्तथा ॥ २५ ॥
naitadevamiti svapnaprabodhātpratyayo yathā ,
mṛtvāmutra prabuddhasya jāgrati pratyayastathā 25
25. na etat evam iti svapna-prabodhāt pratyayaḥ yathā
mṛtvā amutra prabuddhasya jāgrati pratyayaḥ tathā
25. yathā svapna-prabodhāt etat evam na iti pratyayaḥ
tathā mṛtvā amutra prabuddhasya jāgrati pratyayaḥ
25. Just as there is the conviction (pratyaya) upon awakening from a dream (svapna) that "this was not so," similarly, for one who awakens in the waking state (jāgrat) after having died and gone to the other world (amutra), there is that same conviction.
कालमल्पमनल्पं च स्वप्नजाग्रदितीह धीः ।
वर्तमानानुभवनसाम्यात्तुल्ये तयोर्द्वयोः ॥ २६ ॥
kālamalpamanalpaṃ ca svapnajāgraditīha dhīḥ ,
vartamānānubhavanasāmyāttulye tayordvayoḥ 26
26. kālam alpam analpam ca svapna-jāgrat iti iha dhīḥ
vartamāna-anubhavana-sāmyāt tulye tayoḥ dvayoḥ
26. iha dhīḥ svapna-jāgrat iti alpam analpam ca kālam (manyate).
vartamāna-anubhavana-sāmyāt dvayoḥ tayoḥ tulye (bhāvataḥ).
26. Here, the intellect (dhīḥ) considers both short and long time (kāla) in dream (svapna) and waking (jāgrat) as similar. This is because of the sameness (sāmya) of the experience (anubhava) of the present moment in both of them.
बाह्ये तदेवमित्यादिगुणसाम्यादशेषतः ।
न जाग्रत्स्वप्नयोर्ज्यायानेकोऽपि यमयोरिव ॥ २७ ॥
bāhye tadevamityādiguṇasāmyādaśeṣataḥ ,
na jāgratsvapnayorjyāyāneko'pi yamayoriva 27
27. bāhye tat evam iti ādi guṇa-sāmyāt aśeṣataḥ na
jāgrat-svapnayoḥ jyāyān ekaḥ api yamayoḥ iva
27. bāhye tat evam iti ādi guṇa-sāmyāt aśeṣataḥ jāgrat-svapnayoḥ ekaḥ api jyāyān na (asti) yamayoḥ iva.
27. In external matters, due to the complete (aśeṣataḥ) similarity of qualities, such as "that is exactly like this" and so on, not even one of the waking (jāgrat) and dream (svapna) states is superior to the other, just as one twin (Yama) is not superior to the other.
यदेव जाग्रत्स्वप्नोऽयं यः स्वप्नो जाग्रदेव तत् ।
नैतदेवं किलेत्यस्ति धीः कालेनोभयोरपि ॥ २८ ॥
yadeva jāgratsvapno'yaṃ yaḥ svapno jāgradeva tat ,
naitadevaṃ kiletyasti dhīḥ kālenobhayorapi 28
28. yat eva jāgrat svapnaḥ ayam yaḥ svapnaḥ jāgrat eva
tat na etat evam kila iti asti dhīḥ kālena ubhayoḥ api
28. yat jāgrat eva ayam svapnaḥ yaḥ svapnaḥ tat jāgrat eva
(ca) kālena ubhayoḥ api etat evam kila iti dhīḥ na asti
28. The waking state itself is indeed a dream, and what is a dream is itself indeed the waking state. Over time, for both (waking and dream states), the conviction that "this is not so" (that they are distinct or inherently real) ceases to exist.
आजीवितान्तं स्वप्नानां शतान्यनियतं यथा ।
अनिर्वाणमहाबोधे तथा जाग्रच्छतान्यपि ॥ २९ ॥
ājīvitāntaṃ svapnānāṃ śatānyaniyataṃ yathā ,
anirvāṇamahābodhe tathā jāgracchatānyapi 29
29. ā-jīvitāntam svapnānām śatāni aniyatam yathā
anirvāṇa-mahābodhe tathā jāgrat-śatāni api
29. yathā ā-jīvitāntam svapnānām aniyatam śatāni (bhavanti)
tathā anirvāṇa-mahābodhe jāgrat-śatāni api (bhavanti)
29. Just as countless dreams are experienced ceaselessly throughout one's life, similarly, hundreds of waking states are also experienced until the attainment of permanent great awakening (mahābodha) and liberation (nirvāṇa).
उत्पन्नध्वंसिनः स्वप्नाः स्मर्यन्ते बहवो यथा ।
तथैव बुद्धैः स्मर्यन्ते सिद्धैर्जन्मशतान्यपि ॥ ३० ॥
utpannadhvaṃsinaḥ svapnāḥ smaryante bahavo yathā ,
tathaiva buddhaiḥ smaryante siddhairjanmaśatānyapi 30
30. utpanna-dhvaṃsinaḥ svapnāḥ smaryante bahavaḥ yathā
tathā eva buddhail smaryante siddhaiḥ janma-śatāni api
30. yathā utpanna-dhvaṃsinaḥ bahavaḥ svapnāḥ smaryante
tathā eva buddhail siddhaiḥ api janma-śatāni smaryante
30. Just as many dreams, which come into existence and then perish, are remembered, similarly, hundreds of past lives are also remembered by the enlightened (buddha) and perfected (siddha) ones.
एवं समस्तसाधर्म्ये समस्तानुभवात्मनि ।
कचति स्वप्नवज्जाग्रज्जाग्रद्वत्स्वप्नवेदनम् ॥ ३१ ॥
evaṃ samastasādharmye samastānubhavātmani ,
kacati svapnavajjāgrajjāgradvatsvapnavedanam 31
31. evam samasta-sādharmye samasta-anubhava-ātmani
kacchati svapna-vat jāgrat jāgrat-vat svapna-vedanam
31. evam samasta-sādharmye
samasta-anubhava-ātmani (sati) svapna-vat
jāgrat kacchati (ca) jāgrat-vat
svapna-vedanam (api) kacchati
31. In this way, due to the complete similarity and the identical nature (ātman) of all experiences, the waking state manifests like a dream, and the dream experience manifests like the waking state.
यथा दृश्यं जगच्चेति नित्यमेकार्थतां गतौ ।
उभौ शब्दौ तथैवैतज्जाग्रत्स्वप्नात्मकौ स्मृतौ ॥ ३२ ॥
yathā dṛśyaṃ jagacceti nityamekārthatāṃ gatau ,
ubhau śabdau tathaivaitajjāgratsvapnātmakau smṛtau 32
32. yathā dṛśyam jagat ca iti nityam ekārthatām gatau
ubhau śabdau tathā eva etat jāgratsvapnātmakau smṛtau
32. yathā dṛśyam jagat ca iti ubhau śabdau nityam ekārthatām
gatau tathā eva etat jāgratsvapnātmakau smṛtau
32. Just as the terms "the seen" and "the world" are perpetually considered to have a single meaning, similarly, these two states, "waking" and "dream," are regarded as being of an identical nature (ātman).
एवं स्वप्नपुरं स्फारं यथा व्योमैव चिन्मयम् ।
तथैवेदं जगदतः क्वाविद्या दृश्यते कुतः ॥ ३३ ॥
evaṃ svapnapuraṃ sphāraṃ yathā vyomaiva cinmayam ,
tathaivedaṃ jagadataḥ kvāvidyā dṛśyate kutaḥ 33
33. evam svapnapuram sphāram yathā vyoma eva cinmayam
tathā eva idam jagat ataḥ kva avidyā dṛśyate kutaḥ
33. evam yathā sphāram svapnapuram vyoma eva cinmayam
tathā eva idam jagat ataḥ kva kutaḥ avidyā dṛśyate
33. Just as a vast city in a dream is solely consciousness (cinmaya), so too is this world. Therefore, where and from what source can ignorance (avidyā) truly be perceived?
तदेवाकाशमात्रात्म यद्यविद्येति कथ्यते ।
तद्यदास्ते तदेवाहं बन्धः स्वकलनात्मकः ॥ ३४ ॥
tadevākāśamātrātma yadyavidyeti kathyate ,
tadyadāste tadevāhaṃ bandhaḥ svakalanātmakaḥ 34
34. tat eva ākāśamātrātman yadi avidyā iti kathyate
tat yadā āste tat eva aham bandhaḥ svakalanaātmakaḥ
34. yadi tat eva ākāśamātrātman avidyā iti kathyate
tat yadā āste tat eva aham svakalanaātmakaḥ bandhaḥ
34. If that very reality, whose essential nature (ātman) is merely space (ākāśa), is called ignorance (avidyā), then when that (ignorance) exists, I myself am that, which is bondage (bandha), characterized by self-conception.
तन्मैवं क्रियतामेतदबन्धस्यैव बन्धनम् ।
कान्यता अमलव्योम्नश्चिन्मयस्य निराकृतेः ॥ ३५ ॥
tanmaivaṃ kriyatāmetadabandhasyaiva bandhanam ,
kānyatā amalavyomnaścinmayasya nirākṛteḥ 35
35. tat mā evam kriyatām etat abandhasya eva bandhanam
kā anyatā amala vyomnaḥ cinmayasya nirākṛteḥ
35. tat mā evam etat kriyatām abandhasya eva bandhanam
kā amala vyomnaḥ cinmayasya nirākṛteḥ anyatā
35. Therefore, let this not be done! This (self-conception) is truly the bondage (bandha) of the unbound (ātman). What otherness could there be from the pure, conscious (cinmaya), formless (nirākṛti) expanse?
चिन्मयाकाशकचने क्वास्मिन्किल निराकृतेः ।
दृश्यनामन्यविद्याख्ये बन्धो मोक्षोऽथवा कुतः ॥ ३६ ॥
cinmayākāśakacane kvāsminkila nirākṛteḥ ,
dṛśyanāmanyavidyākhye bandho mokṣo'thavā kutaḥ 36
36. cinmayākāśakacane kva asmin kila nirākṛteḥ
dṛśyanāmanyavidyākhye bandhaḥ mokṣaḥ athavā kutaḥ
36. asmin cinmayākāśakacane dṛśyanāmanyavidyākhye
nirākṛteḥ kila bandhaḥ athavā mokṣaḥ kutaḥ
36. In this manifestation of the sky of pure consciousness, once the 'seen' object, which is called nescience (avidyā), is surely removed, from where could there possibly arise either bondage or liberation (mokṣa)?
नाविद्या विद्यते नाम बन्धो बन्धो न कस्यचित् ।
मोक्षो न कस्यचिन्मोक्षश्चास्तिनास्तीति नास्त्यलम् ॥ ३७ ॥
nāvidyā vidyate nāma bandho bandho na kasyacit ,
mokṣo na kasyacinmokṣaścāstināstīti nāstyalam 37
37. na avidyā vidyate nāma bandhaḥ bandhaḥ na kasyacit mokṣaḥ
na kasyacit mokṣaḥ ca asti na asti iti na asti alam
37. nāma avidyā na vidyate; kasyacit
bandhaḥ na (asti) bandhaḥ;
kasyacit mokṣaḥ na (asti) mokṣaḥ;
ca asti na asti iti alam na asti
37. Indeed, there is no such thing as nescience (avidyā); there is no bondage for anyone. There is no liberation (mokṣa) for anyone. The very notions of "is" or "is not" do not truly exist – enough of this!
नास्त्येव विद्याऽविद्या वा चिदेवेयं कचत्यजा ।
ख एव खाकृतिः स्वप्न इव सर्गस्वदेहिनी ॥ ३८ ॥
nāstyeva vidyā'vidyā vā cideveyaṃ kacatyajā ,
kha eva khākṛtiḥ svapna iva sargasvadehinī 38
38. na asti eva vidyā avidyā vā cit eva iyam kacati
ajā khaḥ eva kha ākṛtiḥ svapnaḥ iva sargasvadehinī
38. vidyā avidyā vā eva na asti; iyam ajā sargasvadehinī cit
eva kacati; (sā) khaḥ eva kha ākṛtiḥ iva; (sā) svapnaḥ iva
38. Neither knowledge nor nescience (avidyā) exists at all; this unborn consciousness (cit) itself manifests. It is like space (kha) which is of the very form of space, and like a dream, whose very body is creation (sarga).
देशाद्देशान्तरप्राप्तौ यन्मध्ये संविदो वपुः ।
तज्जाग्रत्स्वप्नदृश्यस्य रूपमित्येव निश्चयः ॥ ३९ ॥
deśāddeśāntaraprāptau yanmadhye saṃvido vapuḥ ,
tajjāgratsvapnadṛśyasya rūpamityeva niścayaḥ 39
39. deśāt deśāntaraprāptau yat madhye saṃvidaḥ vapuḥ
tat jāgratsvapnadṛśyasya rūpam iti eva niścayaḥ
39. deśāt deśāntaraprāptau yat madhye saṃvidaḥ vapuḥ
tat jāgratsvapnadṛśyasya rūpam eva iti niścayaḥ
39. When moving from one place to another, that intermediate body of consciousness (saṃvid) is certainly the very form of what is seen in both the waking and dream states. This is indeed the firm conclusion.
सबाह्याभ्यन्तरे दृश्ये शान्तनिद्रस्य यद्वपुः ।
एकस्य निशि तद्रूपं जाग्रत्स्वप्नदृशामिह ॥ ४० ॥
sabāhyābhyantare dṛśye śāntanidrasya yadvapuḥ ,
ekasya niśi tadrūpaṃ jāgratsvapnadṛśāmiha 40
40. sabāhyābhyantare dṛśye śāntanidrasya yat vapuḥ
ekasya niśi tat rūpaṃ jāgratsvapnadṛśām iha
40. iha sabāhyābhyantare dṛśye ekasya śāntanidrasya
yat vapuḥ tat rūpaṃ niśi jāgratsvapnadṛśām
40. Here, the essential nature (vapuḥ) of a single person in peaceful sleep – that (nature) which serves as the underlying reality for all externally and internally perceived phenomena – is indeed that very form (rūpaṃ) for those who experience the waking and dream states, especially at night.
विद्धि तद्रूपमेवेदं भेदवेदनमित्यपि ।
चित्यन्तमागतः कोऽन्यो नाम स्याद्भेदवेदने ॥ ४१ ॥
viddhi tadrūpamevedaṃ bhedavedanamityapi ,
cityantamāgataḥ ko'nyo nāma syādbhedavedane 41
41. viddhi tat rūpam eva idam bheda-vedanam iti api
citi-antam āgataḥ kaḥ anyaḥ nāma syāt bheda-vedane
41. viddhi idam tat rūpam eva bhedavedanam iti api
citi-antam āgataḥ anyaḥ kaḥ bhedavedane nāma syāt
41. Know this: that very form (rūpam) is also the perception of difference. Who else, having reached the culmination of consciousness (citi), could possibly be involved in this perception of difference (bheda-vedana)?
चिद्व्योमैवाभेदबुद्धिश्चिद्व्योमैव च भेदधीः ।
द्वैताद्वैते चैकमेव तथा शान्तमखण्डितम् ॥ ४२ ॥
cidvyomaivābhedabuddhiścidvyomaiva ca bhedadhīḥ ,
dvaitādvaite caikameva tathā śāntamakhaṇḍitam 42
42. cit vyoma eva abheda buddhiḥ cit vyoma eva ca bheda dhīḥ
dvaita-advai-te ca ekam eva tathā śāntam akhaṇḍitam
42. abheda buddhiḥ cit vyoma eva ca bheda dhīḥ cit vyoma
eva ca dvaita-advai-te ekam eva tathā śāntam akhaṇḍitam
42. The understanding of non-duality is simply the expanse of consciousness (cit-vyoma); and the perception of duality is also simply the expanse of consciousness (cit-vyoma). Both duality and non-duality are one and the same, thus tranquil and undivided.
सदंशो बोधतद्ग्राह्यमय एव यथा तथा ।
दृष्टा य एव दृश्यं तद्द्वैतवेदनमेककम् ॥ ४३ ॥
sadaṃśo bodhatadgrāhyamaya eva yathā tathā ,
dṛṣṭā ya eva dṛśyaṃ taddvaitavedanamekakam 43
43. sat aṃśaḥ bodha tat grāhyamayaḥ eva yathā tathā
dṛṣṭā yaḥ eva dṛśyam tat dvaita-vedanam ekakam
43. yathā tathā sat aṃśaḥ bodhatadgrāhyamayaḥ eva
dṛṣṭā yaḥ eva dṛśyam tat dvaitavedanam ekakam
43. Just as the existent aspect (sat aṃśaḥ) is indeed of the very nature of consciousness (bodha) and its objects of perception (tadgrāhya), so too, the perceiver (dṛṣṭā) is verily the perceived (dṛśyam). That perception of duality (dvaita-vedana) is one alone.
तद्ब्रह्म खं विदुर्द्वैतमद्वैताद्वैतमेव च ।
सर्ग एव परं ब्रह्म द्वैतमद्वैतमेव सत् ॥ ४४ ॥
tadbrahma khaṃ vidurdvaitamadvaitādvaitameva ca ,
sarga eva paraṃ brahma dvaitamadvaitameva sat 44
44. tat brahma kham viduḥ dvaitam advaitādvaitam eva ca
| sargaḥ eva param brahma dvaitam advaitam eva sat ||
44. tat brahma kham dvaitam advaitādvaitam eva ca (iti) viduḥ
sargaḥ eva param brahma dvaitam advaitam eva sat (asti)
44. They know that supreme reality (brahman) as space (kham), as both duality and non-duality, and also as the non-duality of non-duality. Indeed, creation itself is the ultimate reality (brahman), existing as both duality and non-duality.
नेति नेति विनिर्णीय सर्वतोऽभिभवत्यपि ।
पश्चात्त्यक्त्वा चिदाकाशे शिलां कृत्वास्यतामिह ॥ ४५ ॥
neti neti vinirṇīya sarvato'bhibhavatyapi ,
paścāttyaktvā cidākāśe śilāṃ kṛtvāsyatāmiha 45
45. na iti na iti vinirṇīya sarvataḥ abhibhavati api |
paścāt tyaktvā cit-ākāśe śilām kṛtvā āsyatām iha ||
45. na iti na iti vinirṇīya sarvataḥ api abhibhavati
paścāt tyaktvā iha cit-ākāśe śilām kṛtvā āsyatām
45. Having determined 'not this, not this' (neti neti), and thereby overcoming everything from all sides, one should then abandon all and remain here in the space of consciousness like a stone.
यथाक्रमं सुभग यथास्थितस्थिति यथोदयं व्रज पिब भुंक्ष्व भोजय ।
अभीप्सितं गतमननो निरिङ्गनः सुचिन्मये परमपदोपलो भवान् ॥ ४६ ॥
yathākramaṃ subhaga yathāsthitasthiti yathodayaṃ vraja piba bhuṃkṣva bhojaya ,
abhīpsitaṃ gatamanano niriṅganaḥ sucinmaye paramapadopalo bhavān 46
46. yathā-kramam subhaga yathā-sthita-sthiti
yathā-udayam vraja piba bhuṅkṣva bhojaya
| abhīpsitam gata-mananaḥ niriṅganaḥ
su-cin-maye parama-pada-upalaḥ bhavān ||
46. subhaga bhavān gata-mananaḥ niriṅganaḥ su-cin-maye parama-pada-upalaḥ (san),
yathā-kramam yathā-sthita-sthiti yathā-udayam abhīpsitam vraja piba bhuṅkṣva bhojaya
46. O fortunate one (subhaga), act according to what is appropriate (yathākramam), the existing state of affairs (yathāsthitasthiti), and as things arise (yathodayam) - go, drink, enjoy, and feed others what is desired (abhīpsitam). You, whose thinking has ceased, who is free from agitation, are like a stone of the supreme state in the realm of pure consciousness.

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 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 (current chapter) 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