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

योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-169

Use the following checkboxes to set the display options for this chapter (You can also control the display of each verse separately):
what would you like to see in each verse:
श्रीवसिष्ठ उवाच ।
न सुखाय सुखं यस्य दुःखं दुःखाय यस्य नो ।
अन्तर्मुखमतेर्नित्यं स मुक्त इति कथ्यते ॥ १ ॥
śrīvasiṣṭha uvāca ,
na sukhāya sukhaṃ yasya duḥkhaṃ duḥkhāya yasya no ,
antarmukhamaternityaṃ sa mukta iti kathyate 1
1. śrī vasiṣṭhaḥ uvāca | na sukhāya
sukham yasya duḥkham duḥkhāya
yasya no | antarmukhamateḥ
nityam saḥ muktaḥ iti kathyate ||
1. śrī vasiṣṭhaḥ uvāca yasya sukham sukhāya na,
yasya duḥkham duḥkhāya no,
saḥ nityam antarmukhamateḥ muktaḥ iti kathyate
1. Śrī Vasiṣṭha said: He for whom happiness is not (sought) for happiness itself, and suffering (duḥkha) is not (experienced) for suffering itself; he whose mind is perpetually turned inward, is said to be liberated (mokṣa).
यस्य न स्फुरति प्रज्ञा चिद्व्योमन्यचलस्थितेः ।
प्रसृतेष्विव भोगेषु स मुक्त इति कथ्यते ॥ २ ॥
yasya na sphurati prajñā cidvyomanyacalasthiteḥ ,
prasṛteṣviva bhogeṣu sa mukta iti kathyate 2
2. yasya na sphurati prajñā cit vyomani acalasthiteḥ
| prasṛteṣu iva bhogeṣu saḥ muktaḥ iti kathyate ||
2. yasya acalasthiteḥ prajñā cit vyomani prasṛteṣu bhogeṣu iva na sphurati,
saḥ muktaḥ iti kathyate
2. He, whose discerning wisdom (prajñā) does not flicker within the consciousness-ether (cit vyoman), being in an unmoving state (acalasthiteḥ), even amidst widespread enjoyments; he is declared to be liberated (mokṣa).
चिन्मात्रात्मनि विश्रान्तं यस्य चित्तमचञ्चलम् ।
तत्रैव रतिमायातं स जीवन्मुक्त उच्यते ॥ ३ ॥
cinmātrātmani viśrāntaṃ yasya cittamacañcalam ,
tatraiva ratimāyātaṃ sa jīvanmukta ucyate 3
3. cinmātrātmani viśrāntam yasya cittam acañcalam
tatra eva ratim āyātam saḥ jīvanmuktaḥ ucyate
3. yasya cittam cinmātrātmani acañcalam viśrāntam
tatra eva ratim āyātam saḥ jīvanmuktaḥ ucyate
3. He whose mind is unwavering, fully settled in the pure consciousness (ātman), and has found delight solely in that state, is called one who is liberated while living (jīvanmukta).
परमात्मनि विश्रान्तं यस्य व्यावृत्त्य नो मनः ।
रमतेऽस्मिन्पुनर्दृश्ये स जीवन्मुक्त उच्यते ॥ ४ ॥
paramātmani viśrāntaṃ yasya vyāvṛttya no manaḥ ,
ramate'sminpunardṛśye sa jīvanmukta ucyate 4
4. paramātmani viśrāntam yasya vyāvṛttya no manaḥ
ramate asmin punaḥ dṛśye saḥ jīvanmuktaḥ ucyate
4. yasya manaḥ dṛśye punaḥ na ramate (kintu) vyāvṛttya
paramātmani viśrāntam (bhavati) saḥ jīvanmuktaḥ ucyate
4. He whose mind, having withdrawn completely from the perceived world (dṛśya), no longer delights in it, but is instead settled in the Supreme Self (paramātman), is called one who is liberated while living (jīvanmukta).
श्रीराम उवाच ।
न सुखाय सुखं यस्य दुःखं दुखाय यस्य नो ।
जडमेव मुने मन्ये मानवं तमचेतनम् ॥ ५ ॥
śrīrāma uvāca ,
na sukhāya sukhaṃ yasya duḥkhaṃ dukhāya yasya no ,
jaḍameva mune manye mānavaṃ tamacetanam 5
5. śrīrāma uvāca na sukhāya sukham yasya duḥkham duḥkhāya
yasya no jaḍam eva mune manye mānavam tam acetanam
5. śrīrāma uvāca mune yasya sukham sukhāya na,
yasya duḥkham duḥkhāya no,
tam mānavam jaḍam eva acetanam manye
5. Śrī Rāma said: O sage (muni), I truly consider that human being unconscious and inert, for whom happiness is not truly happiness, and sorrow is not truly sorrow (i.e., who is indifferent to both without understanding).
श्रीवसिष्ठ उवाच ।
चिद्व्योमैकान्तनिष्ठत्वात्प्रयत्नेन विना सुखम् ।
न वेत्ति शुद्धबोधात्मा यः स विश्रान्त उच्यते ॥ ६ ॥
śrīvasiṣṭha uvāca ,
cidvyomaikāntaniṣṭhatvātprayatnena vinā sukham ,
na vetti śuddhabodhātmā yaḥ sa viśrānta ucyate 6
6. śrīvasiṣṭhaḥ uvāca cidvyomaikāntaniṣṭhatvāt prayatnena vinā
sukham na vetti śuddhabodhātmā yaḥ saḥ viśrāntaḥ ucyate
6. śrīvasiṣṭhaḥ uvāca yaḥ śuddhabodhātmā cidvyomaikāntaniṣṭhatvāt
prayatnena vinā sukham na vetti saḥ viśrāntaḥ ucyate
6. Śrī Vasiṣṭha said: That person whose self (ātman) is pure knowledge (bodha), who, through his exclusive devotion to the sky of consciousness (cidvyoman), does not experience happiness even when it is effortless (i.e., is beyond the conventional experience of happiness), is called 'settled'.
सर्व एव परिक्षीणाः संदेहा यस्य वस्तुतः ।
सर्वार्थेषु विवेकेन स विश्रान्तः परे पदे ॥ ७ ॥
sarva eva parikṣīṇāḥ saṃdehā yasya vastutaḥ ,
sarvārtheṣu vivekena sa viśrāntaḥ pare pade 7
7. sarve eva parikṣīṇāḥ saṃdehāḥ yasya vastutaḥ |
sarvārtheṣu vivekena saḥ viśrāntaḥ pare pade ||
7. yasya vastutaḥ sarve saṃdehāḥ parikṣīṇāḥ eva
saḥ vivekena sarvārtheṣu pare pade viśrāntaḥ
7. Indeed, for whom all doubts are completely vanished in reality, he, through discernment in all matters, is truly at peace in the supreme state.
यस्य कस्मिंश्चिदप्यर्थे क्वचिद्रसिकतास्ति नो ।
व्यवहारवतोऽप्यन्तः स विश्रान्त उदाहृतः ॥ ८ ॥
yasya kasmiṃścidapyarthe kvacidrasikatāsti no ,
vyavahāravato'pyantaḥ sa viśrānta udāhṛtaḥ 8
8. yasya kasmin cit api arthe kvacit rasikatā asti no
| vyavahāravataḥ api antaḥ saḥ viśrāntaḥ udāhṛtaḥ ||
8. yasya kasmin cit arthe api kvacit rasikatā no asti
vyavahāravataḥ api antaḥ saḥ viśrāntaḥ udāhṛtaḥ
8. For whom there is absolutely no attachment to any object (artha) whatsoever, even while engaged in worldly affairs, he is declared to be at peace within.
यस्य सर्वे समारम्भाः कामसंकल्पवर्जिताः ।
यथाप्राप्तं विहरतः स विश्रान्त इति स्मृतः ॥ ९ ॥
yasya sarve samārambhāḥ kāmasaṃkalpavarjitāḥ ,
yathāprāptaṃ viharataḥ sa viśrānta iti smṛtaḥ 9
9. yasya sarve samārambhāḥ kāmasaṃkalpavarjitāḥ |
yathāprāptaṃ viharataḥ saḥ viśrāntaḥ iti smṛtaḥ ||
9. yasya sarve samārambhāḥ kāmasaṃkalpavarjitāḥ
yathāprāptaṃ viharataḥ saḥ viśrāntaḥ iti smṛtaḥ
9. For whom all undertakings are free from desire (kāma) and intention, who lives as things come, he is declared to be at peace.
अविश्रामे निरालम्बे दीर्घे संसारवर्त्मनि ।
चित्त्वादात्मनि विश्रान्तिः प्राप्ता येन जयत्यसौ ॥ १० ॥
aviśrāme nirālambe dīrghe saṃsāravartmani ,
cittvādātmani viśrāntiḥ prāptā yena jayatyasau 10
10. aviśrāme nirālambe dīrghe saṃsāravartmani |
chittvā ātmani viśrāntiḥ prāptā yena jayati asau ||
10. yena aviśrāme nirālambe dīrghe saṃsāravartmani chittvā ātmani viśrāntiḥ prāptā,
asau jayati
10. He by whom rest (viśrānti) is attained in the self (ātman), after cutting through the unending, supportless, long path of transmigration (saṃsāra), that one is victorious.
धावित्वा ये चिरं कालं प्राप्तविश्रान्तयः स्थिताः ।
ते सुप्ता इव लक्ष्यन्ते व्यवहारपरा अपि ॥ ११ ॥
dhāvitvā ye ciraṃ kālaṃ prāptaviśrāntayaḥ sthitāḥ ,
te suptā iva lakṣyante vyavahāraparā api 11
11. dhāvitvā ye ciram kālam prāptaviśrāntayaḥ sthitāḥ
te suptāḥ iva lakṣyante vyavahāraparāḥ api
11. ye ciram kālam dhāvitvā prāptaviśrāntayaḥ sthitāḥ
te vyavahāraparāḥ api suptāḥ iva lakṣyante
11. Those who, having striven for a long time, have achieved repose, appear as if asleep, even though they are engaged in worldly activities.
ते हि चेत्यचिदाभासनभस्याभान्ति भामयाः ।
भास्करा उदिता नित्यं नेह तिष्ठन्ति ते क्वचित् ॥ १२ ॥
te hi cetyacidābhāsanabhasyābhānti bhāmayāḥ ,
bhāskarā uditā nityaṃ neha tiṣṭhanti te kvacit 12
12. te hi cetyacidābhāsanabhasi ābhānti bhāmayāḥ
bhāskarāḥ uditāḥ nityam na iha tiṣṭhanti te kvacit
12. hi te bhāmayāḥ cetyacidābhāsanabhasi ābhānti
uditāḥ nityam bhāskarāḥ te iha kvacit na tiṣṭhanti
12. Indeed, these radiant ones shine forth in the firmament of manifest consciousness and non-consciousness. Like perpetually risen suns, they do not remain fixed anywhere in this realm.
सदेहा व्यवहारस्था अपि सुप्ता इवोत्तमाः ।
प्रक्षीणा इव लक्ष्यन्ते जडाभा न तु ते जडाः ॥ १३ ॥
sadehā vyavahārasthā api suptā ivottamāḥ ,
prakṣīṇā iva lakṣyante jaḍābhā na tu te jaḍāḥ 13
13. sadehāḥ vyavahārasthāḥ api suptāḥ iva uttamāḥ
prakṣīṇāḥ iva lakṣyante jaḍābhāḥ na tu te jaḍāḥ
13. sadehāḥ vyavahārasthāḥ api uttamāḥ suptāḥ iva
prakṣīṇāḥ iva jaḍābhāḥ lakṣyante tu te jaḍāḥ na
13. Even though embodied and immersed in worldly activities, the supreme individuals appear as if asleep. They seem to be diminished and appear inert, but they are certainly not inert.
सुप्ता इवेह शय्यासु ये स्वप्ननगरे स्थिताः ।
सुप्ता इति त उच्यन्ते न तु ते जडतां गताः ॥ १४ ॥
suptā iveha śayyāsu ye svapnanagare sthitāḥ ,
suptā iti ta ucyante na tu te jaḍatāṃ gatāḥ 14
14. suptāḥ iva iha śayyāsu ye svapnanagare sthitāḥ
suptāḥ iti te ucyante na tu te jaḍatām gatāḥ
14. ye iha śayyāsu suptāḥ iva svapnanagare sthitāḥ
te suptāḥ iti ucyante tu te jaḍatām gatāḥ na
14. Those who are situated in a dream-city, as if lying on beds in this world, are called 'asleep.' Yet, they have not truly fallen into inertness.
दीर्घाध्वपरिविश्रान्तो विश्रान्तो न ददाति यः ।
वाक्यं स सुखमौनस्थः प्रोच्यते न जडाकृतिः ॥ १५ ॥
dīrghādhvapariviśrānto viśrānto na dadāti yaḥ ,
vākyaṃ sa sukhamaunasthaḥ procyate na jaḍākṛtiḥ 15
15. dīrghādhvapariviśrāntaḥ viśrāntaḥ na dadāti yaḥ
vākyam saḥ sukha-mauna-sthaḥ procyate na jaḍākṛtiḥ
15. yaḥ dīrghādhvapariviśrāntaḥ viśrāntaḥ vākyam na dadāti,
saḥ sukha-mauna-sthaḥ procyate,
jaḍākṛtiḥ na.
15. A person who, having completely rested after a long journey, does not speak, is called one who abides in peaceful silence, not someone dull-witted.
या निशा सर्वभूतानामविद्यास्तमयात्मिका ।
परो बोधः परा शान्तिस्तत्रासौ सममास्थितः ॥ १६ ॥
yā niśā sarvabhūtānāmavidyāstamayātmikā ,
paro bodhaḥ parā śāntistatrāsau samamāsthitaḥ 16
16. yā niśā sarvabhūtānām avidyā-astamaya-ātmikā
paraḥ bodhaḥ parā śāntiḥ tatra asau samam āsthitaḥ
16. yā sarvabhūtānām avidyāstamayātmikā niśā,
paraḥ bodhaḥ parā śāntiḥ.
tatra asau samam āsthitaḥ.
16. That state which is night for all beings, characterized by the dissolution of ignorance (avidyā), is the supreme knowledge and supreme peace; in that state, he (the wise one) remains perfectly established.
यस्मिञ्जाग्रति भूतानि दृश्येऽस्मिन्दुःखदायिनि ।
तत्रासौ सततं सुप्तस्तन्न पश्यत्यसौ सुखी ॥ १७ ॥
yasmiñjāgrati bhūtāni dṛśye'sminduḥkhadāyini ,
tatrāsau satataṃ suptastanna paśyatyasau sukhī 17
17. yasmin jāgrati bhūtāni dṛśye asmin duḥkhadāyini
tatra asau satatam suptaḥ tat na paśyati asau sukhī
17. yasmin asmin duḥkhadāyini dṛśye bhūtāni jāgrati,
tatra asau satatam suptaḥ.
asau sukhī tat na paśyati.
17. When all beings are awake to this visible world, which brings sorrow, the wise one is constantly asleep to it. Being happy, he does not perceive that (sorrow-giving world).
यः कर्मौघमनादृत्य स्वात्मन्येवावतिष्ठते ।
स आत्माराम इत्युक्तो न जडोऽसौ रघूद्वह ॥ १८ ॥
yaḥ karmaughamanādṛtya svātmanyevāvatiṣṭhate ,
sa ātmārāma ityukto na jaḍo'sau raghūdvaha 18
18. yaḥ karma-ogham anādṛtya svātmani eva avatiṣṭhate
saḥ ātmārāmaḥ iti uktaḥ na jaḍaḥ asau raghūdvaha
18. raghūdvaha! yaḥ karmaugham anādṛtya eva svātmani avatiṣṭhate,
saḥ ātmārāmaḥ iti uktaḥ,
asau jaḍaḥ na.
18. O descendant of Raghu, one who disregards the flood of actions (karma) and remains established solely in his own self (ātman) is called an ātman-delighter (ātmanārāma), not a dull-witted person.
दुःखादतिगतः सोऽस्मात्प्राप्तः पारं भवाम्बुधेः ।
तिष्ठत्यनुभवन्भव्यो विश्रान्तिसुखमात्मनि ॥ १९ ॥
duḥkhādatigataḥ so'smātprāptaḥ pāraṃ bhavāmbudheḥ ,
tiṣṭhatyanubhavanbhavyo viśrāntisukhamātmani 19
19. duḥkhāt atigataḥ saḥ asmāt prāptaḥ pāraṃ bhavāmbudheḥ
tiṣṭhati anubhavan bhavyaḥ viśrāntisukham ātmani
19. saḥ duḥkhāt atigataḥ asmāt bhavāmbudheḥ pāraṃ prāptaḥ
bhavyaḥ ātmani viśrāntisukham anubhavan tiṣṭhati
19. Having transcended suffering, he has reached the far shore of this ocean of existence (saṃsāra). That blessed one now remains, experiencing the joy of ultimate peace in the Self (ātman).
दीर्घाध्वनि परिश्रान्तो विषयैश्चतुरैश्चिरम् ।
भोगभावातुरः क्रूरैः प्रोत्थितः पथि डामरैः ॥ २० ॥
dīrghādhvani pariśrānto viṣayaiścaturaiściram ,
bhogabhāvāturaḥ krūraiḥ protthitaḥ pathi ḍāmaraiḥ 20
20. dīrghādhvani pariśrāntaḥ viṣayaiḥ caturaiḥ ciram
bhogabhāvāturaḥ krūraiḥ protthitaḥ pathi ḍāmaraiḥ
20. saḥ dīrghādhvani pariśrāntaḥ caturaiḥ viṣayaiḥ ciram
bhogabhāvāturaḥ krūraiḥ ḍāmaraiḥ pathi protthitaḥ asti
20. Having become weary on a long journey, for a long time disturbed by clever sense objects (viṣaya), and afflicted by the nature of worldly enjoyments, he is assailed on the path by cruel thugs.
जरातुषाराशनिभिर्भूयोभूयो जडीकृतः ।
जन्मजङ्गलसारङ्गो व्यर्थव्यग्रविहारवान् ॥ २१ ॥
jarātuṣārāśanibhirbhūyobhūyo jaḍīkṛtaḥ ,
janmajaṅgalasāraṅgo vyarthavyagravihāravān 21
21. jarātuṣārāśanibhiḥ bhūyaḥ bhūyaḥ jaḍīkṛtaḥ
janmajaṅgalasāraṅgaḥ vyarthavyagravihāravān
21. saḥ jarātuṣārāśanibhiḥ bhūyaḥ bhūyaḥ jaḍīkṛtaḥ
janmajaṅgalasāraṅgaḥ vyarthavyagravihāravān asti
21. He, a deer in the forest of births (saṃsāra), is repeatedly rendered inert by the frost and lightning bolts of old age, and his wanderings are anxious and futile.
परमात्मपरिक्रान्तो दुःखकण्टकसंकटे ।
सुदुष्प्रापसुखच्छाये पान्थः संसारवर्त्मनि ॥ २२ ॥
paramātmaparikrānto duḥkhakaṇṭakasaṃkaṭe ,
suduṣprāpasukhacchāye pānthaḥ saṃsāravartmani 22
22. paramātmaparikrāntaḥ duḥkhakaṇṭakasaṅkaṭe
suduṣprāpasukhacchāye pānthāḥ saṃsāravaṛtmani
22. pānthāḥ saṃsāravaṛtmani duḥkhakaṇṭakasaṅkaṭe
suduṣprāpasukhacchāye paramātmaparikrāntaḥ asti
22. A traveler (pānthāḥ) on the path of existence (saṃsāra), who wanders seeking the Supreme Self (ātman), (finds himself) in a predicament fraught with the thorns of suffering, and where the shade of happiness is exceedingly difficult to find.
दुष्कृतैः कृतपाथेयो लुठन्क्षीणः पदे पदे ।
अर्थानर्थमयैर्मार्गैः संकटैर्विवशीकृतः ॥ २३ ॥
duṣkṛtaiḥ kṛtapātheyo luṭhankṣīṇaḥ pade pade ,
arthānarthamayairmārgaiḥ saṃkaṭairvivaśīkṛtaḥ 23
23. duṣkṛtaiḥ kṛtapātheyaḥ luṭhan kṣīṇaḥ pade pade
arthānarthamayaiḥ mārgaiḥ saṃkaṭaiḥ vivaśīkṛtaḥ
23. (saḥ) duṣkṛtaiḥ kṛtapātheyaḥ pade pade luṭhan kṣīṇaḥ
arthānarthamayaiḥ saṃkaṭaiḥ mārgaiḥ vivaśīkṛtaḥ
23. Having made his misdeeds his provisions, stumbling and exhausted at every step, he is rendered helpless by paths filled with both gain and loss, and by various difficulties.
संसारजलधेः पारं प्राप्य भूतविवर्जितम् ।
अशय्योऽतिप्रमाबुद्धः स शेते सुखमात्मवान् ॥ २४ ॥
saṃsārajaladheḥ pāraṃ prāpya bhūtavivarjitam ,
aśayyo'tipramābuddhaḥ sa śete sukhamātmavān 24
24. saṃsārajaladheḥ pāram prāpya bhūtavivarjitam
aśayyaḥ atipramābuddhaḥ saḥ śete sukham ātmavān
24. saṃsārajaladheḥ pāram bhūtavivarjitam prāpya,
aśayyaḥ atipramābuddhaḥ saḥ ātmavān sukham śete.
24. Having attained the other shore of the ocean of transmigration (saṃsāra), a state free from material existence, he, the self-possessed one (ātman) awakened by supreme knowledge, rests happily, never truly lying down (in the worldly sense).
अपसर्पं निरस्तेहमस्वप्नमसुषुप्तकम् ।
प्रबुद्धमबहिर्निद्रं हा शेते सुखमात्मवान् ॥ २५ ॥
apasarpaṃ nirastehamasvapnamasuṣuptakam ,
prabuddhamabahirnidraṃ hā śete sukhamātmavān 25
25. asarpam nirasteham asvapnam asusuptakam
prabuddham abahirnidram hā śete sukham ātmavān
25. (saḥ) ātmavān asarpam nirasteham asvapnam asusuptakam prabuddham abahirnidram hā sukham śete.
25. Oh, the self-possessed one (ātman) rests happily, without ordinary movement, having abandoned all worldly effort or desire, without dreams or deep sleep, perpetually awakened and without external slumber.
जात्यश्ववदिहाजातिरश्नन्गच्छन्श्वसन्वदन् ।
लोकमध्ये महारण्ये हा शेते सुखमात्मवान् ॥ २६ ॥
jātyaśvavadihājātiraśnangacchanśvasanvadan ,
lokamadhye mahāraṇye hā śete sukhamātmavān 26
26. jātyaśvavat iha ajātiḥ aśnan gacchan śvasan
vadan lokamadhye mahāraṇye hā śete sukham ātmavān
26. iha jātyaśvavat ajātiḥ aśnan gacchan śvasan vadan (api),
lokamadhye mahāraṇye hā saḥ ātmavān sukham śete.
26. Here in this world, like a thoroughbred horse, though unborn (ajāti), he (the ātmavān) eats, moves, breathes, and speaks. In the midst of the world, (which is like) a great forest – indeed, the self-possessed one (ātman) rests happily.
अपूर्वैव घना निद्रा कापि सा तत्त्वदर्शिनाम् ।
या न शाम्यति कल्पाभ्ररवैर्नाङ्गविकर्तनैः ॥ २७ ॥
apūrvaiva ghanā nidrā kāpi sā tattvadarśinām ,
yā na śāmyati kalpābhraravairnāṅgavikartanaiḥ 27
27. apūrvā eva ghanā nidrā kā api sā tattvadarśinām
yā na śāmyati kalpābhraravaiḥ na aṅgavikartanaiḥ
27. tattvadarśinām sā kā api apūrvā eva ghanā nidrā
yā kalpābhraravaiḥ na aṅgavikartanaiḥ na śāmyati
27. Indeed, there is a unique and profound sleep belonging to those who perceive reality (tattva). It is not disturbed by the thundering roars of cosmic dissolution clouds, nor by the dismemberment of limbs.
अपूर्वैव घना निद्रा कापि सा तत्त्वदर्शिनाम् ।
प्रबुद्धानामपि हि या निमीलयति दृग्दृशौ ॥ २८ ॥
apūrvaiva ghanā nidrā kāpi sā tattvadarśinām ,
prabuddhānāmapi hi yā nimīlayati dṛgdṛśau 28
28. apūrvā eva ghanā nidrā kā api sā tattvadarśinām
prabuddhānām api hi yā nimīlayati dṛgdṛśau
28. tattvadarśinām sā kā api apūrvā eva ghanā nidrā
yā prabuddhānām api hi dṛgdṛśau nimīlayati
28. Indeed, there is a unique and profound sleep belonging to those who perceive reality (tattva). For even the awakened, it indeed closes their perceptions (dṛgdṛśau).
अनिमीलितनेत्रस्य यस्य विश्वं प्रलीयते ।
स क्षीवः परमार्थेन हा शेते सुखमात्मवान् ॥ २९ ॥
animīlitanetrasya yasya viśvaṃ pralīyate ,
sa kṣīvaḥ paramārthena hā śete sukhamātmavān 29
29. animīlitanetrasya yasya viśvam pralīyate saḥ
kṣīvaḥ paramārthena hā śete sukham ātmavān
29. yasya animīlitanetrasya viśvam pralīyate saḥ
kṣīvaḥ paramārthena ātmavān sukham śete hā
29. For whom, with unclosed eyes, the universe (viśva) dissolves, that intoxicated one, truly in ultimate reality (paramārtha), alas, sleeps happily, possessed of the (true) Self (ātman).
विनिगीर्य जगत्सर्वं परमां पूर्णतां गतः ।
आतृप्तेरमृतं पीत्वा हा शेते सुखमात्मवान् ॥ ३० ॥
vinigīrya jagatsarvaṃ paramāṃ pūrṇatāṃ gataḥ ,
ātṛpteramṛtaṃ pītvā hā śete sukhamātmavān 30
30. vinigīrya jagat sarvam paramām pūrṇatām gataḥ
ātṛpteḥ amṛtam pītvā hā śete sukham ātmavān
30. sarvam jagat vinigīrya paramām pūrṇatām gataḥ
ātṛpteḥ amṛtam pītvā ātmavān sukham śete hā
30. Having completely swallowed the entire universe (jagat) and attained supreme fullness, having drunk the nectar (amṛta) to his complete satisfaction, alas, he sleeps happily, possessed of the (true) Self (ātman).
निरानन्दमहानन्दी सुखमद्वैतमक्षयम् ।
निरालोकमहालोको हा शेते सुखमात्मवान् ॥ ३१ ॥
nirānandamahānandī sukhamadvaitamakṣayam ,
nirālokamahāloko hā śete sukhamātmavān 31
31. nirānandamahānandī sukham advaitam akṣayam
nirālokamahālokaḥ hā śete sukham ātmavān
31. hā ātmavān nirānandamahānandī advaitam
akṣayam nirālokamahālokaḥ sukham śete
31. Oh, the self-possessed person (ātmavān) rests happily, (experiencing a state that is) devoid of ordinary pleasure yet supremely blissful, non-dual, imperishable, and free from ordinary light yet profoundly luminous.
लोभान्धकारोपरमो लोकलम्पटतां गतः ।
अघनत्वघनाभोगो हा शेते सुखमात्मवान् ॥ ३२ ॥
lobhāndhakāroparamo lokalampaṭatāṃ gataḥ ,
aghanatvaghanābhogo hā śete sukhamātmavān 32
32. lobhāndhakāroparamaḥ lokalampaṭatām gataḥ
aghanatvaghanābhogaḥ hā śete sukham ātmavān
32. hā ātmavān lobhāndhakāroparamaḥ lokalampaṭatām
gataḥ aghanatvaghanābhogaḥ sukham śete
32. Oh, the self-possessed person (ātmavān) rests happily, for whom the darkness of greed has ceased, who has transcended worldly cravings, and whose profound experience is without any confining density.
अनन्तदुःखमाशान्तमशान्तं जनतास्थितौ ।
अबहिर्मुखमत्योगि हा शेते सुखमात्मवान् ॥ ३३ ॥
anantaduḥkhamāśāntamaśāntaṃ janatāsthitau ,
abahirmukhamatyogi hā śete sukhamātmavān 33
33. anantaduḥkham āśāntam aśāntam janatāsthitau
abahirmukham atyogi hā śete sukham ātmavān
33. hā ātmavān anantaduḥkham āśāntam abahirmukham
atyogi sukham śete janatāsthitau aśāntam (asti)
33. Oh, the self-possessed person (ātmavān) rests happily; (this state of happiness is one where) infinite suffering is completely pacified, (it is) not outwardly directed, and supremely unified (in yoga), even while (suffering remains) uncalmed in the condition of ordinary people.
अणीयसामणीयांसं स्थविष्ठं च स्थवीयसाम् ।
कृत्वात्मानं नभःशय्यं हा शेते सुखमात्मवान् ॥ ३४ ॥
aṇīyasāmaṇīyāṃsaṃ sthaviṣṭhaṃ ca sthavīyasām ,
kṛtvātmānaṃ nabhaḥśayyaṃ hā śete sukhamātmavān 34
34. aṇīyasām aṇīyāṃsam sthaviṣṭham ca sthavīyasām
kṛtvā ātmānam nabhaḥśayyam hā śete sukham ātmavān
34. hā ātmavān aṇīyasām aṇīyāṃsam ca sthavīyasām
sthaviṣṭham ātmānam nabhaḥśayyam kṛtvā sukham śete
34. Oh, the self-possessed person (ātmavān) rests happily, having made himself the subtlest of the subtle and the grossest of the gross, with the sky as his bed.
परमाणौ परमाणौ जगत्कोटिशतान्यपि ।
अणौ स्थूले दधद्देहे हा शेते सुखमात्मवान् ॥ ३५ ॥
paramāṇau paramāṇau jagatkoṭiśatānyapi ,
aṇau sthūle dadhaddehe hā śete sukhamātmavān 35
35. paramāṇau paramāṇau jagatkoṭiśatāni api aṇau
sthūle dadhat dehe hā śete sukham ātmanvān
35. ātmanvān hā sukham śete,
paramāṇau paramāṇau jagatkoṭiśatāni api aṇau sthūle dehe dadhat.
35. Oh, the self-possessed one (ātman) blissfully reposes, sustaining hundreds of millions of worlds in every atom, and within both the subtle and the gross forms.
कुर्वन्संहारसर्गौघानकुर्वंश्च कथंचन ।
परमालोकशय्यायां हा शेते सुखमात्मवान् ॥ ३६ ॥
kurvansaṃhārasargaughānakurvaṃśca kathaṃcana ,
paramālokaśayyāyāṃ hā śete sukhamātmavān 36
36. kurvan saṃhāra-sargaughān akurvan ca kathaṃcana
paramāloka-śayyāyām hā śete sukham ātmanvān
36. ātmanvān hā sukham śete paramāloka-śayyāyām,
saṃhāra-sargaughān kurvan ca kathaṃcana akurvan.
36. Oh, the self-possessed one (ātman) blissfully rests on the couch of supreme light, simultaneously bringing forth and withdrawing streams of creation and dissolution, yet fundamentally remaining inactive in any way.
संसारनिचयस्वप्नं परिज्ञाय सुषुप्तताम् ।
नयन्प्रकटदिग्दीर्घां हा शेते सुखमात्मवान् ॥ ३७ ॥
saṃsāranicayasvapnaṃ parijñāya suṣuptatām ,
nayanprakaṭadigdīrghāṃ hā śete sukhamātmavān 37
37. saṃsāra-nicaya-svapnam parijñāya suṣuptatām
nayan prakaṭa-dig-dīrghām hā śete sukham ātmanvān
37. ātmanvān hā sukham śete,
saṃsāra-nicaya-svapnam parijñāya,
prakaṭa-dig-dīrghām suṣuptatām nayan.
37. Oh, the self-possessed one (ātman) blissfully reposes, having fully comprehended the dream-like nature of the multitude of worldly existence (saṃsāra), and thereby attaining a profound, manifest pervasiveness that extends in all directions, akin to a state of deep sleep.
सर्वेषां जगदर्थानां सत्तासामान्यतां गतः ।
आकाशादधिको व्यापी हा शेतेसुखमात्मवान् ॥ ३८ ॥
sarveṣāṃ jagadarthānāṃ sattāsāmānyatāṃ gataḥ ,
ākāśādadhiko vyāpī hā śetesukhamātmavān 38
38. sarveṣām jagad-arthānām sattā-sāmānyatām gataḥ
ākāśāt adhikaḥ vyāpī hā śete sukham ātmanvān
38. ātmanvān hā sukham śete,
sarveṣām jagad-arthānām sattā-sāmānyatām gataḥ,
ākāśāt adhikaḥ vyāpī.
38. Oh, the self-possessed one (ātman) blissfully rests, having attained the fundamental commonality of existence (sattā) among all worldly phenomena, and being more pervasive than space itself.
अच्छाच्छमम्बरं कृत्वा जगदप्यम्बरीकृतम् ।
शान्तशब्दपरश्वासं हा शेते सुखमात्मवान् ॥ ३९ ॥
acchācchamambaraṃ kṛtvā jagadapyambarīkṛtam ,
śāntaśabdaparaśvāsaṃ hā śete sukhamātmavān 39
39. acchāccham ambaram kṛtvā jagat api ambarīkṛtam
śāntaśabdaparaśvāsam hā śete sukham ātmavān
39. ātmavān acchāccham ambaram jagat api ambarīkṛtam
kṛtvā śāntaśabdaparaśvāsam hā sukham śete
39. Having rendered the exceedingly clear sky and, indeed, the entire world like the vast expanse of space, with sound and even breath entirely tranquilized, alas, the realized one (ātmavān) rests blissfully.
इदमस्मज्जगत्पश्यन्स्वयमाकाशकोणके ।
विशदाकाशकोशात्मा हा शेते सुखमात्मवान् ॥ ४० ॥
idamasmajjagatpaśyansvayamākāśakoṇake ,
viśadākāśakośātmā hā śete sukhamātmavān 40
40. idam asmat jagat paśyan svayam ākāśakoṇake
viśadākāśakośātmā hā śete sukham ātmavān
40. ātmavān viśadākāśakośātmā svayam ākāśakoṇake
idam asmat jagat paśyan hā sukham śete
40. Seeing this world of ours by himself, as if from a tiny corner of space, the realized one (ātmavān), whose essential Self (ātman) is the sheath of clear space, alas, rests blissfully.
यथा प्रवाहसंप्राप्तव्यवहारमनोरमे ।
तृण्यास्तरणविश्रान्तो हा शेते सुखमात्मवान् ॥ ४१ ॥
yathā pravāhasaṃprāptavyavahāramanorame ,
tṛṇyāstaraṇaviśrānto hā śete sukhamātmavān 41
41. yathā pravāhasaṃprāptavyavahāramanōrame
tṛṇyāstaraṇaviśrāntaḥ hā śete sukham ātmavān
41. ātmavān yathā tṛṇyāstaraṇaviśrāntaḥ
pravāhasaṃprāptavyavahāramanōrame hā sukham śete
41. Amidst the delightful worldly activities that arise spontaneously from the current of life, alas, the realized one (ātmavān) rests blissfully, as if reposing on a humble bed of grass.
परमेण स्वयत्नेन परिज्ञानात्स्वरूपिणा ।
स्वप्नसंदर्शनेनैव जीवन् खमिव खेन खे ॥ ४२ ॥
parameṇa svayatnena parijñānātsvarūpiṇā ,
svapnasaṃdarśanenaiva jīvan khamiva khena khe 42
42. parameṇa svayatnena parijñānāt svarūpiṇā
svapnasaṃdarśanena eva jīvan kham iva khena khe
42. svarūpiṇā parameṇa svayatnena parijñānāt eva
svapnasaṃdarśanena jīvan kham iva khena khe
42. Through supreme self-effort, and by virtue of perfect knowledge, one who has realized their true nature lives as if solely within a dream-vision, like space, pervasive through space, and abiding in space.
ज्ञानेनाकाशकल्पेन धर्मान् गगनसंनिभान् ।
ज्ञेन यत्नेन संबुद्धः परमाम्बरतां गतः ॥ ४३ ॥
jñānenākāśakalpena dharmān gaganasaṃnibhān ,
jñena yatnena saṃbuddhaḥ paramāmbaratāṃ gataḥ 43
43. jñānena ākāśakalpena dharmān gaganasannibhān
jñena yatnena sambuddhaḥ paramāmbaratām gataḥ
43. jñena jñānena ākāśakalpena yatnena gaganasannibhān
dharmān sambuddhaḥ paramāmbaratām gataḥ
43. The enlightened one, through knowledge as expansive as space, and by diligent effort, fully comprehended the intrinsic natures (dharma) that resemble the sky, and thus attained the state of ultimate space.
प्रबुद्धः सुप्तः सुप्तोपि प्रबुद्धो रमतेनिशम् ।
सुषुप्तोभूत्ततो जाग्रत्स्वप्नार्थसुहृदा सह ॥ ४४ ॥
prabuddhaḥ suptaḥ suptopi prabuddho ramateniśam ,
suṣuptobhūttato jāgratsvapnārthasuhṛdā saha 44
44. prabuddhaḥ suptaḥ suptaḥ api prabuddhaḥ ramate aniśam
suṣuptaḥ abhūt tataḥ jāgrat-svapnārtha-suhṛdā saha
44. prabuddhaḥ suptaḥ api prabuddhaḥ aniśam ramate.
tataḥ jāgrat-svapnārtha-suhṛdā saha suṣuptaḥ abhūt.
44. The awakened one, even when appearing to be asleep, is awake, and when awake, delights ceaselessly. Thereafter, that one entered deep sleep (suṣupta) along with the friend of the waking and dream states.
जन्मान्तरैकसहवाससमाशयेन चित्रानुवृत्तिमधुरेण चिरंतनेन ।
मित्रेण सार्धमखिलानि दिनानि नीत्वा विश्रान्तिमेष्यति पदे परमे चिरं सः ॥ ४५ ॥
janmāntaraikasahavāsasamāśayena citrānuvṛttimadhureṇa ciraṃtanena ,
mitreṇa sārdhamakhilāni dināni nītvā viśrāntimeṣyati pade parame ciraṃ saḥ 45
45. janmāntaraika-sahavāsa-samāśayena
citrānuvṛtti-madhureṇa cirantunena
mitreṇa sārdham akhilāni dināni nītvā
viśrāntim eṣyati pade parame ciram saḥ
45. saḥ janmāntaraika-sahavāsa-samāśayena
citrānuvṛtti-madhureṇa cirantunena
mitreṇa sārdham akhilāni dināni nītvā
parame pade ciram viśrāntim eṣyati
45. Having spent all his days together with a long-standing friend who is charming in their continuous, varied engagement, and whose sole reliance has been companionship across many lifetimes, he will forever attain repose (viśrānti) in the supreme state (pada).

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 Chapter 162 Chapter 163 Chapter 164 Chapter 165 Chapter 166 Chapter 167 Chapter 168 Chapter 169 (current chapter) 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