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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-184

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कुन्ददन्त उवाच ।
इत्युक्तवानसौ पृष्टः कदम्बतलतापसः ।
सप्तद्वीपा भुवोऽष्टौ ताः कथं भाता गृहेष्विति ॥ १ ॥
kundadanta uvāca ,
ityuktavānasau pṛṣṭaḥ kadambatalatāpasaḥ ,
saptadvīpā bhuvo'ṣṭau tāḥ kathaṃ bhātā gṛheṣviti 1
1. kundadantaḥ uvāca iti uktavān asau pṛṣṭaḥ kadambatalatāpasaḥ
saptadvīpāḥ bhuvaḥ aṣṭau tāḥ kathaṃ bhātāḥ gṛheṣu iti
1. kundadantaḥ uvāca.
asau kadambatalatāpasaḥ pṛṣṭaḥ.
iti uktavān (praśnaḥ): "tāḥ saptadvīpāḥ aṣṭau bhuvaḥ (pradeśāḥ) gṛheṣu kathaṃ bhātāḥ iti?"
1. Kundadanta said: Having been thus questioned, the ascetic under the Kadamba tree was asked: "How can those eight seven-islanded regions of the earth appear within houses?"
कदम्बतापस उवाच ।
चिद्धातुरीदृगेवायं यदेष व्योमरूप्यपि ।
सर्वगो यत्र यत्रास्ते तत्र तत्रात्मनि स्वयम् ॥ २ ॥
kadambatāpasa uvāca ,
ciddhāturīdṛgevāyaṃ yadeṣa vyomarūpyapi ,
sarvago yatra yatrāste tatra tatrātmani svayam 2
2. kadambatapasaḥ uvāca cit-dhātuḥ
īdṛk eva ayam yat eṣaḥ vyoma-rūpī
api sarvagaḥ yatra yatra
āste tatra tatra ātmani svayam
2. kadambatapasaḥ uvāca.
ayam cit-dhātuḥ īdṛk eva.
yat eṣaḥ vyoma-rūpī api (asti),
sarvagaḥ.
yatra yatra (saḥ) āste,
tatra tatra svayam ātmani (āste).
2. The Kadamba ascetic said: "This element of consciousness (cid-dhātu) is truly of such a nature that, though it is formless like space, it is all-pervading. Wherever it is present, it spontaneously resides there within the self (ātman)."
आत्मानमित्थं त्रैलोक्यरूपेणान्येन वा निजम् ।
परिपश्यति रूपं स्वमत्यजन्नेव खात्मकम् ॥ ३ ॥
ātmānamitthaṃ trailokyarūpeṇānyena vā nijam ,
paripaśyati rūpaṃ svamatyajanneva khātmakam 3
3. ātmānam ittham trailokya-rūpeṇa anyena vā nijam
paripaśyati rūpam svam atyajan eva kha-ātmakam
3. ittham (saḥ/tat) nijam svam rūpam ātmanām paripaśyati,
trailokya-rūpeṇa vā anyena (rūpeṇa),
kha-ātmakam atyajan eva.
3. Thus, (it) perceives its own self (ātman) as the form of the three worlds, or indeed as any other of its own forms, without ever abandoning its inherent space-like nature.
कुन्ददन्त उवाच ।
एकस्मिन्विमले शान्ते शिवे परमकारणे ।
कथं स्वभावसंसिद्धा नानाता वास्तवी स्थिता ॥ ४ ॥
kundadanta uvāca ,
ekasminvimale śānte śive paramakāraṇe ,
kathaṃ svabhāvasaṃsiddhā nānātā vāstavī sthitā 4
4. kundadantaḥ uvāca ekasmin vimale śānte śive parama-kāraṇe
kathaṃ svabhāva-saṃsiddhā nānātā vāstavī sthitā
4. kundadantaḥ uvāca.
ekasmin vimale śānte śive parama-kāraṇe (sati),
vāstavī svabhāva-saṃsiddhā nānātā kathaṃ sthitā (bhavati)?
4. Kundadanta said: "How can real diversity, naturally arising, exist in that one, pure, peaceful, auspicious, supreme cause?"
कदम्बतापस उवाच ।
सर्वं शान्तं चिदाकाशे नानास्तीह न किंचन ।
दृश्यमानमपि स्फारमावर्तात्मा यथाम्भसि ॥ ५ ॥
kadambatāpasa uvāca ,
sarvaṃ śāntaṃ cidākāśe nānāstīha na kiṃcana ,
dṛśyamānamapi sphāramāvartātmā yathāmbhasi 5
5. kadamba-tāpasaḥ uvāca sarvam śāntam cit-ākāśe na nānā asti
iha na kiñcana dṛśyamānam api sphāram āvartātmā yathā ambhasi
5. kadamba-tāpasaḥ uvāca cit-ākāśe sarvam śāntam asti iha na nānā
na kiñcana dṛśyamānam api sphāram ambhasi āvartātmā yathā
5. Kadamba Tapasa said: Everything is tranquil in the vast expanse of consciousness (cidākāśa). There is no diversity here, nor anything at all. Even what appears expansive is like a whirlpool in water, existing merely as a form within it.
असत्स्वेषु पदार्थेषु पदार्था इति भान्ति यत् ।
चित्वं स्वप्नसुषुप्तात्म तत्तस्याच्छं निजं वपुः ॥ ६ ॥
asatsveṣu padārtheṣu padārthā iti bhānti yat ,
citvaṃ svapnasuṣuptātma tattasyācchaṃ nijaṃ vapuḥ 6
6. asatsu eṣu padārtheṣu padārthāḥ iti bhānti yat cit-tvam
svapna-suṣupta-ātma tat tat tasya accham nijam vapuḥ
6. yat asatsu eṣu padārtheṣu api padārthāḥ iti bhānti tat
svapna-suṣupta-ātma cit-tvam tasya accham nijam vapuḥ
6. That these seemingly real objects (padārtha) appear as distinct entities even when they are fundamentally non-existent – that, indeed, is the pure, inherent form of consciousness (cit), whose very nature is that of dream and deep sleep (suṣupti).
सस्पन्दोऽपि हि निःस्पन्दः पर्वतोऽपि न पर्वतः ।
यथा स्वप्नेषु चिद्भावः स्वभावोऽर्थगतस्तथा ॥ ७ ॥
saspando'pi hi niḥspandaḥ parvato'pi na parvataḥ ,
yathā svapneṣu cidbhāvaḥ svabhāvo'rthagatastathā 7
7. sa-spandaḥ api hi niḥ-spandaḥ parvataḥ api na parvataḥ
yathā svapneṣu cit-bhāvaḥ sva-bhāvaḥ artha-gataḥ tathā
7. sa-spandaḥ api hi niḥ-spandaḥ parvataḥ api na parvataḥ
yathā svapneṣu cit-bhāvaḥ tathā artha-gataḥ sva-bhāvaḥ
7. Even that which appears to vibrate is, in reality, motionless; even a mountain is not truly a mountain. Just as in dreams, the perceived forms are mere expressions of consciousness (cit), so too is the fundamental nature (svabhāva) of all external objects.
न स्वभावा न चैवार्थाः सन्ति सर्वात्मकोचिते ।
सर्गादौ कचितं रूपं यद्यथा तत्तथा स्थितम् ॥ ८ ॥
na svabhāvā na caivārthāḥ santi sarvātmakocite ,
sargādau kacitaṃ rūpaṃ yadyathā tattathā sthitam 8
8. na sva-bhāvāḥ na ca eva arthāḥ santi sarva-ātmakocite
sarga-ādau kacitam rūpam yat yathā tat tathā sthitam
8. yataḥ sarva-ātmakocite brahmaṇi
na sva-bhāvāḥ na ca eva arthāḥ
santi sarga-ādau yat rūpam yathā
kacitam tat tathā sthitam eva
8. No inherent natures (svabhāva) or indeed any objects (artha) truly exist in that which is suitable for the all-encompassing Self (ātman). Whatever form was conceived or established at the very beginning of creation (sarga), that remains perpetually in that same state.
न च नाम परं रूपं कचनाकचनात्मकम् ।
द्रव्यात्मा चिच्च चिद्व्योम स्थितमित्थं हि केवलम् ॥ ९ ॥
na ca nāma paraṃ rūpaṃ kacanākacanātmakam ,
dravyātmā cicca cidvyoma sthitamitthaṃ hi kevalam 9
9. na ca nāma param rūpam kacana akacana ātmakam
dravyātmā cit ca citvyoma sthitam ittham hi kevalam
9. ca nāma param rūpam kacana akacana ātmakam na
dravyātmā cit ca citvyoma ittham hi kevalam sthitam
9. And indeed, there is no higher form that is either perceptible or imperceptible. Rather, the essential reality (dravya), consciousness (cit), is thus truly and solely established as the space of consciousness (cidvyoma) itself.
एकैव चिद्यथा स्वप्ने सेनायां जनलक्षताम् ।
गतेवाच्छैव कचति तथैवास्याः पदार्थता ॥ १० ॥
ekaiva cidyathā svapne senāyāṃ janalakṣatām ,
gatevācchaiva kacati tathaivāsyāḥ padārthatā 10
10. ekā eva cit yathā svapne senāyām janalakṣatām gatā
iva acchā eva kaccati tathā eva asyāḥ padārthatā
10. yathā svapne senāyām ekā cit janalakṣatām gatā
iva acchā eva kaccati tathā eva asyāḥ padārthatā
10. Just as a single consciousness (cit) in a dream assumes the form of a hundred thousand people in an army, and appears pure and lucid, so too does the nature of objects (padārthatā) arise for it (consciousness).
यत्स्वतः स्वात्मनि स्वच्छे चित्खं कचकचायते ।
तत्तेनैव तदाकारं जगदित्यनुभूयते ॥ ११ ॥
yatsvataḥ svātmani svacche citkhaṃ kacakacāyate ,
tattenaiva tadākāraṃ jagadityanubhūyate 11
11. yat svataḥ svātmani svacche citkham kacakacāyate
tat tena eva tadākāram jagat iti anubhūyate
11. yat svataḥ svacche svātmani citkham kacakacāyate
tat tena eva tadākāram jagat iti anubhūyate
11. That which, of its own accord, shines forth as consciousness-space (citkha) in the pure self (ātman), is then experienced as the world (jagat) of that form, by that very same means.
असत्यपि यथा वह्नावुष्णसंविद्धि भासते ।
संविन्मात्रात्मके व्योम्नि तथार्थः स्वस्वभासकः ॥ १२ ॥
asatyapi yathā vahnāvuṣṇasaṃviddhi bhāsate ,
saṃvinmātrātmake vyomni tathārthaḥ svasvabhāsakaḥ 12
12. asati api yathā vahnau uṣṇasaṃvit hi bhāsate
saṃvinmātra ātmake vyomni tathā arthaḥ svasvabhāsakaḥ
12. yathā asati api vahnau uṣṇasaṃvit hi bhāsate tathā
saṃvinmātra ātmake vyomni arthaḥ svasvabhāsakaḥ
12. Just as the sensation of heat appears even when fire is not truly present, so too do objects (artha) manifest as self-luminous within the space that is essentially mere consciousness (saṃvit).
असत्यपि यथा स्तम्भे स्वप्ने खे स्तम्भता विदः ।
तथेदमस्या नानात्वमनन्यदपि चान्यवत् ॥ १३ ॥
asatyapi yathā stambhe svapne khe stambhatā vidaḥ ,
tathedamasyā nānātvamananyadapi cānyavat 13
13. asaty api yathā stambhe svapne khe stambhatā vidaḥ
| tathā idam asyā nānātvam ananyat api ca anyavat
13. yathā asaty api stambhe svapne khe stambhatā vidaḥ,
tathā idam asyā ananyat api nānātvam ca anyavat.
13. Just as, even in the absence of a pillar, a person perceives the form of a pillar in a dream, so too, this diversity of reality, though non-different from it, appears as if it were different.
आदिसर्गे पदार्थत्वं तत्स्वभावाच्छमेव च ।
चिद्व्योम्ना यद्यथा बुद्धं तत्तथाद्यापि विन्दते ॥ १४ ॥
ādisarge padārthatvaṃ tatsvabhāvācchameva ca ,
cidvyomnā yadyathā buddhaṃ tattathādyāpi vindate 14
14. ādi-sarge padārthatvam tat-svabhāvāt śama eva ca |
cit-vyomnā yat yathā buddham tat tathā adyāpi vindate
14. ādi-sarge tat-svabhāvāt padārthatvam ca śama eva.
cit-vyomnā yat yathā buddham,
tat tathā adyāpi vindate.
14. In the primordial creation (sarga), the substantiality of things and their very intrinsic nature (dharma) were merely tranquility. Whatever was perceived by the consciousness-space (cit-vyomā) in that manner then, is still understood in precisely the same way today.
परमार्थाम्बराम्भोधावापः सर्गपरंपरा ।
परमार्थमहाकाशे शून्यता सर्गसंविदः ॥ १६ ॥
paramārthāmbarāmbhodhāvāpaḥ sargaparaṃparā ,
paramārthamahākāśe śūnyatā sargasaṃvidaḥ 16
16. paramārtha-ambara-ambhodhau āpaḥ sarga-paramparā
| paramārtha-mahā-ākāśe śūnyatā sarga-saṃvidaḥ
16. paramārtha-ambara-ambhodhau sarga-paramparā āpaḥ (santi).
paramārtha-mahā-ākāśe sarga-saṃvidaḥ śūnyatā (asti).
16. In the ocean-like sky of ultimate reality (paramārtha), the continuous succession of creations (sarga) is like water. In the great space of ultimate reality, the consciousness (saṃvid) of creation (sarga) is emptiness.
परमार्थश्च सर्गश्च पर्यायौ तरुवृक्षवत् ।
बोधादेतदबोधात्तु द्वैतं दुःखाय केवलम् ॥ १७ ॥
paramārthaśca sargaśca paryāyau taruvṛkṣavat ,
bodhādetadabodhāttu dvaitaṃ duḥkhāya kevalam 17
17. paramārthaḥ ca sargaḥ ca paryāyau taru-vṛkṣa-vat
| bodhāt etat abodhāt tu dvaitam duḥkhāya kevalam
17. paramārthaḥ ca sargaḥ ca taru-vṛkṣa-vat paryāyau (staḥ).
bodhāt etat (satyatvam bhavati).
abodhāt tu dvaitam kevalam duḥkhāya (bhavati).
17. Ultimate reality (paramārtha) and creation (sarga) are synonyms, just like "tree" and "vṛkṣa". Through understanding, this (oneness) is realized, but through lack of understanding, duality (dvaita) leads only to suffering.
परमार्थो जगच्चेदमेकमित्येव निश्चयः ।
अध्यात्मशास्त्रबोधेन भवेप्सैषा हि मुक्तता ॥ १८ ॥
paramārtho jagaccedamekamityeva niścayaḥ ,
adhyātmaśāstrabodhena bhavepsaiṣā hi muktatā 18
18. paramārthaḥ jagat ca idam ekam iti eva niścayaḥ
adhyātma-śāstra-bodhena bhavet eṣā hi muktatā
18. idam jagat ekam paramārthaḥ eva iti niścayaḥ
adhyātma-śāstra-bodhena eṣā hi muktatā bhavet
18. The firm conviction that this world is essentially one with the ultimate reality (paramārtha) is indeed this liberation (mokṣa), attained through the understanding of spiritual (adhyātma-śāstra) teachings.
संकल्पस्य वपुर्ब्रह्म संकल्पकचिदाकृतेः ।
तदेव जगतो रूपं तस्माद्ब्रह्मात्मकं जगत् ॥ १९ ॥
saṃkalpasya vapurbrahma saṃkalpakacidākṛteḥ ,
tadeva jagato rūpaṃ tasmādbrahmātmakaṃ jagat 19
19. saṅkalpasya vapuḥ brahma saṅkalpaka-cit-ākṛteḥ
tat eva jagataḥ rūpam tasmāt brahma-ātmakam jagat
19. saṅkalpasya vapuḥ brahma saṅkalpaka-cit-ākṛteḥ
tat eva jagataḥ rūpam tasmāt jagat brahma-ātmakam
19. The very essence (vapuḥ) of will (saṅkalpa) is Brahman, which is the form of the consciousness that wills. That (Brahman) indeed is the true nature (rūpam) of the world. Therefore, the world is essentially (ātman) Brahman (brahma-ātmakam).
यतो वाचो निवर्तन्ते न निवर्तन्त एव वा ।
विधयः प्रतिषेधाश्च भावाभावदृशस्तथा ॥ २० ॥
yato vāco nivartante na nivartanta eva vā ,
vidhayaḥ pratiṣedhāśca bhāvābhāvadṛśastathā 20
20. yataḥ vācaḥ nivartante na nivartante eva vā
vidhayaḥ pratiṣedhāḥ ca bhāva-abhāva-dṛśaḥ tathā
20. yataḥ vācaḥ vidhayaḥ pratiṣedhāḥ ca bhāva-abhāva-dṛśaḥ
tathā nivartante na nivartante eva vā
20. That from which words recoil without grasping it, and similarly, from which injunctions, prohibitions, and the dualistic perceptions of existence and non-existence also recoil – or rather, perhaps they do not recoil at all, being utterly transcended.
अमौनमौनं जीवात्म यत्पाषाणवदासनम् ।
यत्सदेवासदाभासं तद्ब्रह्माभिधमुच्यते ॥ २१ ॥
amaunamaunaṃ jīvātma yatpāṣāṇavadāsanam ,
yatsadevāsadābhāsaṃ tadbrahmābhidhamucyate 21
21. amauna-maunam jīva-ātman yat pāṣāṇa-vat āsanam yat
sat-eva-asat-ābhāsam tat brahma-abhidham ucyate
21. yat jīva-ātman amauna-maunam pāṣāṇa-vat āsanam yat
sat-eva-asat-ābhāsam tat brahma-abhidham ucyate
21. That which is the profound, active silence (amauna-maunam) of the individual self (jīva-ātman), a state of stillness like a stone, and which appears as both existent and non-existent - that is called by the name Brahman (brahman).
सर्वस्मिन्नेकसुघने ब्रह्मण्येव निरामये ।
का प्रवृत्तिर्निवृत्तिः का भावाभावादिवस्तुनः ॥ २२ ॥
sarvasminnekasughane brahmaṇyeva nirāmaye ,
kā pravṛttirnivṛttiḥ kā bhāvābhāvādivastunaḥ 22
22. sarvasmin ekasughane brahmaṇi eva nirāmaye kā
pravṛttiḥ nivṛttiḥ kā bhāvābhāvādivastunaḥ
22. sarvasmin ekasughane nirāmaye brahmaṇi eva
bhāvābhāvādivastunaḥ kā pravṛttiḥ kā nivṛttiḥ
22. When everything is within the one, supremely unified, and flawless Brahman (brahman), what engagement (pravṛtti) or withdrawal (nivṛtti) can exist for something that is beyond the dualities of being and non-being?
एकस्यामेव निद्रायां सुषुप्तस्वप्नविभ्रमाः ।
यदा भान्त्यविचित्रायां चित्रा इव निरन्तराः ॥ २३ ॥
ekasyāmeva nidrāyāṃ suṣuptasvapnavibhramāḥ ,
yadā bhāntyavicitrāyāṃ citrā iva nirantarāḥ 23
23. ekasyām eva nidrāyām suṣuptasvapnavibhramāḥ
yadā bhānti avicitrāyām citrā iva nirantarāḥ
23. yadā ekasyām eva avicitrāyām nidrāyām
suṣuptasvapnavibhramāḥ citrā iva nirantarāḥ bhānti
23. Just as, in the single, undifferentiated state of sleep (nidrā), the continuous illusions of deep sleep and dream appear as if they were varied.
एतस्यां चित्खसत्तायां तथा मूलकसर्गकाः ।
बहवो भान्त्यचित्रायां चित्रा इव निरन्तराः ॥ २४ ॥
etasyāṃ citkhasattāyāṃ tathā mūlakasargakāḥ ,
bahavo bhāntyacitrāyāṃ citrā iva nirantarāḥ 24
24. etasyām citkhasattāyām tathā mūlakasargakāḥ
bahavaḥ bhānti acitrāyām citrā iva nirantarāḥ
24. tathā etasyām acitrāyām citkhasattāyām bahavaḥ
mūlakasargakāḥ citrā iva nirantarāḥ bhānti
24. Similarly, in this undifferentiated reality of consciousness-as-space, many primordial creations continuously appear, as if they were varied.
द्रव्ये द्रव्यान्तरं श्लिष्टं यत्कार्यान्तरमाक्षिपेत् ।
तद्वदन्तस्तथाभूतचित्सारं स्फुरणं मिथः ॥ २५ ॥
dravye dravyāntaraṃ śliṣṭaṃ yatkāryāntaramākṣipet ,
tadvadantastathābhūtacitsāraṃ sphuraṇaṃ mithaḥ 25
25. dravye dravyāntaram śliṣṭam yat kāryāntaram ākṣipet
tadvat antaḥ tathābhūtacitsāram sphuraṇam mithaḥ
25. dravye śliṣṭam dravyāntaram yat kāryāntaram ākṣipet
tadvat antaḥ mithaḥ tathābhūtacitsāram sphuraṇam
25. Just as within a substance, another substance inheres, which may then give rise to a different effect; similarly, within, there is a mutual manifestation (sphuraṇa) whose essence is consciousness (cit).
सर्वे पदार्थाश्चित्सारमात्रमप्रतिघाः सदा ।
यथा भान्ति तथा भान्ति चिन्मात्रैकात्मतावशात् ॥ २६ ॥
sarve padārthāścitsāramātramapratighāḥ sadā ,
yathā bhānti tathā bhānti cinmātraikātmatāvaśāt 26
26. sarve padārthāḥ citsāramātram apratighāḥ sadā
yathā bhānti tathā bhānti cinmātraikātmatāvaśāt
26. sarve padārthāḥ sadā citsāramātram apratighāḥ
cinmātraikātmatāvaśāt yathā bhānti tathā bhānti
26. All phenomena are always essentially pure consciousness (cit), unobstructed. They appear exactly as they are because of their singular identity with consciousness (cit) alone.
चिन्मात्रैकात्मसारत्वाद्यथा संवेदनं स्थिताः ।
निःस्पन्दा निर्मनस्काराः स्फुरन्ति द्रव्यशक्तयः ॥ २७ ॥
cinmātraikātmasāratvādyathā saṃvedanaṃ sthitāḥ ,
niḥspandā nirmanaskārāḥ sphuranti dravyaśaktayaḥ 27
27. cinmātraikātmasāratvāt yathā saṃvedanam sthitāḥ
niḥspandāḥ nirmanaskārāḥ sphuranti dravyaśaktayaḥ
27. dravyaśaktayaḥ cinmātraikātmasāratvāt yathā
saṃvedanam sthitāḥ niḥspandāḥ nirmanaskārāḥ sphuranti
27. Because their essential nature is one with pure consciousness (cit), the powers of matter (dravya-śakti), though without motion (niḥspanda) and without mind (nirmanaskāra), manifest in accordance with perception.
अविद्यमानमेवेदं दृश्यतेऽथानुभूयते ।
जगत्स्वप्न इवाशेषं सरुद्रोपेन्द्रपद्मजम् ॥ २८ ॥
avidyamānamevedaṃ dṛśyate'thānubhūyate ,
jagatsvapna ivāśeṣaṃ sarudropendrapadmajam 28
28. avidyamānam eva idam dṛśyate atha anubhūyate
jagat svapnaḥ iva aśeṣam sarudropendrapadmajam
28. idam avidyamānam sarudropendrapadmajam aśeṣam
jagat svapnaḥ iva dṛśyate atha anubhūyate
28. This entire world (jagat), along with Rudra, Upendra, and Padmaja (Brahmā), though non-existent, is seen and experienced just like a dream.
विचित्राः खलु दृश्यन्ते चिज्जले स्पन्दरीतयः ।
हर्षामर्षविषादोत्थजङ्गमस्थावरात्मनि ॥ २९ ॥
vicitrāḥ khalu dṛśyante cijjale spandarītayaḥ ,
harṣāmarṣaviṣādotthajaṅgamasthāvarātmani 29
29. vicitrāḥ khalu dṛśyante citjale spandarītayaḥ
harṣāmarṣaviṣādotthajaṅgamasthāvarātmani
29. khalu vicitrāḥ spandarītayaḥ
harṣāmarṣaviṣādotthajaṅgamasthāvarātmani citjale dṛśyante
29. Indeed, diverse patterns of vibration (spanda) are seen in the water of consciousness (cit-jala), inherent in the nature of moving and non-moving beings that arise from joy, anger, and sorrow.
स्वभाववाताधूतस्य जगज्जालचमत्कृतेः ।
हा चिन्मरीचिपांश्वभ्रनीहारस्य विसारिता ॥ ३० ॥
svabhāvavātādhūtasya jagajjālacamatkṛteḥ ,
hā cinmarīcipāṃśvabhranīhārasya visāritā 30
30. svabhāvavātādhūtasya jagajjālacamatkṛteḥ
hā cinmarīcipāṃśvabhranīhārasya visāritā
30. hā svabhāvavātādhūtasya jagajjālacamatkṛteḥ
cinmarīcipāṃśvabhranīhārasya visāritā
30. Alas! The wondrous display of the world's network, stirred by the wind of its own intrinsic nature (svabhāva), is merely an expansion of the mist-like dust cloud formed by the rays of consciousness (cit).
यथा केशोण्ड्रकं व्योम्नि भाति व्यामलचक्षुषः ।
तथैवेयं जगद्भान्तिर्भात्यनात्मविदोऽम्बरे ॥ ३१ ॥
yathā keśoṇḍrakaṃ vyomni bhāti vyāmalacakṣuṣaḥ ,
tathaiveyaṃ jagadbhāntirbhātyanātmavido'mbare 31
31. yathā keśoṇḍrakam vyomni bhāti vyāmalacakṣuṣaḥ
tathā eva iyam jagadbhāntiḥ bhāti anātmavidaḥ ambare
31. yathā vyāmalacakṣuṣaḥ vyomni keśoṇḍrakam bhāti,
tathā eva iyam jagadbhāntiḥ anātmavidaḥ ambare bhāti.
31. Just as a hair-circle appears in the sky to one with impaired vision, so too does this world-appearance appear in space (or consciousness) to one who does not know the self (ātman).
यावत्संकल्पितं तावद्यथा संकल्पितं तथा ।
यथा संकल्पनगरं कचतीदं जगत्तथा ॥ ३२ ॥
yāvatsaṃkalpitaṃ tāvadyathā saṃkalpitaṃ tathā ,
yathā saṃkalpanagaraṃ kacatīdaṃ jagattathā 32
32. yāvat saṃkalpitam tāvat yathā saṃkalpitam tathā
yathā saṃkalpanagaram kacati idam jagat tathā
32. yāvat saṃkalpitam,
tāvat (asti); yathā saṃkalpitam,
tathā (asti).
yathā saṃkalpanagaram kacati,
tathā idam jagat (kacati).
32. As much as is imagined, so much (of it) exists, and in the manner it is imagined, so it is. Just as a city of imagination appears, so does this world.
संकल्पनगरे यावत्संकल्पसकला स्थितिः ।
भवत्येवाप्यसद्रूपा सतीवानुभवे स्थिता ॥ ३३ ॥
saṃkalpanagare yāvatsaṃkalpasakalā sthitiḥ ,
bhavatyevāpyasadrūpā satīvānubhave sthitā 33
33. saṃkalpanagare yāvat saṃkalpasakalā sthitiḥ
bhavati eva api asadrūpā satī iva anubhave sthitā
33. yāvat saṃkalpanagare saṃkalpasakalā sthitiḥ (bhavati),
(sā) asadrūpā api,
anubhave satī iva sthitā bhavati eva.
33. In the imaginary city, as long as the entire imaginary existence remains, it appears, even though of an unreal form, as if truly established in experience.
प्रवहत्येव नियतिर्नियतार्थप्रदायिनी ।
स्थावरं जङ्गमं चैव तिष्ठत्येव यथाक्रमम् ॥ ३४ ॥
pravahatyeva niyatirniyatārthapradāyinī ,
sthāvaraṃ jaṅgamaṃ caiva tiṣṭhatyeva yathākramam 34
34. pravahati eva niyatiḥ niyatārthapradāyinī
sthāvaram jaṅgamam ca eva tiṣṭhati eva yathākramam
34. niyatiḥ niyatārthapradāyinī eva pravahati
sthāvaram jaṅgamam ca eva yathākramam tiṣṭhati
34. Natural law (niyati) indeed flows on, granting fixed outcomes. Both the immovable and the movable abide in their respective order.
जायते जङ्गमं जीवात्स्थावरं स्थावरादपि ।
नियत्याधो वहत्यम्बु गच्छत्यूर्ध्वमथानलः ॥ ३५ ॥
jāyate jaṅgamaṃ jīvātsthāvaraṃ sthāvarādapi ,
niyatyādho vahatyambu gacchatyūrdhvamathānalaḥ 35
35. jāyate jaṅgamam jīvāt sthāvaram sthāvarāt api niyatyā
adhaḥ vahati ambu gacchati ūrdhvam atha analaḥ
35. jaṅgamam jīvāt jāyate sthāvaram sthāvarāt api jāyate
niyatyā ambu adhaḥ vahati atha analaḥ ūrdhvam gacchati
35. Movable beings are born from living entities, and immovable things from other immovable things. By natural law (niyati), water flows downwards, while fire ascends upwards.
वहन्ति देहयन्त्राणि ज्योतींषि प्रतपन्ति च ।
वायवो नित्यगतयः स्थिताः शैलादयः स्थिराः ॥ ३६ ॥
vahanti dehayantrāṇi jyotīṃṣi pratapanti ca ,
vāyavo nityagatayaḥ sthitāḥ śailādayaḥ sthirāḥ 36
36. vahanti dehayantrāṇi jyotīṃṣi pratapanti ca
vāyavaḥ nityagatayaḥ sthitāḥ śailādayaḥ sthirāḥ
36. dehayantrāṇi vahanti ca jyotīṃṣi pratapanti
vāyavaḥ nityagatayaḥ sthitāḥ śailādayaḥ sthirāḥ
36. The body-machines (bodies) function, and the luminous celestial bodies shine. Winds are of constant motion, while mountains and the like remain fixed.
ज्योतिर्मयं विवृत्तं तु धारासाराम्बरीकृतम् ।
युगसंवत्सराद्यात्म कालचक्रं प्रवर्तते ॥ ३७ ॥
jyotirmayaṃ vivṛttaṃ tu dhārāsārāmbarīkṛtam ,
yugasaṃvatsarādyātma kālacakraṃ pravartate 37
37. jyotirmayam vivṛttam tu dhārāsārāmbarīkṛtam
yugasaṃvatsarādyātma kālacakram pravartate
37. tu jyotirmayam vivṛttam dhārāsārāmbarīkṛtam
yugasaṃvatsarādyātma kālacakram pravartate
37. Indeed, the luminous wheel of time (kālacakra), revolving like a continuous downpour and embodying Yugas, years, and other such divisions, keeps turning.
भूतलैकान्तराब्ध्यद्रिसंनिवेशः स्थितायते ।
भावाभावग्रहोत्सर्गद्रव्यशक्तिश्च तिष्ठति ॥ ३८ ॥
bhūtalaikāntarābdhyadrisaṃniveśaḥ sthitāyate ,
bhāvābhāvagrahotsargadravyaśaktiśca tiṣṭhati 38
38. bhūtalāikāntarābdhyadrisaṃniveśaḥ sthitāyate
bhāvābhāvagrahottsargadravyśaktiḥ ca tiṣṭhati
38. bhūtalāikāntarābdhyadrisaṃniveśaḥ sthitāyate
ca bhāvābhāvagrahottsargadravyśaktiḥ tiṣṭhati
38. The arrangement of continents, oceans, and mountains, each existing in its distinct place, appears to be stable. And the inherent power (śakti) of substances, characterized by the acceptance and rejection of existence and non-existence, also remains.
कुन्ददन्त उवाच ।
प्राग्दृष्टं स्मृतिमायाति तत्स्वसंकल्पनान्यतः ।
भाति प्रथमसर्गे तु कस्य प्राग्दृष्टभासनम् ॥ ३९ ॥
kundadanta uvāca ,
prāgdṛṣṭaṃ smṛtimāyāti tatsvasaṃkalpanānyataḥ ,
bhāti prathamasarge tu kasya prāgdṛṣṭabhāsanam 39
39. kundadantaḥ uvāca prāgdṛṣṭam smṛtim āyāti tat svasaṅkalpanā
anyataḥ bhāti prathamasarge tu kasya prāgdṛṣṭabhāsanam
39. kundadantaḥ uvāca prāgdṛṣṭam smṛtim āyāti tat svasaṅkalpanā
anyataḥ tu prathamasarge kasya prāgdṛṣṭabhāsanam bhāti
39. Kundadanta said: 'What was seen previously comes into memory (smṛti), and that memory arises either from one's own mental construction or from another source. But in the very first creation (sarga), for whom does the manifestation of previously seen things occur?'
तापस उवाच ।
अपूर्वं दृश्यते सर्वं स्वप्ने स्वमरणं यथा ।
प्राग्दृष्टं दृष्टमित्येव तत्रैवाभ्यासतः स्मृतिः ॥ ४० ॥
tāpasa uvāca ,
apūrvaṃ dṛśyate sarvaṃ svapne svamaraṇaṃ yathā ,
prāgdṛṣṭaṃ dṛṣṭamityeva tatraivābhyāsataḥ smṛtiḥ 40
40. tāpasaḥ uvāca apūrvam dṛśyate sarvam svapne svamaraṇam
yathā prāgdṛṣṭam dṛṣṭam iti eva tatra eva abhyāsataḥ smṛtiḥ
40. tāpasaḥ uvāca yathā svapne svamaraṇam
dṛśyate (tat) apūrvam sarvam
dṛśyate prāgdṛṣṭam dṛṣṭam iti eva
tatra eva abhyāsataḥ smṛtiḥ (jāyate)
40. The ascetic said: 'Everything appears unprecedented, just as one's own death is seen in a dream. The memory (smṛti) that something has been "seen before" arises solely from repeated experience within that very context.'
चित्त्वाच्चिद्व्योम्नि कचति जगत्संकल्पपत्तनम् ।
न सन्नासदिदं तस्माद्भाताभातं यतः स्वतः ॥ ४१ ॥
cittvāccidvyomni kacati jagatsaṃkalpapattanam ,
na sannāsadidaṃ tasmādbhātābhātaṃ yataḥ svataḥ 41
41. cittvāt citvyomni kacati jagatsaṅkalpapattanam na
sat na asat idam tasmāt bhātam abhātam yataḥ svataḥ
41. cittvāt citvyomni jagatsaṅkalpapattanam kacati idam na sat
na asat tasmāt yataḥ svataḥ bhātam abhātam (ca bhavati)
41. By virtue of consciousness (cit), the city of world-conception (saṅkalpa) manifests in the ether of consciousness. This [world] is neither truly existent nor truly non-existent, because it manifests and unmanifests spontaneously from its own nature (svataḥ).
चित्प्रसादेन संकल्पस्वप्नाद्यद्यानुभूयते ।
शुद्धं चिद्व्योम संकल्पपुरं मा स्मर्यतां कथम् ॥ ४२ ॥
citprasādena saṃkalpasvapnādyadyānubhūyate ,
śuddhaṃ cidvyoma saṃkalpapuraṃ mā smaryatāṃ katham 42
42. citprasādena saṃkalpasvapnādyadyā anubhūyate
śuddhaṃ cidvyoma saṃkalpapuraṃ mā smaryatāṃ katham
42. citprasādena saṃkalpasvapnādyadyā anubhūyate,
śuddhaṃ cidvyoma saṃkalpapuraṃ katham mā smaryatām
42. Through the clarity of consciousness (cit), whatever is experienced - be it thoughts, dreams, or anything similar - how could that pure space of consciousness (citvyoma), which is the very city of thoughts, not be remembered?
हर्षामर्षविनिर्मुक्तैर्दुःखेन च सुखेन च ।
प्रकृतेनैव मार्गेण ज्ञैश्चक्रैरिव गम्यते ॥ ४३ ॥
harṣāmarṣavinirmuktairduḥkhena ca sukhena ca ,
prakṛtenaiva mārgeṇa jñaiścakrairiva gamyate 43
43. harṣāmarṣavinirmuktaiḥ duḥkhena ca sukhena ca
prakṛtena eva mārgeṇa jñaiḥ cakraiḥ iva gamyate
43. harṣāmarṣavinirmuktaiḥ duḥkhena ca sukhena ca
jñaiḥ prakṛtena eva mārgeṇa cakraiḥ iva gamyate
43. By those who are free from elation and envy, and from both suffering and happiness, the wise ones (jñāna) proceed along the natural course (prakṛta) as if effortlessly by wheels.
निद्राव्यपगमे स्वप्ननगरे यादृशं स्मृतौ ।
चिद्व्योमात्म परं विद्धि तादृशं त्रिजगद्भ्रमम् ॥ ४४ ॥
nidrāvyapagame svapnanagare yādṛśaṃ smṛtau ,
cidvyomātma paraṃ viddhi tādṛśaṃ trijagadbhramam 44
44. nidrāvyapagame svapnanagare yādṛśaṃ smṛtau
cidvyomātma param viddhi tādṛśaṃ trijagadbhramam
44. nidrāvyapagame smṛtau svapnanagare yādṛśaṃ (bhāti),
(tathā) cidvyomātma param tādṛśaṃ trijagadbhramam viddhi
44. Upon the cessation of sleep, just as a dream city (svapnanagara) persists in memory, know that the supreme delusion of the three worlds (trijagat) is precisely of that nature within the essential consciousness-space (citvyomātman).
संविदाभासमात्रं यज्जगदित्यभिशब्दितम् ।
तत्संविद्व्योम संशान्तं केवलं विद्धि नेतरत् ॥ ४५ ॥
saṃvidābhāsamātraṃ yajjagadityabhiśabditam ,
tatsaṃvidvyoma saṃśāntaṃ kevalaṃ viddhi netarat 45
45. saṃvidābhāsamātraṃ yat jagat iti abhiśabditam tat
saṃvidvyoma saṃśāntaṃ kevalaṃ viddhi na itarat
45. yat jagat iti abhiśabditam saṃvidābhāsamātraṃ (asti),
tat saṃvidvyoma saṃśāntaṃ kevalaṃ viddhi,
itarat na (viddhi)
45. That which is designated as 'the world' (jagat) is merely an appearance of consciousness (saṃvid). Know that to be the utterly tranquil and singular space of consciousness (saṃvidvyoma), and nothing else.
यस्मिन्सर्वं यतः सर्वं यत्सर्वं सर्वतश्च यत् ।
सर्वं सर्वतया सर्वं तत्सर्वं सर्वदा स्थितम् ॥ ४६ ॥
yasminsarvaṃ yataḥ sarvaṃ yatsarvaṃ sarvataśca yat ,
sarvaṃ sarvatayā sarvaṃ tatsarvaṃ sarvadā sthitam 46
46. That which is all and everything, and from which all have issued and in which they exist; know that All as all which fills all space, wherein all things are situated.
यथेयं संसृतिर्ब्राह्मी भवतो यद्भविष्यति ।
यथा भानं च दृश्यस्य तदेतत्कथितं मया ॥ ४७ ॥
yatheyaṃ saṃsṛtirbrāhmī bhavato yadbhaviṣyati ,
yathā bhānaṃ ca dṛśyasya tadetatkathitaṃ mayā 47
47. I have thus fully explained to you, how you may come to know this creation as its creator—the Great Brahma Himself; and have also expounded to you the means, whereby you may get rid of your impression of the phenomenal world.
उत्तिष्ठतं व्रजतमास्पदमह्नि पद्मं भृङ्गाविवाभिमतमाशु विधीयतां स्वम् ।
तिष्ठामि दुःखमलमस्तसमाधिसंस्थं भूयः समाधिमहमङ्ग चिरं विशामि ॥ ४८ ॥
uttiṣṭhataṃ vrajatamāspadamahni padmaṃ bhṛṅgāvivābhimatamāśu vidhīyatāṃ svam ,
tiṣṭhāmi duḥkhamalamastasamādhisaṃsthaṃ bhūyaḥ samādhimahamaṅga ciraṃ viśāmi 48
48. Now rise ye Brahmans and repair to your abodes, as the bees resort to their cells and calyxes of lotuses at the dusk of the day; go and perform your evening services, while I remain here in my pensive meditation, and absorbed in my spiritual ecstasy forever.

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 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 (current chapter) 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