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-2

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 ।
अद्वैतैक्यं विमननं शान्तमात्मन्यवस्थितम् ।
यथा पङ्कमयं सैन्यं तथा शिवमयं जगत् ॥ १ ॥
śrīvasiṣṭha uvāca ,
advaitaikyaṃ vimananaṃ śāntamātmanyavasthitam ,
yathā paṅkamayaṃ sainyaṃ tathā śivamayaṃ jagat 1
1. śrīvasiṣṭhaḥ uvāca advaitaikyam vimananam śāntam ātmani
avasthitam yathā paṅkamayam sainyam tathā śivamayam jagat
1. śrīvasiṣṭhaḥ uvāca advaitaikyam
vimananam śāntam ātmani avasthitam
yathā sainyaṃ paṅkamayam
(bhavati) tathā jagat śivamayam (asti)
1. Śrī Vasiṣṭha said: The unity of non-duality, free from mental activity, peaceful, and abiding in the self (ātman) – just as an army is composed of mud, so too is the entire world composed of Śiva.
मनोहंकारबुद्ध्यादिचित्तमेव च तन्मयम् ।
कालाकारक्रियाशब्दशक्तिसंदर्भसंयुतम् ॥ २ ॥
manohaṃkārabuddhyādicittameva ca tanmayam ,
kālākārakriyāśabdaśaktisaṃdarbhasaṃyutam 2
2. manohaṅkārabuddhyādi cittam eva ca tanmayam
kālākārakriyāśabdaśaktisaṃdarbha saṃyutam
2. (yad) manohaṅkārabuddhyādi cittam eva ca tanmayam (asti,
tat) kālākārakriyāśabdaśaktisaṃdarbha saṃyutam (api asti)
2. The mind, ego (ahaṅkāra), intellect (buddhi), and so forth, even consciousness itself, are all composed of that [Śiva]. Furthermore, it is endowed with (or comprises) the intricate connections (saṃdarbha) of time, form, action, sound, and power (śakti).
शिवपङ्कमया एव रूपालोकमनःक्रमाः ।
तन्मयत्वादनन्तत्वादतः किं केन चेत्यते ॥ ३ ॥
śivapaṅkamayā eva rūpālokamanaḥkramāḥ ,
tanmayatvādanantatvādataḥ kiṃ kena cetyate 3
3. śivapaṅkamayāḥ eva rūpālokamanaḥkramāḥ
tanmayatvāt anantatvāt ataḥ kim kena cetyate
3. rūpālokamanaḥkramāḥ eva śivapaṅkamayāḥ (santi)
tanmayatvāt anantatvāt ca ataḥ kim kena cetyate
3. Indeed, the processes of form, perception, and mental activity are all composed of the mud of Śiva. Because of this identity with Śiva and its infinite nature, how then can anything be perceived by any means?
मातृमेयप्रमाणादिदेशकालौ दिगादि च ।
भावाभावविवर्तादिशिवपङ्कमयात्मकम् ॥ ४ ॥
mātṛmeyapramāṇādideśakālau digādi ca ,
bhāvābhāvavivartādiśivapaṅkamayātmakam 4
4. mātṛmeyapramāṇādi deśakālau digādi ca
bhāvābhāvavivartādi śivapaṅkamayātmakam
4. mātṛmeyapramāṇādi deśakālau digādi ca
bhāvābhāvavivartādi śivapaṅkamayātmakam (asti)
4. The knower, the known, the means of knowledge, and so forth; space and time; directions and the like; and existence, non-existence, and apparent transformations (vivarta) – all these are inherently composed of the mud of Śiva.
अहंममेत्यतः सारान्नेतरत्परमेश्वरात् ।
असंसक्तमतिस्तिष्ठ हा शिलोदरमौनवत् ॥ ५ ॥
ahaṃmametyataḥ sārānnetaratparameśvarāt ,
asaṃsaktamatistiṣṭha hā śilodaramaunavat 5
5. ahaṃmama iti ataḥ sārāt na itarat parameśvarāt
asaṃsakta-matiḥ tiṣṭha hā śilā-udara-maunavat
5. ahaṃmama iti ataḥ parameśvarāt sārāt itarat na
asaṃsakta-matiḥ hā śilā-udara-maunavat tiṣṭha
5. Indeed, there is no essential reality (sāra) derived from the notion of 'I' and 'mine' other than the Supreme Lord (parameśvara). Therefore, remain with an unattached mind, like the profound silence within a stone.
श्रीराम उवाच ।
अहंममेत्यसद्रूपं ज्ञस्याभावयतः प्रभो ।
अशुभं कर्मणां त्यागादनुष्ठानाच्च किं शुभम् ॥ ६ ॥
śrīrāma uvāca ,
ahaṃmametyasadrūpaṃ jñasyābhāvayataḥ prabho ,
aśubhaṃ karmaṇāṃ tyāgādanuṣṭhānācca kiṃ śubham 6
6. śrī-rāma uvāca ahaṃmama iti asat-rūpaṃ jñasya abhāvayataḥ
prabho aśubhaṃ karmaṇāṃ tyāgāt anuṣṭhānāt ca kiṃ śubham
6. prabho ahaṃmama iti asat-rūpaṃ jñasya abhāvayataḥ
aśubhaṃ karmaṇāṃ tyāgāt ca anuṣṭhānāt kim śubham
6. Śrī Rāma said: "O Lord (prabho), for a discerning person who fails to realize that this notion of 'I' and 'mine' is ultimately unreal (asat-rūpa), what auspicious result can there be, whether from abandoning unwholesome actions (karma) or from performing them?"
श्रीवसिष्ठ उवाच ।
पृच्छामि यदहं तत्त्वं कथयाशु ममानघ ।
यदि जानासि तत्त्वेन कर्म तावत्किमुच्यते ॥ ७ ॥
śrīvasiṣṭha uvāca ,
pṛcchāmi yadahaṃ tattvaṃ kathayāśu mamānagha ,
yadi jānāsi tattvena karma tāvatkimucyate 7
7. śrī-vasiṣṭha uvāca pṛcchāmi yat ahaṃ tattvaṃ kathaya āśu
mama anagha yadi jānāsi tattvena karma tāvat kim ucyate
7. anagha ahaṃ yat tattvaṃ pṛcchāmi mama āśu kathaya
yadi jānāsi tattvena karma tāvat kim ucyate
7. Śrī Vasiṣṭha said: "O sinless one (anagha), quickly tell me the essential truth (tattva) that I ask of you. If you truly understand, what precisely is meant by action (karma)?"
विस्तारः कर्मणः कीदृङ् मूलं तस्य च किं भवेत् ।
नाशनीयं च निपुणं कथं कथय नाश्यते ॥ ८ ॥
vistāraḥ karmaṇaḥ kīdṛṅ mūlaṃ tasya ca kiṃ bhavet ,
nāśanīyaṃ ca nipuṇaṃ kathaṃ kathaya nāśyate 8
8. vistāraḥ karmaṇaḥ kīdṛk mūlaṃ tasya ca kiṃ bhavet
nāśanīyaṃ ca nipuṇaṃ kathaṃ kathaya nāśyate
8. karmaṇaḥ vistāraḥ kīdṛk mūlaṃ tasya ca kim bhavet
nāśanīyaṃ ca kathaṃ nipuṇaṃ nāśyate kathaya
8. What is the nature of the pervasive influence of action (karma), and what is its origin (mūla)? And tell me, how can that which needs to be eliminated be skillfully annihilated?
श्रीराम उवाच ।
यन्नाशनीयं निपुणं तन्नूनं च विनाश्यते ।
मूलकाषेण भगवन्न शाखादिविकर्तनैः ॥ ९ ॥
śrīrāma uvāca ,
yannāśanīyaṃ nipuṇaṃ tannūnaṃ ca vināśyate ,
mūlakāṣeṇa bhagavanna śākhādivikartanaiḥ 9
9. śrīrāma uvāca yat nāśanīyam nipuṇam tat nūnam ca
vināśyate mūlakāṣeṇa bhagavan na śākhādivikartanaiḥ
9. bhagavan yat nipuṇam nāśanīyam tat nūnam
mūlakāṣeṇa vināśyate ca śākhādivikartanaiḥ na
9. Śrī Rāma said: "O Venerable One, whatever is to be skillfully destroyed, that is surely destroyed by uprooting its very root, and not merely by severing its branches or similar superficial actions."
शुभाशुभं नाशनीयं स्वकर्म खलु धीमता ।
मूलकाषविनाशेन तच्च नष्टं भवत्यलम् ॥ १० ॥
śubhāśubhaṃ nāśanīyaṃ svakarma khalu dhīmatā ,
mūlakāṣavināśena tacca naṣṭaṃ bhavatyalam 10
10. śubhāśubham nāśanīyam svakarma khalu dhīmatā
mūlakāṣavināśena tat ca naṣṭam bhavati alam
10. dhīmatā khalu śubhāśubham svakarma nāśanīyam
ca mūlakāṣavināśena tat alam naṣṭam bhavati
10. The wise person (dhīmat) must indeed destroy both good and bad actions (karma). By the destruction that comes from uprooting, that (karma) is completely eliminated.
कर्मवृक्षस्य वक्ष्यामि ब्रह्मन्मूलानि मे श्रृणु ।
यन्निकाषेण निर्मूलो न स भूयः प्ररोहति ॥ ११ ॥
karmavṛkṣasya vakṣyāmi brahmanmūlāni me śrṛṇu ,
yannikāṣeṇa nirmūlo na sa bhūyaḥ prarohati 11
11. karmavṛkṣasya vakṣyāmi brahman mūlāni me śṛṇu
yat nikāṣeṇa nirmūlaḥ na sa bhūyaḥ prarohati
11. brahman me śṛṇu karmavṛkṣasya mūlāni vakṣyāmi
yat nikāṣeṇa sa nirmūlaḥ bhūyaḥ na prarohati
11. O Brahman, I will explain the roots of the tree of action (karma); listen to me. By thoroughly uprooting these, it becomes completely rootless and will not sprout again.
देहस्तावदयं ब्रह्मन्कर्मवृक्षः समुत्थितः ।
रूढः संसारविपिने विचित्राङ्गलताञ्चितः ॥ १२ ॥
dehastāvadayaṃ brahmankarmavṛkṣaḥ samutthitaḥ ,
rūḍhaḥ saṃsāravipine vicitrāṅgalatāñcitaḥ 12
12. dehaḥ tāvat ayam brahman karmavṛkṣaḥ samutthitaḥ
rūḍhaḥ saṃsāravipine vicitrāṅgalatāñcitaḥ
12. brahman tāvat ayam dehaḥ karmavṛkṣaḥ samutthitaḥ
saṃsāravipine rūḍhaḥ vicitrāṅgalatāñcitaḥ
12. Indeed, O Brahman, this very body has arisen as the tree of action (karma). It is firmly rooted in the dense forest of transmigration (saṃsāra) and adorned with its diverse, creeper-like limbs.
कर्मबीजं तरोरस्य सुखदुःखफलावलेः ।
क्षणतारुण्यकान्तस्य जराकुसुमहासिनः ॥ १३ ॥
karmabījaṃ tarorasya sukhaduḥkhaphalāvaleḥ ,
kṣaṇatāruṇyakāntasya jarākusumahāsinaḥ 13
13. karma-bījam taroḥ asya sukha-duḥkha-phala-avaleḥ
kṣaṇa-tāruṇya-kāntasya jarā-kusuma-hāsinaḥ
13. asya taroḥ karma-bījam sukha-duḥkha-phala-avaleḥ
kṣaṇa-tāruṇya-kāntasya jarā-kusuma-hāsinaḥ
13. This tree, whose seed is action (karma), bears a multitude of fruits consisting of happiness and sorrow. It possesses the momentary charm of youth and smiles with the flowers of old age.
मुहूर्तं प्रति कालोग्रमर्कटध्वंसिताकृतेः ।
निद्राहेमन्तजठरलीनस्वप्नदलोद्गतेः ॥ १४ ॥
muhūrtaṃ prati kālogramarkaṭadhvaṃsitākṛteḥ ,
nidrāhemantajaṭharalīnasvapnadalodgateḥ 14
14. muhūrtam prati kāla-ugram arkaṭa-dhvaṃsitā-ākṛteḥ
nidrā-hemanta-jaṭhara-līna-svapna-dala-udgateḥ
14. muhūrtam prati kāla-ugram arkaṭa-dhvaṃsitā-ākṛteḥ
nidrā-hemanta-jaṭhara-līna-svapna-dala-udgateḥ
14. At every moment, this tree is terrifying due to time (kāla); its form is destroyed by various destructive forces (arkaṭa). It is also the source from which dream-like leaves emerge, hidden within the dormant core of winter-sleep.
स्ववार्धकशरच्छान्तशीर्णेहापर्णसंततेः ।
जगज्जंगलजातस्य कलत्रोपतृणावलेः ॥ १५ ॥
svavārdhakaśaracchāntaśīrṇehāparṇasaṃtateḥ ,
jagajjaṃgalajātasya kalatropatṛṇāvaleḥ 15
15. sva-vārdhaka-śarat-śānta-śīrṇa-īhā-parṇa-saṃtateḥ
jagat-jaṅgala-jātasya kalatra-upa-tṛṇa-avaleḥ
15. sva-vārdhaka-śarat-śānta-śīrṇa-īhā-parṇa-saṃtateḥ
jagat-jaṅgala-jātasya kalatra-upa-tṛṇa-avaleḥ
15. This tree, whose continuity of desire-leaves has withered and become tranquilized by the autumn of its own old age, which is born in the jungle of the world (jagat), and whose multitude of wives are like insignificant grasses.
पल्लवावयवा हस्तपादपृष्ठादयोऽरुणाः ।
पत्राणि तनुवृत्तानि सुरेखाणि चलानि च ॥ १६ ॥
pallavāvayavā hastapādapṛṣṭhādayo'ruṇāḥ ,
patrāṇi tanuvṛttāni surekhāṇi calāni ca 16
16. pallava-avayavāḥ hasta-pāda-pṛṣṭha-ādayaḥ aruṇāḥ
patrāṇi tanu-vṛttāni su-rekhāṇi calāni ca
16. pallava-avayavāḥ hasta-pāda-pṛṣṭha-ādayaḥ aruṇāḥ
ca patrāṇi tanu-vṛttāni su-rekhāṇi calāni ca
16. Its sprout-like parts, such as its hands, feet, and back, are reddish. Its leaves are slender, round, beautifully lined, and constantly moving.
अरुणाः पवनालोला मृद्व्यो मसृणमूर्तयः ।
स्नाय्वस्थिदिग्धसरसा अङ्गुल्यो बालपल्लवाः ॥ १७ ॥
aruṇāḥ pavanālolā mṛdvyo masṛṇamūrtayaḥ ,
snāyvasthidigdhasarasā aṅgulyo bālapallavāḥ 17
17. aruṇāḥ pavanālolāḥ mṛdvyaḥ masṛṇamūrtayaḥ
snāyvasthidigdhāsarasaḥ aṅgulyaḥ bālapallavāḥ
17. aṅgulyaḥ aruṇāḥ pavanālolāḥ mṛdvyaḥ masṛṇamūrtayaḥ
snāyvasthidigdhāsarasaḥ bālapallavāḥ
17. The fingers are reddish, gently swaying in the wind, soft, smooth in form, covered by sinews and bones yet tender, and like young sprouts.
मृद्व्यो मसृणतीक्ष्णाग्रा वृत्ता रूढाः पुनःपुनः ।
द्वितीयेन्दुकलाकाराः कलिका नखपङ्क्तयः ॥ १८ ॥
mṛdvyo masṛṇatīkṣṇāgrā vṛttā rūḍhāḥ punaḥpunaḥ ,
dvitīyendukalākārāḥ kalikā nakhapaṅktayaḥ 18
18. mṛdvyaḥ masṛṇatīkṣṇāgrāḥ vṛttāḥ rūḍhāḥ punaḥpunaḥ
dvitīyendukalākārāḥ kalikāḥ nakhapaṅktayaḥ
18. nakhapaṅktayaḥ kalikāḥ mṛdvyaḥ masṛṇatīkṣṇāgrāḥ
vṛttāḥ rūḍhāḥ punaḥpunaḥ dvitīyendukalākārāḥ
18. The rows of nails, which are like buds, are soft, smooth and sharp-tipped, rounded, repeatedly grown, and resemble the crescent of the second lunar digit.
कर्मणः परिफुल्लस्य देहरूपतयेति हि ।
कर्मेन्द्रियाणि मूलानि दुष्टानि ग्रन्थिमन्ति च ॥ १९ ॥
karmaṇaḥ pariphullasya deharūpatayeti hi ,
karmendriyāṇi mūlāni duṣṭāni granthimanti ca 19
19. karmaṇaḥ pariphullasya deharūpatayā iti hi
karmendriyāṇi mūlāni duṣṭāni granthimanti ca
19. hi karmendriyāṇi mūlāni duṣṭāni granthimanti
ca karmaṇaḥ pariphullasya deharūpatayā iti
19. Indeed, the "karmendriyas" (organs of action) are the faulty and knotty roots, due to the fully manifested nature (rūpa) of action (karma) appearing as a body.
स्थिरास्थिग्रन्थिनद्धानि पङ्कमग्नात्मकानि च ।
वासनारसपीतानि निजरक्तरसानि च ॥ २० ॥
sthirāsthigranthinaddhāni paṅkamagnātmakāni ca ,
vāsanārasapītāni nijaraktarasāni ca 20
20. sthirāsthigranthinaddhāni paṅkamagnātmakāni
ca vāsanārasapītāni nijaraktarasāni ca
20. sthirāsthigranthinaddhāni paṅkamagnātmakāni
ca vāsanārasapītāni nijaraktarasāni ca
20. (These roots are) bound by firm bone-knots, and whose very nature (ātman) is immersed in mire, whose essence has been drunk up by latent impressions (vāsanās), and whose own vital blood-essence (rasa) has been consumed.
गुल्फवन्ति दृढाङ्गानि सुत्वञ्चि मसृणानि च ।
तेषामपि च मूलानि विद्धि बुद्धीन्द्रियाणि हि ॥ २१ ॥
gulphavanti dṛḍhāṅgāni sutvañci masṛṇāni ca ,
teṣāmapi ca mūlāni viddhi buddhīndriyāṇi hi 21
21. gulphavanti dṛḍhāṅgāni sutvañci masṛṇāni ca
teṣām api ca mūlāni viddhi buddhīndriyāṇi hi
21. hi teṣām api mūlāni buddhīndriyāṇi viddhi ca
gulphavanti dṛḍhāṅgāni sutvañci masṛṇāni ca
21. Know that their roots are indeed the organs of intellect (buddhīndriyāṇi), even those parts which are jointed, have strong constituents, are well-skinned, and smooth.
सुदूरमपि जातानि पञ्चस्तम्बानि तानि तु ।
वासनापङ्कमग्नानि रसवन्ति महान्ति च ॥ २२ ॥
sudūramapi jātāni pañcastambāni tāni tu ,
vāsanāpaṅkamagnāni rasavanti mahānti ca 22
22. sudūram api jātāni pañcastambāni tāni tu
vāsanāpaṅkamagnāni rasavanti mahānti ca
22. tu tāni sudūram api jātāni pañcastambāni
vāsanāpaṅkamagnāni rasavanti mahānti ca
22. But those (roots/organs), even if they have arisen from a great distance, are indeed five-pillared, immersed in the mire of subconscious impressions (vāsanā), full of savor, and vast.
तेषां मूलं बृहत्स्तम्भं मनो व्याप्तजगत्त्रयम् ।
पञ्चस्रोतःशिराकृष्टमुक्तानन्तरसद्रवम् ॥ २३ ॥
teṣāṃ mūlaṃ bṛhatstambhaṃ mano vyāptajagattrayam ,
pañcasrotaḥśirākṛṣṭamuktānantarasadravam 23
23. teṣām mūlam bṛhatstambham manaḥ vyāptajagatrayam
pañcasrotaḥśirākṛṣṭamuktānantarasadravam
23. teṣām mūlam bṛhatstambham manaḥ vyāptajagatrayam
pañcasrotaḥśirākṛṣṭamuktānantarasadravam
23. The great pillar that is the root of those (organs) is the mind (manas), which pervades the three worlds and emits an endless flow of vital essence, drawn from the channels of the five streams.
तस्य मूलं विदुर्जीवं चेत्योन्मुखचिदात्मकम् ।
चेत्यस्य चेतनं मूलं सर्वमूलैककारणम् ॥ २४ ॥
tasya mūlaṃ vidurjīvaṃ cetyonmukhacidātmakam ,
cetyasya cetanaṃ mūlaṃ sarvamūlaikakāraṇam 24
24. tasya mūlam viduḥ jīvam cetyonmukhacidātmakam
cetyasya cetanam mūlam sarvamūlaikakāraṇam
24. tasya mūlam cetyonmukhacidātmakam jīvam viduḥ
cetyasya mūlam cetanam sarvamūlaikakāraṇam
24. They know its (the mind's) root to be the individual soul (jīva), whose essence is consciousness (cit) directed towards objects of perception. The conscious principle (cetana) is the root of what is perceived, the single cause of all roots.
चितेस्तु ब्रह्म मूलं यत्तस्य मूलं न विद्यते ।
अनाख्यत्वादनन्तत्वाच्छुद्धत्वात्सत्यरूपिणः ॥ २५ ॥
citestu brahma mūlaṃ yattasya mūlaṃ na vidyate ,
anākhyatvādanantatvācchuddhatvātsatyarūpiṇaḥ 25
25. citeḥ tu brahma mūlam yat tasya mūlam na vidyate
| anākhyatvāt anantatvāt śuddhatvāt satya-rūpiṇaḥ
25. yat brahma citeḥ mūlam (asti),
tasya mūlam na vidyate (yat) anākhyatvāt anantatvāt śuddhatvāt satya-rūpiṇaḥ (asti)
25. Indeed, (brahman) is the origin of pure consciousness (cit), but there is no origin for that (brahman) itself. This is because it is unnameable, infinite, pure, and of the nature of truth.
सर्वेषां कर्मणामेवं वेदनं बीजमुत्तमम् ।
स्वरूपं चेतयित्वान्तस्ततः स्पन्दः प्रवर्तते ॥ २६ ॥
sarveṣāṃ karmaṇāmevaṃ vedanaṃ bījamuttamam ,
svarūpaṃ cetayitvāntastataḥ spandaḥ pravartate 26
26. sarveṣām karmaṇām evam vedanam bījam uttamam |
sva-rūpam cetayitvā antaḥ tataḥ spandaḥ pravartate
26. evam sarveṣām karmaṇām uttamam bījam vedanam (asti)
sva-rūpam antaḥ cetayitvā tataḥ spandaḥ pravartate
26. In this way, the supreme seed of all actions (karma) is knowledge. Having made one's true nature (sva-rūpa) conscious within, then activity (spanda) begins.
मुने चेतनमेवाद्यं कर्मणां बीजमुच्यते ।
तस्मिन्सति महाशाखो जायते देहशाल्मलिः ॥ २७ ॥
mune cetanamevādyaṃ karmaṇāṃ bījamucyate ,
tasminsati mahāśākho jāyate dehaśālmaliḥ 27
27. mune cetanam eva ādyam karmaṇām bījam ucyate
| tasmin sati mahā-śākhaḥ jāyate deha-śālmaliḥ
27. mune! cetanam eva karmaṇām ādyam bījam ucyate tasmin sati,
mahā-śākhaḥ deha-śālmaliḥ jāyate
27. O sage, consciousness is indeed declared to be the primordial seed of actions (karma). When that (consciousness) exists, the body (deha) arises like a great, multi-branched silk-cotton tree.
एतच्चेतनशब्दार्थभावनावलितं यदि ।
तत्कर्म बीजतामेति नो चेत्सत्परमं पदम् ॥ २८ ॥
etaccetanaśabdārthabhāvanāvalitaṃ yadi ,
tatkarma bījatāmeti no cetsatparamaṃ padam 28
28. etat cetana-śabda-artha-bhāvanā-āvalitam yadi |
tat karma bījatām eti na u cet sat paramam padam
28. yadi etat cetana-śabda-artha-bhāvanā-āvalitam (asti),
tat karma bījatām eti; u na cet (etat) sat paramam padam (asti)
28. If this (consciousness) is infused with the profound contemplation of the meaning of the word 'consciousness' (i.e., understood in a way that fuels action), then action (karma) attains the state of being a seed (perpetuating the cycle). If not, (it is) the supreme reality (sat).
चितिश्चेतनशब्दार्थभावनावलिता यदि ।
तत्कर्म बीजतामेति नो चेदाद्यं परं पदम् ॥ २९ ॥
citiścetanaśabdārthabhāvanāvalitā yadi ,
tatkarma bījatāmeti no cedādyaṃ paraṃ padam 29
29. citiḥ cetana-śabdārtha-bhāvanā-āvalitā yadi
tat karma bījatām eti no cet ādyaṃ param padam
29. yadi citiḥ cetana-śabdārtha-bhāvanā-āvalitā
tat karma bījatām eti no cet ādyaṃ param padam
29. If consciousness (citi) is imbued with the notion of being a conscious entity, then that action (karma) becomes a seed (bīja) for future existence. Otherwise, it attains the primal, supreme state (parama padam).
तस्माद्वेदनमेवेह कर्म कारणमाकृतेः ।
यदेतत्कर्मणां प्रोक्तं त्वयैवोक्तं मुनीश्वर ॥ ३० ॥
tasmādvedanameveha karma kāraṇamākṛteḥ ,
yadetatkarmaṇāṃ proktaṃ tvayaivoktaṃ munīśvara 30
30. tasmāt vedanam eva iha karma kāraṇam ākṛteḥ yat
etat karmaṇām proktam tvayā eva uktam munīśvara
30. tasmāt iha vedanam eva karma ākṛteḥ kāraṇam yat
etat karmaṇām proktam tvayā eva uktam munīśvara
30. Therefore, in this world, it is indeed inner perception (vedana) itself that is the cause of both action (karma) and its subsequent manifestation (ākṛti). This very principle concerning actions (karma) has been declared by you yourself, O chief of sages.
श्रीवसिष्ठ उवाच ।
अस्य राघव सूक्ष्मस्य कर्मणो वेदनात्मनः ।
कस्त्यागः किमनुष्ठानं यावद्देहमिति स्थितम् ॥ ३१ ॥
śrīvasiṣṭha uvāca ,
asya rāghava sūkṣmasya karmaṇo vedanātmanaḥ ,
kastyāgaḥ kimanuṣṭhānaṃ yāvaddehamiti sthitam 31
31. śrī-vasiṣṭha uvāca asya rāghava sūkṣmasya karmaṇaḥ
vedanā-ātmanaḥ kaḥ tyāgaḥ kim anuṣṭhānam yāvat deham iti sthitam
31. śrī-vasiṣṭha uvāca rāghava asya sūkṣmasya vedanā-ātmanaḥ
karmaṇaḥ kaḥ tyāgaḥ kim anuṣṭhānam yāvat deham iti sthitam
31. Śrī Vasiṣṭha said: O Rāghava, what is the renunciation (tyāga) of this subtle action (karma), which is essentially perception (vedanātman)? And what is its proper performance (anuṣṭhāna) as long as one remains embodied? This is the situation (or, This is the question).
यच्चेत्यते नु तेनाशु बहिरन्तश्च भूयते ।
सत्याकारमसत्यं वा भवत्वाहितविभ्रमम् ॥ ३२ ॥
yaccetyate nu tenāśu bahirantaśca bhūyate ,
satyākāramasatyaṃ vā bhavatvāhitavibhramam 32
32. yat ca cetyate nu tena āśu bahiḥ antaḥ ca bhūyate
satya-ākāram asatyam vā bhavatu āhita-vibhramam
32. yat ca cetyate nu tena āśu bahiḥ ca antaḥ ca bhūyate
satya-ākāram asatyam vā āhita-vibhramam bhavatu
32. Whatever is perceived or conceived (cetyate), that indeed quickly manifests, both externally and internally. Let it be true in appearance or untrue, and let it even be a cause of delusion (vibhrama).
न चेत्यते चेत्तदलं भ्रमादस्माद्विमुच्यते ।
भ्रमः सत्योऽस्त्वसत्यो वा किं विचारणयानया ॥ ३३ ॥
na cetyate cettadalaṃ bhramādasmādvimucyate ,
bhramaḥ satyo'stvasatyo vā kiṃ vicāraṇayānayā 33
33. na cetyate cet tat alam bhramāt asmāt vimucyate |
bhramaḥ satyaḥ astu asatyaḥ vā kim vicāraṇayā anayā ||
33. cet tat na cetyate (tada) alam asmāt bhramāt vimucyate
bhramaḥ satyaḥ astu asatyaḥ vā (astu) anayā vicāraṇayā kim
33. If this is not understood, then enough of it. One is liberated (mokṣa) from this delusion. Whether the delusion is real or unreal, what is the purpose of this inquiry?
एतच्चेतनमेवान्तर्विकसत्युद्भवभ्रमैः ।
वासनेच्छामनःकर्मसंकल्पाद्यभिधात्मभिः ॥ ३४ ॥
etaccetanamevāntarvikasatyudbhavabhramaiḥ ,
vāsanecchāmanaḥkarmasaṃkalpādyabhidhātmabhiḥ 34
34. etat cetanam eva antar vikasati udbhava-bhramaiḥ |
vāsanā-icchā-manas-karma-saṅkalpa-ādi-abhidhā-ātmabhiḥ ||
34. etat cetanam eva antar udbhava-bhramaiḥ vikasati
vāsanā-icchā-manas-karma-saṅkalpa-ādi-abhidhā-ātmabhiḥ
34. This very consciousness unfolds internally through delusions of origination, manifesting itself by means of various names (or aspects) like latent impressions (vāsanā), desires (icchā), mental activities (manas), actions (karma), and volitions (saṅkalpa).
प्रबुद्धस्याप्रबुद्धस्य देहिनो देहगेहके ।
आदेहं विद्यते चित्तं त्यागस्तस्य न विद्यते ॥ ३५ ॥
prabuddhasyāprabuddhasya dehino dehagehake ,
ādehaṃ vidyate cittaṃ tyāgastasya na vidyate 35
35. prabuddhasya aprabuddhasya dehinaḥ deha-gehake |
ā-deham vidyate cittam tyāgaḥ tasya na vidyate ||
35. prabuddhasya aprabuddhasya dehinaḥ deha-gehake
cittam ā-deham vidyate tasya tyāgaḥ na vidyate
35. For both the enlightened and the unenlightened embodied being, within the 'house' of the body, the mind (citta) exists as long as the body endures. There is no abandonment of it.
जीवतां तस्य संत्यागः कथं नामोपपद्यते ।
केवलं कर्मशब्दार्थभावनाभावने सति ॥ ३६ ॥
jīvatāṃ tasya saṃtyāgaḥ kathaṃ nāmopapadyate ,
kevalaṃ karmaśabdārthabhāvanābhāvane sati 36
36. jīvatām tasya santyāgaḥ katham nāma upapadyate |
kevalam karma-śabda-artha-bhāvanā-abhāvane sati ||
36. jīvatām tasya santyāgaḥ katham nāma upapadyate ? kevalam
karma-śabda-artha-bhāvanā-abhāvane sati (evam upapadyate)
36. For those who are living, how can the complete abandonment of that (mind, citta) ever be possible? It is only when there is both the contemplation of the true meaning of the word 'action' (karma) and a non-cultivation (of attachment to its fruits or other mental constructs).
कर्माकर्मत्वमुत्सृज्य स्वयमेव भवत्यजम् ।
असंभवति संत्यागे कर्मणो यः करोति हि ॥ ३७ ॥
karmākarmatvamutsṛjya svayameva bhavatyajam ,
asaṃbhavati saṃtyāge karmaṇo yaḥ karoti hi 37
37. karma-akarmatvam utsṛjya svayam eva bhavati ajam
asaṃbhavati saṃtyāge karmaṇaḥ yaḥ karoti hi
37. yaḥ karma-akarmatvam utsṛjya svayam eva ajam bhavati,
hi asaṃbhavati saṃtyāge karmaṇaḥ karoti.
37. By relinquishing the duality of action (karma) and non-action, one spontaneously becomes unborn (ajam). Indeed, this occurs for the one who performs actions (karma) even when the complete cessation of action (karma) is not possible.
इदं कर्तव्यतात्यागं न किंचित्तेन तत्कृतम् ।
बोधादिदंतासंवित्तेः स्वयं विलयनात्तु यत् ॥ ३८ ॥
idaṃ kartavyatātyāgaṃ na kiṃcittena tatkṛtam ,
bodhādidaṃtāsaṃvitteḥ svayaṃ vilayanāttu yat 38
38. idam kartavyatā-tyāgam na kiṃcit tena tat kṛtam
bodhāt idaṃtā-asaṃvitteḥ svayam vilayanāt tu yat
38. idam kartavyatā-tyāgam (iti na),
tena na kiṃcit tat kṛtam.
tu yat bodhāt idaṃtā-asaṃvitteḥ svayam vilayanāt (bhavati,
tat eva tyāgaḥ).
38. The renunciation of the sense 'this must be done' does not mean that nothing is accomplished by that person. Instead, it is that which arises from the spontaneous dissolution of the awareness of 'this-ness' (idaṃtā-asaṃvitti), brought about by true realization (bodha).
जगतस्तं विदुस्त्यागमसङ्गं मोक्षमेव च ।
वेदनं सति संवेद्ये सर्गादावेव वेद्यदृक् ॥ ३९ ॥
jagatastaṃ vidustyāgamasaṅgaṃ mokṣameva ca ,
vedanaṃ sati saṃvedye sargādāveva vedyadṛk 39
39. jagataḥ tam viduḥ tyāgam asaṅgam mokṣam eva ca
vedanam sati saṃvedye sarga-ādau eva vedya-dṛk
39. (janaḥ) jagataḥ tam tyāgam asaṅgam mokṣam eva ca viduḥ.
(yathā) sati saṃvedye vedanam (bhavati,
tathā) sarga-ādau eva vedya-dṛk (bhavati).
39. People consider that (referring to the dissolution of 'this-ness') to be renunciation (tyāga), non-attachment (asaṅga), and indeed liberation (mokṣa). For perception (vedana) exists when there is a perceivable object (saṃvedya); likewise, from the very beginning of creation (sarga), there is a seer of the knowable (vedya-dṛk).
नोत्पन्ना विद्यते नैव तस्मात्किं क्वेव वेदनम् ।
वेद्योन्मुखत्वं संत्यज्य रूपं यद्वेदनस्य वै ॥ ४० ॥
notpannā vidyate naiva tasmātkiṃ kveva vedanam ,
vedyonmukhatvaṃ saṃtyajya rūpaṃ yadvedanasya vai 40
40. na utpannā vidyate na eva tasmāt kim kva eva vedanam
vedya-unmukhatvam saṃtyajya rūpam yat vedanasya vai
40. vedanam na utpannā na eva vidyate.
tasmāt kim kva eva vedanam? yat vedanasya rūpam (astīti) vedya-unmukhatvam saṃtyajya vai (labhyate).
40. True perception (vedana) is not generated, nor does it exist (as a separate entity). Therefore, what and where then is (ordinary) perception (vedana)? It is indeed that essential nature (rūpa) of awareness which remains after completely abandoning the orientation towards objects of knowledge (vedya-unmukhatvam).
न वेदनं तन्नो कर्म तच्छान्तं ब्रह्म कथ्यते ।
चेतनं प्रोच्यते कर्म संसृत्याभ्रविकासितम् ॥ ४१ ॥
na vedanaṃ tanno karma tacchāntaṃ brahma kathyate ,
cetanaṃ procyate karma saṃsṛtyābhravikāsitam 41
41. na vedanam tat na u karma tat śāntam brahma kathyate
cetanam procyate karma saṃsṛtyā abhra-vikāsitam
41. tat vedanam na,
u karma na.
tat śāntam brahma kathyate.
cetanam karma saṃsṛtyā abhra-vikāsitam procyate.
41. That which is neither perception nor action (karma) is declared to be the tranquil supreme reality (brahman). In contrast, conscious activity is called action (karma), expanded like a cloud by the cycle of transmigration (saṃsāra).
अचेतनं विदुर्मोक्षं ज्ञं प्रत्येवोपदेशगीः ।
त्यागो हि कर्मणां तस्मादादेहं नोपपद्यते ॥ ४२ ॥
acetanaṃ vidurmokṣaṃ jñaṃ pratyevopadeśagīḥ ,
tyāgo hi karmaṇāṃ tasmādādehaṃ nopapadyate 42
42. acetanam viduḥ mokṣam jñam prati eva upadeśa-gīḥ
tyāgaḥ hi karmaṇām tasmāt ā-deham na upapadyate
42. acetanam mokṣam viduḥ.
upadeśa-gīḥ jñam prati eva (asti).
tasmāt hi karmaṇām tyāgaḥ ā-deham na upapadyate.
42. They declare the unconscious state to be liberation (mokṣa); however, this teaching is only for the knower. Therefore, the abandonment of actions (karma) is indeed not possible for one who is embodied.
यैस्तु संपूज्यते कर्म तन्मूलं तैर्न मुच्यते ।
मूलं स्वकर्मणः संविन्मनसो वासनात्मनः ॥ ४३ ॥
yaistu saṃpūjyate karma tanmūlaṃ tairna mucyate ,
mūlaṃ svakarmaṇaḥ saṃvinmanaso vāsanātmanaḥ 43
43. yaiḥ tu saṃpūjyate karma tat mūlam taiḥ na mucyate
mūlam sva-karmaṇaḥ saṃvit manasaḥ vāsanā-ātmanaḥ
43. yaiḥ tu karma saṃpūjyate,
taiḥ tat mūlam na mucyate.
sva-karmaṇaḥ mūlam manasaḥ vāsanā-ātmanaḥ saṃvit (asti).
43. But those by whom action (karma) is revered are not liberated from its root. The root of one's own action (karma) is the consciousness (saṃvit) of the mind, which is intrinsically of the nature of inherent tendencies (vāsanā).
सा चादेहं समुच्छेत्तुमृते बोधान्न शक्यते ।
राम केवलमेषान्तः कर्ममूलकरा परा ॥ ४४ ॥
sā cādehaṃ samucchettumṛte bodhānna śakyate ,
rāma kevalameṣāntaḥ karmamūlakarā parā 44
44. sā ca ā-deham samucchettum ṛte bodhāt na śakyate
rāma kevalam eṣā antaḥ karma-mūla-karā parā
44. rāma,
sā ca bodhāt ṛte ā-deham samucchettum na śakyate.
eṣā kevalam antaḥ parā karma-mūla-karā (asti).
44. And that (inherent tendency) cannot be entirely eradicated until the body perishes, except through true knowledge. O Rama, this alone is the inner essence, the supreme producer of the root of action (karma).
सूक्ष्मसंविदसंवित्त्या स्वयत्नेन निकृन्त्यते ।
येन संविदसंवित्त्या स्वयत्नेन विचार्यते ॥ ४५ ॥
sūkṣmasaṃvidasaṃvittyā svayatnena nikṛntyate ,
yena saṃvidasaṃvittyā svayatnena vicāryate 45
45. sūkṣmasaṃvidasaṃvittyā svayatnena nikṛntyate
yena saṃvidasaṃvittyā svayatnena vicāryate
45. sūkṣmasaṃvidasaṃvittyā svayatnena nikṛntyate.
yena svayatnena saṃvidasaṃvittyā vicāryate.
45. The non-cognition of subtle awareness is eradicated through one's own effort. And by that very self-effort, the non-cognition of awareness is thoroughly investigated.
तेन संसृतिवृक्षस्य
मूलकाषो वितन्यते ॥ ४६ ॥
tena saṃsṛtivṛkṣasya
mūlakāṣo vitanyate 46
46. tena saṃsṛtivṛkṣasya
mūlakāṣaḥ vitanyate
46. tena saṃsṛtivṛkṣasya mūlakāṣaḥ vitanyate.
46. By that [self-effort], the root-cutting of the tree of transmigration (saṃsāra) is accomplished.
अचेतनाकाशमनन्यदेकं तदेवमस्ति त्विदमर्थहीनम् ।
तद्व्योमरूपं यत एतदेवं निरामयं चेतनसारमाहुः ॥ ४७ ॥
acetanākāśamananyadekaṃ tadevamasti tvidamarthahīnam ,
tadvyomarūpaṃ yata etadevaṃ nirāmayaṃ cetanasāramāhuḥ 47
47. acetana ākāśam ananya ekam tat evam asti tu idam arthahīnam
tat vyomarūpam yataḥ etad evam nirāmayam cetanasāram āhuḥ
47. acetanam ananyam ekam ākāśam tat evam asti,
tu idam arthahīnam.
yataḥ etad evam nirāmayam,
tat vyomarūpam cetanasāram āhuḥ.
47. Unconscious, non-distinct, and singular space - such it exists, yet this [view of it] is devoid of purpose. That very form of space, because it is thus flawless, they declare to be the essence of consciousness (cetanasāra).

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 (current chapter) 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 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