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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-38

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श्रीवसिष्ठ उवाच ।
चित्पश्यति जगन्मिथ्या स्ववेदनविबोधिता ।
व्योम्नि मायाञ्जनासिक्ता दृगिवाचलतान्तरम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
citpaśyati jaganmithyā svavedanavibodhitā ,
vyomni māyāñjanāsiktā dṛgivācalatāntaram 1
1. cit paśyati jagat mithyā svavedanavibodhitā
vyomni māyāñjanāsiktā dṛk iva acalatāntaram
1. svavedanavibodhitā cit jagat mithyā paśyati,
māyāñjanāsiktā dṛk vyomni acalatāntaram iva.
1. Śrī Vasiṣṭha said: Consciousness (cit), awakened by its own inherent awareness, perceives the world as an illusion (mithyā), just as an eye, smeared with the darkness of illusion (māyā), perceives an internal stillness within space.
ब्रह्मसर्गश्चित्तसर्गो द्वावेतौ सदृशौ मतौ ।
परमार्थस्वरूपत्वादक्षुब्धत्वात्सदैव च ॥ २ ॥
brahmasargaścittasargo dvāvetau sadṛśau matau ,
paramārthasvarūpatvādakṣubdhatvātsadaiva ca 2
2. brahmasargaḥ cittasargaḥ dvau etau sadṛśau matau
paramārthasvarūpatvāt akṣubdhatvāt sadā eva ca
2. brahmasargaḥ ca cittasargaḥ ca etau dvau sadṛśau matau.
(tat) paramārthasvarūpatvāt ca sadā akṣubdhatvāt eva (asti).
2. The emanation of Brahman (brahmasarga) and the mind's own creation (cittasarga) - these two are regarded as identical. This is due to their inherent nature being the ultimate reality (paramārthasvarūpa) and because they remain perpetually undisturbed.
ज्ञानरूपतयाबाह्यं बाह्यं चानुभवात्तथा ।
सत्यरूपमतः सत्यां विद्धि बाह्यार्थरूपताम् ॥ ३ ॥
jñānarūpatayābāhyaṃ bāhyaṃ cānubhavāttathā ,
satyarūpamataḥ satyāṃ viddhi bāhyārtharūpatām 3
3. jñānarūpatayā abāhyam bāhyam ca anubhavāt tathā
satyarūpam ataḥ satyām viddhi bāhyārtharūpatām
3. jñānarūpatayā abāhyam ca anubhavāt tathā bāhyam
satyarūpam ataḥ bāhyārtharūpatām satyām viddhi
3. Because it is non-external by its nature as knowledge, and also external through experience, and because its inherent nature is truth; therefore, understand the perceived reality of external objects to be true.
बाह्यार्थवादविज्ञानवादयोरैक्यमेव नः ।
वेदनात्मैकरूपत्वात्सर्वदा सदसंस्थितेः ॥ ४ ॥
bāhyārthavādavijñānavādayoraikyameva naḥ ,
vedanātmaikarūpatvātsarvadā sadasaṃsthiteḥ 4
4. bāhyārthavādavijñānavādayoḥ aikyam eva naḥ
vedanātmaikarūpatvāt sarvadā sat-asaṃsthiteḥ
4. naḥ bāhyārthavādavijñānavādayoḥ aikyam eva (asti).
vedanātmaikarūpatvāt sarvadā sat-asaṃsthiteḥ (ca asti).
4. For us, there is indeed a unity between the doctrine of external objects and the doctrine of consciousness. This is due to the singular nature of the perceiving self (ātman) and the constant reality of impermanence (non-abiding).
अक्षुब्धखानिलालोकजलभूशान्तिशालिनी ।
तता शून्या महारम्भा ब्रह्मसत्तैव सर्वतः ॥ ५ ॥
akṣubdhakhānilālokajalabhūśāntiśālinī ,
tatā śūnyā mahārambhā brahmasattaiva sarvataḥ 5
5. akṣubdhakhānilālokajalabhūśāntiśālinī tatā
śūnyā mahārambhā brahmasattā eva sarvataḥ
5. brahmasattā eva sarvataḥ akṣubdhakhānilālokajalabhūśāntiśālinī
tatā śūnyā mahārambhā (asti)
5. The very existence of Brahman (brahmasattā) is present everywhere, pervading everything, yet empty (śūnyā), and characterized by immense creative activity (mahārambhā). It is endowed with profound peace, being undisturbed by space (kha), air (anila), light (āloka), water (jala), and earth (bhū).
तस्मै सर्वं ततः सर्वं तत्सर्वं सर्वतश्च तत् ।
तच्च सर्वमयं नित्यं तस्मै सर्वात्मने नमः ॥ ६ ॥
tasmai sarvaṃ tataḥ sarvaṃ tatsarvaṃ sarvataśca tat ,
tacca sarvamayaṃ nityaṃ tasmai sarvātmane namaḥ 6
6. tasmai sarvam tataḥ sarvam tat sarvam sarvataḥ ca
tat tat ca sarvamayam nityam tasmai sarvātmane namaḥ
6. tasmai sarvam (asti).
tataḥ sarvam (asti).
tat sarvam (asti).
ca tat sarvataḥ (asti).
ca tat nityam sarvamayam (asti).
tasmai sarvātmane namaḥ (asti).
6. To Him belongs everything. From Him comes everything. That (divine being) is everything. And that (divine being) is everywhere. And that (divine being) is eternally pervasive, consisting of all. Salutations to Him, the Self (ātman) of all.
चिन्मयत्वाद्यदा चेत्यमेति द्रष्टृचितैकताम् ।
तदा दृश्याङ्गयैवैतच्चेत्यते नान्यथा चिता ॥ ७ ॥
cinmayatvādyadā cetyameti draṣṭṛcitaikatām ,
tadā dṛśyāṅgayaivaitaccetyate nānyathā citā 7
7. cinmayatvāt yadā cetyam eti draṣṭṛcitaikatām
tadā dṛśyāṅgayā eva etat cetyate na anyathā citā
7. yadā cinmayatvāt cetyam draṣṭṛcitaikatām eti
tadā etat dṛśyāṅgayā eva cetyate citā anyathā na
7. When, by its very nature as consciousness (cinmayatvāt), the cognizable object (cetyam) attains oneness with the consciousness (cit) of the perceiver (draṣṭṛ), then it is cognized solely through its aspect as the perceived, and not otherwise by consciousness (citā).
यदा चिन्मात्रमेवेयं द्रष्टृदर्शनदृश्यदृक् ।
तदानुभवनं तत्र सर्वस्य फलितं स्थितम् ॥ ८ ॥
yadā cinmātrameveyaṃ draṣṭṛdarśanadṛśyadṛk ,
tadānubhavanaṃ tatra sarvasya phalitaṃ sthitam 8
8. yadā citmātram eva iyam draṣṭṛdarśanadṛśyadṛk
tadā anubhavanam tatra sarvasya phalitam sthitam
8. yadā iyam citmātram eva draṣṭṛdarśanadṛśyadṛk
tadā tatra sarvasya anubhavanam phalitam sthitam
8. When this (consciousness) is simply consciousness (citmātram), being itself the seer (draṣṭṛ), the act of seeing (darśana), and the object seen (dṛśya), then the experience (anubhavanam) of all is found fully realized therein.
द्रष्टृदृश्ये न यद्येकमभविष्यच्चिदात्मके ।
तद्दृश्यास्वादमज्ञः स्यान्ना दृष्ट्वेक्षुमिवोपलः ॥ ९ ॥
draṣṭṛdṛśye na yadyekamabhaviṣyaccidātmake ,
taddṛśyāsvādamajñaḥ syānnā dṛṣṭvekṣumivopalaḥ 9
9. draṣṭṛdṛśye na yadi ekam abhaviṣyat citātmake tat
dṛśyāsvādam ajñaḥ syāt na dṛṣṭvā ikṣum iva upalaḥ
9. yadi citātmake draṣṭṛdṛśye ekam na abhaviṣyat,
tat ajñaḥ dṛśyāsvādam na syāt,
upalaḥ ikṣum dṛṣṭvā iva.
9. If the seer (draṣṭṛ) and the seen (dṛśya), inherently being of the nature of consciousness (citātmake), were not one (ekam), then the ignorant person would not experience the taste of the perceived (dṛśyāsvādam), just as a stone (upalaḥ), even after seeing sugarcane (ikṣum), does not taste it.
चिन्मयत्वाच्चितौ चेत्यं जलमप्स्विव मज्जति ।
तेनानुभूतिर्भवति नान्यथा काष्ठयोरिव ॥ १० ॥
cinmayatvāccitau cetyaṃ jalamapsviva majjati ,
tenānubhūtirbhavati nānyathā kāṣṭhayoriva 10
10. cinmayatvāt citau cetyam jalam apsu iva majjati
tena anubhūtiḥ bhavati na anyathā kāṣṭhayoḥ iva
10. cinmayatvāt cetyam citau jalam apsu iva majjati.
tena anubhūtiḥ bhavati,
anyathā kāṣṭhayoḥ iva na.
10. By virtue of its nature as consciousness (cinmayatvāt), the cognizable object (cetyam) merges into consciousness (citau), just as water (jalam) dissolves into other waters (apsu). For this reason, (true) experience (anubhūtiḥ) arises; it does not occur otherwise, like with two pieces of wood (kāṣṭhayoḥ).
सजातीयैकताभावाद्यद्वत्काष्ठ न चेतते ।
दारु तद्वदपि द्रष्टा दृश्यं नाज्ञास्यदाजडम् ॥ ११ ॥
sajātīyaikatābhāvādyadvatkāṣṭha na cetate ,
dāru tadvadapi draṣṭā dṛśyaṃ nājñāsyadājaḍam 11
11. sajātīyaikatābhāvāt yadvat kāṣṭham na cetate
dāru tadvat api draṣṭā dṛśyam na ajñāsyat ājadam
11. yadvat sajātīyaikatābhāvāt kāṣṭham dāru na cetate
tadvat api draṣṭā dṛśyam ājadam na ajñāsyat
11. Just as wood does not perceive another piece of wood because of the absence of a shared conscious nature, similarly, the seer (draṣṭā) would not be able to know the seen (dṛśyam) if the seen were entirely inert.
यादृक्सत्तानि काष्ठानि तादृग्रूपं त्वचेतनम् ।
जानन्ति नेतरत्तस्माद्दृश्यं चिद्दृश्यचेतनम् ॥ १२ ॥
yādṛksattāni kāṣṭhāni tādṛgrūpaṃ tvacetanam ,
jānanti netarattasmāddṛśyaṃ ciddṛśyacetanam 12
12. yādṛksattāni kāṣṭhāni tādṛgrūpam tu acetanam
jānanti na itarat tasmāt dṛśyam cit dṛśyacetanam
12. yādṛksattāni kāṣṭhāni tu acetanam tādṛgrūpam
jānanti na itarat tasmāt dṛśyam cit dṛśyacetanam
12. Just as pieces of wood, being of an inert nature, relate only to things of their own kind and are themselves unconscious, knowing nothing else; therefore, the seen (dṛśyam) is (of the nature of) consciousness (cit), and [thus] the seen (dṛśya) is conscious (cetanam).
महाचिदात्मनैवास्ति जलानिलधराश्मतम् ।
नैतेषु स्पन्दबुद्ध्यादि प्राणजीवाद्यभावतः ॥ १३ ॥
mahācidātmanaivāsti jalāniladharāśmatam ,
naiteṣu spandabuddhyādi prāṇajīvādyabhāvataḥ 13
13. mahācidātmanā eva asti jalāniladharāśmatam na
eteṣu spandabuddhyādi prāṇajīvādyabhāvataḥ
13. jalāniladharāśmatam mahācidātmanā eva asti
eteṣu spandabuddhyādi na prāṇajīvādyabhāvataḥ
13. The elements like water, air, earth, and stone exist only by the power of the great consciousness (mahācidātman). However, in these, there is no vibration, intellect (buddhi), etc., due to the absence of life-force (prāṇa), individual souls (jīva), and so forth.
प्राणबुद्ध्यादयः सत्तां भावनावशतो गताः ।
भावना चिच्चमत्कारः स यथेच्छमुदेति च ॥ १४ ॥
prāṇabuddhyādayaḥ sattāṃ bhāvanāvaśato gatāḥ ,
bhāvanā ciccamatkāraḥ sa yathecchamudeti ca 14
14. prāṇabuddhyādayaḥ sattām bhāvanāvaśataḥ gatāḥ
bhāvanā cit camatkāraḥ saḥ yatheccham udeti ca
14. prāṇabuddhyādayaḥ bhāvanāvaśataḥ sattām gatāḥ
bhāvanā cit camatkāraḥ saḥ yatheccham ca udeti
14. Life-force (prāṇa), intellect (buddhi), and so forth, attain their existence by the power of ideation (bhāvanā). This ideation (bhāvanā) is the marvel of consciousness (cit), and that (marvel/ideation) manifests itself as one desires.
जगत्तया शान्ततया ब्रह्मसत्तावतिष्ठते ।
पुंस्तया गत एवात्मा रेतोवटकबीजयोः ॥ १५ ॥
jagattayā śāntatayā brahmasattāvatiṣṭhate ,
puṃstayā gata evātmā retovaṭakabījayoḥ 15
15. jagattayā śāntatayā brahmasattā avatiṣṭhate |
puṃstayā gataḥ eva ātmā retaḥ vaṭaka-bījayoh
15. brahmasattā jagattayā śāntatayā avatiṣṭhate
ātmā puṃstayā gataḥ eva retaḥ vaṭaka-bījayoh
15. The existence of Brahman (brahman) abides through its manifestation as the world and as tranquility. Similarly, the self (ātman), having taken on masculinity, is indeed present in the semen and the banyan seed (as their subtle essence).
सर्वाग्राणुमये बीजे योऽस्मादग्रगतोऽणुकः ।
स स तत्तद्भवत्यग्रं बीजं च स्वात्मनि स्थितः ॥ १६ ॥
sarvāgrāṇumaye bīje yo'smādagragato'ṇukaḥ ,
sa sa tattadbhavatyagraṃ bījaṃ ca svātmani sthitaḥ 16
16. sarvāgrāṇumaye bīje yaḥ asmāt agragaḥ aṇukaḥ | saḥ
saḥ tat tat bhavati agram bījam ca svātmani sthitaḥ
16. sarvāgrāṇumaye bīje yaḥ aṇukaḥ asmāt agragaḥ saḥ
saḥ tat tat agram bījam ca bhavati svātmani sthitaḥ
16. Within the seed, which is composed entirely of the subtlest particles, whichever minute particle emerges as the primary one, that very particle becomes the leading (or primary) seed, and it remains situated in its own essential nature (ātman).
ब्रह्म सर्वपराण्वात्मा यो यस्मादर्थतोऽणुकः ।
स स तत्तद्भवेद्वस्तु वस्तुब्रह्मैव तिष्ठति ॥ १७ ॥
brahma sarvaparāṇvātmā yo yasmādarthato'ṇukaḥ ,
sa sa tattadbhavedvastu vastubrahmaiva tiṣṭhati 17
17. brahma sarva-parāṇu-ātmā yaḥ yasmāt arthataḥ aṇukaḥ |
saḥ saḥ tat tat bhavet vastu vastu-brahma eva tiṣṭhati
17. brahma sarva-parāṇu-ātmā yaḥ aṇukaḥ yasmāt arthataḥ
saḥ saḥ tat tat vastu bhavet vastu-brahma eva tiṣṭhati
17. Brahman (brahman), whose intrinsic nature (ātman) is the totality of all subtle particles; whatever minute particle arises essentially from this (Brahman), that very particle becomes each specific phenomenon (vastu). Indeed, Brahman (brahman) itself always remains as the ultimate reality (vastu).
द्रव्यमेव यथा द्रव्यं तिर्यगूर्ध्वमधस्तथा ।
सर्वमेव तथा ब्रह्म येन तेन यथा तथा ॥ १८ ॥
dravyameva yathā dravyaṃ tiryagūrdhvamadhastathā ,
sarvameva tathā brahma yena tena yathā tathā 18
18. dravyam eva yathā dravyam tiryāk ūrdhvam adhaḥ tathā
| sarvam eva tathā brahma yena tena yathā tathā
18. yathā dravyam eva dravyam tiryāk ūrdhvam adhaḥ
tathā tathā sarvam eva brahma yena tena yathā tathā
18. Just as substance (dravya) itself exists as substance (dravya), pervading horizontally, upwards, and downwards, similarly, all things are indeed Brahman (brahman), manifesting in whatever way or manner.
हेमत्वमेव नान्यत्वं हेमरूपशते यथा ।
शान्तत्वमेव शान्तस्य सर्गाहंत्वगणे तथा ॥ १९ ॥
hematvameva nānyatvaṃ hemarūpaśate yathā ,
śāntatvameva śāntasya sargāhaṃtvagaṇe tathā 19
19. hematvam eva na anyatvam hemarūpaśate yathā
śāntatvam eva śāntasya sargāhantvagaṇe tathā
19. yathā hemarūpaśate hematvam eva na anyatvam,
tathā śāntasya sargāhantvagaṇe śāntatvam eva.
19. Just as in hundreds of forms of gold there is only gold-ness and no otherness, so too, in the multitude of individual creative manifestations of the tranquil one, there is only tranquility.
पार्श्वस्थस्वप्नमेघौघा यथा तव न काश्चन ।
सर्गप्रलयसंरम्भास्तथा खात्मान एव मे ॥ २० ॥
pārśvasthasvapnameghaughā yathā tava na kāścana ,
sargapralayasaṃrambhāstathā khātmāna eva me 20
20. pārśvastha svapnameghaughāḥ yathā tava na kāścana
sargapralayasaṃrambhāḥ tathā khātmānaḥ eva me
20. yathā pārśvastha svapnameghaughāḥ tava na kāścana,
tathā sargapralayasaṃrambhāḥ me khātmānaḥ eva.
20. Just as the masses of dream-like clouds situated nearby are nothing to you, similarly, the tumultuous processes of creation and dissolution are merely my own inner manifestations (ātman).
पङ्कता कल्पिता व्योम्नो या पुत्रकपताकिनी ।
सा यथा शान्ततामात्रं खमेवेदं तथा जगत् ॥ २१ ॥
paṅkatā kalpitā vyomno yā putrakapatākinī ,
sā yathā śāntatāmātraṃ khamevedaṃ tathā jagat 21
21. paṅkatā kalpitā vyomnaḥ yā putraka patākinī sā
yathā śāntatāmātram kham eva idam tathā jagat
21. putraka,
yathā vyomnaḥ yā kalpitā patākinī paṅkatā,
sā śāntatāmātram kham eva; tathā idam jagat (kham eva).
21. O son, just as the imagined dirtiness of the sky (vyoman), which is like an illusory flag, is in reality merely pure tranquility, so too is this entire universe (jagat) simply space (kha) itself.
संकल्पभ्रम एवान्तः पुष्पीभूय जगत्स्थितम् ।
जलावनितलक्लिन्नबीजं कल्प इव द्रुमः ॥ २२ ॥
saṃkalpabhrama evāntaḥ puṣpībhūya jagatsthitam ,
jalāvanitalaklinnabījaṃ kalpa iva drumaḥ 22
22. saṃkalpabhramaḥ eva antaḥ puṣpībhūya jagat
sthitam jalāvanitalaklinnabījam kalpaḥ iva drumaḥ
22. antaḥ puṣpībhūya jagat sthitam (yat),
tat saṃkalpabhramaḥ eva; yathā kalpa iva jalāvanitalaklinnabījam drumaḥ (bhavati).
22. Indeed, the world (jagat) existing is merely the delusion of thought (saṃkalpa) which has blossomed forth within, just like a tree (drumaḥ) grows over an aeon (kalpa) from a seed moistened on the surface of the earth by water.
अनहंतात्मनो ज्ञस्य सत एकत्वमासतः ।
जरत्तृणलवायन्ते ननु नामाऽणिमादयः ॥ २३ ॥
anahaṃtātmano jñasya sata ekatvamāsataḥ ,
jarattṛṇalavāyante nanu nāmā'ṇimādayaḥ 23
23. anahaṃtātmanaḥ jñasya sataḥ ekatvam āsataḥ
| jarattṛṇalavāyante nanu nāma aṇimādayaḥ ||
23. jñasya anahaṃtātmanaḥ sataḥ ekatvam āsataḥ
nanu nāma aṇimādayaḥ jarattṛṇalavāyante
23. For a knower whose individual self (ātman) is free from ego (ahaṅkāra) and who has attained oneness with the ultimate reality (sat), the powers like aṇimā (minuteness) and others certainly become like mere old blades of grass.
त्रैलोक्ये तन्न पश्यामि सदेवासुरमानुषम् ।
एकरोमांशविश्वस्य यल्लोभाय महात्मनः ॥ २४ ॥
trailokye tanna paśyāmi sadevāsuramānuṣam ,
ekaromāṃśaviśvasya yallobhāya mahātmanaḥ 24
24. trailokye tat na paśyāmi sadevasuramānuṣam |
ekaromāṃśaviśvasya yat lobhāya mahātmanaḥ ||
24. trailokye sadevasuramānuṣam tat na paśyāmi yat
ekaromāṃśaviśvasya mahātmanaḥ lobhāya (syāt)
24. I see nothing in the three worlds, including gods, demons, and humans, that could be an object of greed (lobha) for a great soul (mahātman) for whom the entire universe is merely like a single strand of hair.
यथा तथा स्थितस्यापि यत्र तत्र गतस्य च ।
द्वैतसंकल्पसंदोहा न सन्त्यधिगतात्मनः ॥ २५ ॥
yathā tathā sthitasyāpi yatra tatra gatasya ca ,
dvaitasaṃkalpasaṃdohā na santyadhigatātmanaḥ 25
25. yathā tathā sthitasya api yatra tatra gatasya ca |
dvaitasaṅkalpasaṃdohāḥ na santi adhigatātmanaḥ ||
25. adhigatātmanaḥ yathā tathā sthitasya api yatra
tatra gatasya ca dvaitasaṅkalpasaṃdohāḥ na santi
25. For one who has realized the self (ātman), multitudes of dualistic notions do not exist, no matter how one is situated or wherever one has gone.
विश्वमेव नभो यस्य शून्यं सर्वं महात्मनः ।
कुतः कस्य कथं तस्य भवत्विच्छा निरात्मनः ॥ २६ ॥
viśvameva nabho yasya śūnyaṃ sarvaṃ mahātmanaḥ ,
kutaḥ kasya kathaṃ tasya bhavatvicchā nirātmanaḥ 26
26. viśvam eva nabhaḥ yasya śūnyam sarvam mahātmanaḥ |
kutaḥ kasya katham tasya bhavatu icchā nirātmanaḥ ||
26. yasya mahātmanaḥ viśvam eva nabhaḥ sarvam śūnyam,
tasya nirātmanaḥ icchā kutaḥ kasya katham bhavatu?
26. For that great soul (mahātman) for whom the entire universe is indeed as empty as space, and everything (is empty), from where, for whom, and how could any desire (icchā) arise for such an egoless one (nirātman)?
शान्ताशेषविशेषस्य निरेषणविशेषतः ।
सत्तामसत्तां सदृशौ क आकलयितुं क्षमः ॥ २७ ॥
śāntāśeṣaviśeṣasya nireṣaṇaviśeṣataḥ ,
sattāmasattāṃ sadṛśau ka ākalayituṃ kṣamaḥ 27
27. śāntāśeṣaviśeṣasya niḥ-eṣaṇaviśeṣataḥ sattām
asattām sadṛśau kaḥ ākalayitum kṣamaḥ
27. śāntāśeṣaviśeṣasya niḥ-eṣaṇaviśeṣataḥ [ca] kaḥ
sattām asattām sadṛśau ākalayitum kṣamaḥ [bhavati]
27. For that [reality] whose every particular distinction has entirely ceased, and which is specifically free from all seeking, who is capable of grasping existence and non-existence as equivalent?
मारैर्न किंचिन्म्रियते जीवैः किंचिन्न जीवति ।
शुद्धसंविन्मयस्यास्य समालोकस्य खस्य च ॥ २८ ॥
mārairna kiṃcinmriyate jīvaiḥ kiṃcinna jīvati ,
śuddhasaṃvinmayasyāsya samālokasya khasya ca 28
28. māraiḥ na kiñcit mriyate jīvaiḥ kiñcit na jīvati
śuddhasaṃvinmayasya asya samālokasya khasya ca
28. asya śuddhasaṃvinmayasya samālokasya khasya ca [bhūtasya]
māraiḥ kiñcit na mriyate [tathā] jīvaiḥ kiñcit na jīvati
28. Nothing truly dies by death's agents, nor does anything truly live by living beings, for this [reality] which is composed solely of pure consciousness (saṃvid), is universally illuminated, and is like space (kha).
मिथ्या लोकस्य कचतो भ्रान्त्या मरणजन्मनी ।
असत्यपि भ्रान्तिभाजि मृगतृष्णानदीतटे ॥ २९ ॥
mithyā lokasya kacato bhrāntyā maraṇajanmanī ,
asatyapi bhrāntibhāji mṛgatṛṣṇānadītaṭe 29
29. mithyā lokasya kacataḥ bhrāntyā maraṇajanmanī
asati api bhrāntibhāji mṛgatṛṣṇānadītaṭe
29. lokasya kacataḥ [ca] asati api bhrāntibhāji mṛgatṛṣṇānadītaṭe
[yathā] bhrāntyā maraṇajanmanī mithyā [bhāsate]
29. Birth and death appear falsely in the world as it manifests, entirely due to delusion, even though the deluded substratum itself is non-existent, much like being on the bank of a mirage-river.
सम्यक्परीक्षितं यावन्न भ्रान्तिर्न परीक्षकाः ।
न नाम जन्ममरणे केवलं शान्तमव्ययम् ॥ ३० ॥
samyakparīkṣitaṃ yāvanna bhrāntirna parīkṣakāḥ ,
na nāma janmamaraṇe kevalaṃ śāntamavyayam 30
30. samyak parīkṣitam yāvat na bhrāntiḥ na parīkṣakāḥ
na nāma janmamaraṇe kevalam śāntam avyayam
30. yāvat samyak parīkṣitam na [bhavati tāvat]
bhrāntiḥ na [bhavati] [api ca] parīkṣakāḥ na
[bhavanti] [api tu] nāma janmamaraṇe na
[sthaḥ api tu] kevalam śāntam avyayam [asti]
30. As long as [truth] has not been thoroughly investigated, there is delusion and there are those who investigate. Indeed, there are no birth and no death; there is only the peaceful, imperishable [ultimate reality].
दृश्याद्यो विरतिं यात आत्मारामः शमं गतः ।
स सन्नेवासदाभासः परितीर्णभवार्णवः ॥ ३१ ॥
dṛśyādyo viratiṃ yāta ātmārāmaḥ śamaṃ gataḥ ,
sa sannevāsadābhāsaḥ paritīrṇabhavārṇavaḥ 31
31. dṛśyādyaḥ viratim yātaḥ ātmarāmaḥ śamam gataḥ
saḥ san eva asadābhāsaḥ paritīrṇabhavārṇavaḥ
31. saḥ dṛśyādyaḥ viratim yātaḥ ātmarāmaḥ śamam
gataḥ san eva asadābhāsaḥ paritīrṇabhavārṇavaḥ
31. He who has attained detachment from all that is seen and experienced, who delights in the Self (ātman), and who has achieved inner peace, such a one, though truly existing, appears as if non-existent (to the worldly-minded), having completely crossed the ocean of worldly existence (saṃsāra).
दीपनिर्वाणनिर्वाणमस्तंगतमनोगतिम् ।
आत्मन्येव शमं यातं सन्तमेवामलं विदुः ॥ ३२ ॥
dīpanirvāṇanirvāṇamastaṃgatamanogatim ,
ātmanyeva śamaṃ yātaṃ santamevāmalaṃ viduḥ 32
32. dīpanirvāṇanirvāṇam astaṅgatamanogatim ātmani
eva śamam yātam santam eva amalam viduḥ
32. dīpanirvāṇanirvāṇam astaṅgatamanogatim ātmani
eva śamam yātam santam eva amalam viduḥ
32. The wise know that person to be stainless and truly existent, who has attained the ultimate tranquility (nirvāṇa) like the extinguishing of a lamp (dīpanirvāṇa), whose mental activity has completely subsided, and who has achieved peace solely within the Self (ātman).
आबुद्ध्यादि जगद्दृश्यं यस्मै न स्वदते स्वतः ।
आकाशस्येव शान्तस्य तमाहुर्मुक्तमुत्तमाः ॥ ३३ ॥
ābuddhyādi jagaddṛśyaṃ yasmai na svadate svataḥ ,
ākāśasyeva śāntasya tamāhurmuktamuttamāḥ 33
33. ābuddhyādi jagat dṛśyam yasmai na svadate svataḥ
ākāśasya iva śāntasya tam āhuḥ muktam uttamāḥ
33. uttamāḥ tam muktam āhuḥ yasmai ābuddhyādi jagat
dṛśyam svataḥ na svadate śāntasya ākāśasya iva
33. The wise (uttamāḥ) call that person liberated (mokṣa) for whom the entire perceptible world, beginning with the intellect (buddhi), does not inherently appeal, just like the serene sky (remains unaffected).
अहमस्त्यविचारेण विचारेणाहमस्ति नो ।
अभावादहमर्थस्य क्व जगत्क्व च संसृतिः ॥ ३४ ॥
ahamastyavicāreṇa vicāreṇāhamasti no ,
abhāvādahamarthasya kva jagatkva ca saṃsṛtiḥ 34
34. aham asti avicāreṇa vicāreṇa aham asti no
abhāvāt ahamarthasya kva jagat kva ca saṃsṛtiḥ
34. avicāreṇa aham asti,
vicāreṇa aham asti no.
ahamarthasya abhāvāt,
jagat kva? ca saṃsṛtiḥ kva?
34. The notion of 'I' exists when there is no self-inquiry, but with self-inquiry, this 'I' does not exist. From the non-existence of this 'I'-sense, where then is the world, and where is the cycle of rebirth (saṃsāra)?
संवित्संवेदनादेव बुद्ध्याद्याकारवत्स्थितम् ।
रूपालोकमनोरूपं जगद्वेत्ति चिदम्बरम् ॥ ३५ ॥
saṃvitsaṃvedanādeva buddhyādyākāravatsthitam ,
rūpālokamanorūpaṃ jagadvetti cidambaram 35
35. saṃvit saṃvedanāt eva buddhyādi-ākāravat sthitam
rūpa-āloka-mano-rūpam jagat vetti cit-ambaram
35. cit-ambaram saṃvit saṃvedanāt eva buddhyādi-ākāravat
sthitam rūpa-āloka-mano-rūpam jagat vetti
35. The boundless consciousness (cidambaram) perceives the world (jagat) - which is established with forms such as intellect (buddhi) and others, and which has the nature of visible forms, light, and mental forms - solely through its own consciousness (saṃvit) and experience (saṃvedana).
सर्वार्थरिक्तमनसः सतः सर्वात्मनस्तव ।
सर्वथा सर्वदा सर्वं सर्वमाचरणं शिवम् ॥ ३६ ॥
sarvārthariktamanasaḥ sataḥ sarvātmanastava ,
sarvathā sarvadā sarvaṃ sarvamācaraṇaṃ śivam 36
36. sarva-artha-rikta-manasaḥ sataḥ sarva-ātmanaḥ tava
sarvathā sarvadā sarvam sarvam ācaraṇam śivam
36. tava sarva-artha-rikta-manasaḥ sataḥ sarva-ātmanaḥ
sarvathā sarvadā sarvam sarvam ācaraṇam śivam
36. For you, whose mind (manas) is empty of all objects (artha), who are always existent (sat), and who are the self (ātman) of all, all conduct (ācaraṇa), in every way and at all times, is auspicious (śiva).
यत्करोषि यदश्नासि यज्जुहोषि ददासि यत् ।
यत्तपस्यसि हंस्येषि तत्सर्वं शिवमव्ययम् ॥ ३७ ॥
yatkaroṣi yadaśnāsi yajjuhoṣi dadāsi yat ,
yattapasyasi haṃsyeṣi tatsarvaṃ śivamavyayam 37
37. yat karoṣi yat aśnāsi yat juhosi dadāsi yat yat
tapasyasi haṃsi eṣi tat sarvam śivam avyayam
37. yat karoṣi yat aśnāsi yat juhosi yat dadāsi yat
tapasyasi yat haṃsi eṣi tat sarvam śivam avyayam
37. Whatever you do, whatever you eat, whatever you offer (in yajña), whatever you give, whatever austerity (tapas) you practice, whatever you seek - all of that is auspicious (śiva) and imperishable.
यदहं यत्त्वमाशा यद्यत्क्रियाकालखादयः ।
यल्लोकालोकगिरयस्तच्चिद्व्योम शिवं ततम् ॥ ३८ ॥
yadahaṃ yattvamāśā yadyatkriyākālakhādayaḥ ,
yallokālokagirayastaccidvyoma śivaṃ tatam 38
38. yat aham yat tvam āśā yat yat kriyā-kāla-kha-ādayaḥ
yat loka-āloka-girayaḥ tat cit-vyoma śivam tatam
38. yat aham yat tvam āśā yat yat kriyā-kāla-kha-ādayaḥ
yat loka-āloka-girayaḥ tat cit-vyoma śivam tatam
38. Whatever 'I' am, whatever 'you' are, whatever direction, whatever actions, times, and spaces (kha), and whatever the Lokāloka mountains may be - all that is the auspicious (śiva), pervasive sky of consciousness (cit-vyoma).
यद्रूपालोकमननं यत्कालत्रितयं जगत् ।
यज्जरामरणार्त्यादि तन्महाचिन्नभः शिवम् ॥ ३९ ॥
yadrūpālokamananaṃ yatkālatritayaṃ jagat ,
yajjarāmaraṇārtyādi tanmahācinnabhaḥ śivam 39
39. yat rūpālokamananam yat kālatritayam jagat
yat jarāmaraṇārtyādi tat mahācitnabhaḥ śivam
39. yat rūpālokamananam,
yat kālatritayam jagat,
yat jarāmaraṇārtyādi,
tat mahācitnabhaḥ śivam
39. That which is the perception and contemplation of forms, which is the world with its three divisions of time (past, present, future), and which comprises old age, death, suffering, and the like – all of that is the great, auspicious expanse of consciousness.
निश्चिकित्सो निराभासो निरिच्छो निर्मना मुनिः ।
भूत्वा निरात्मा निर्वाणस्तिष्ठ संतिष्ठसे यथा ॥ ४० ॥
niścikitso nirābhāso niriccho nirmanā muniḥ ,
bhūtvā nirātmā nirvāṇastiṣṭha saṃtiṣṭhase yathā 40
40. niścikitsaḥ nirābhāsaḥ niricchaḥ nirmanā muniḥ
bhūtvā nirātmā nirvāṇaḥ tiṣṭha saṃtiṣṭhase yathā
40. niścikitsaḥ nirābhāsaḥ niricchaḥ nirmanā muniḥ
bhūtvā nirātmā nirvāṇaḥ tiṣṭha yathā saṃtiṣṭhase
40. Having become a sage (muni) who is free from doubt, devoid of appearances, desireless, and without a mind, and having become free of individual self (ātman) and extinguished (nirvāṇa), remain steadfast, just as you truly abide.
गतेच्छमननं शान्तमनन्तस्थमभावनम् ।
व्यवहारोऽस्तु ते मा वा स्पन्दास्पन्दैर्यथानिलः ॥ ४१ ॥
gatecchamananaṃ śāntamanantasthamabhāvanam ,
vyavahāro'stu te mā vā spandāspandairyathānilaḥ 41
41. gatecchāmananam śāntam anantastham abhāvanam
vyavahāraḥ astu te mā vā spandāspandaiḥ yathā anilaḥ
41. te (manaḥ) gatecchāmananam śāntam anantastham abhāvanam astu.
vyavahāraḥ te astu vā mā.
yathā anilaḥ spandāspandaiḥ.
41. May your mind be free from desire and mental activity, peaceful, abiding in the infinite, and devoid of conceptualization. Whether worldly activity (vyavahāra) is present for you or not, be like the wind, with or without movement.
निर्वासना निष्कलना शान्ता पुरुषतास्तु ते ।
शास्त्रेण यन्त्रवाहेन वाह्या दारुमयी यथा ॥ ४२ ॥
nirvāsanā niṣkalanā śāntā puruṣatāstu te ,
śāstreṇa yantravāhena vāhyā dārumayī yathā 42
42. nirvāsanā niṣkalanā śāntā puruṣatā astu te
śāstreṇa yantravāhena vāhyā dārumayī yathā
42. te puruṣatā nirvāsanā niṣkalanā śāntā astu.
yathā dārumayī śāstreṇa yantravāhena vāhyā (asti),
(tathā tvam).
42. May your nature as the cosmic person (puruṣatā) be free from latent impressions (vāsanā), undivided, and tranquil. Just as a wooden figure is moved by a mechanical device, you should be guided by the scriptures (śāstra).
भूतालोकस्तु माऽऽस्नेहो मा वाऽस्नेहश्च बाह्यगः ।
अनिर्देशधरालोकश्चित्रदीपवदास्यताम् ॥ ४३ ॥
bhūtālokastu mā''sneho mā vā'snehaśca bāhyagaḥ ,
anirdeśadharālokaścitradīpavadāsyatām 43
43. bhūtālokaḥ tu mā āsnehaḥ mā vā asnehaḥ ca
bāhyagaḥ anirdeśadharālokaḥ citradīpavat āsyatām
43. bhūtālokaḥ tu mā āsnehaḥ ca bāhyagaḥ mā vā
asnehaḥ anirdeśadharālokaḥ citradīpavat āsyatām
43. Let there be neither complete attachment to the world of beings nor aversion that is outwardly directed. Let the perception of the indescribable reality (dharma) be like a painted lamp.
निर्वासनस्य विरसस्य निरेषणस्य शास्त्रादृते क इव तत्त्वविनोदहेतुः ।
शास्त्रार्थसज्जनमतोऽप्यमलस्य तस्य संवेदनेष्वनभिसंधिमतः स्वरूपम् ॥ ४४ ॥
nirvāsanasya virasasya nireṣaṇasya śāstrādṛte ka iva tattvavinodahetuḥ ,
śāstrārthasajjanamato'pyamalasya tasya saṃvedaneṣvanabhisaṃdhimataḥ svarūpam 44
44. nirvāsanasyā virasasyā nireṣaṇasyā
śāstrāt ṛte kaḥ iva tattvavinodahetuḥ
śāstrārthasajjanamataḥ api amalasya tasya
saṃvedaneṣu anabhisaṃdhimataḥ svarūpam
44. nirvāsanasyā virasasyā nireṣaṇasyā tasya
amalasya anabhisaṃdhimataḥ saṃvedaneṣu
śāstrāt ṛte kaḥ iva tattvavinodahetuḥ
śāstrārthasajjanamataḥ api svarūpam
44. For someone free from deep-seated desires (vāsanā), indifferent, and devoid of seeking, what could be a source of delight in truth apart from scripture? Even for such a pure one, who has no ulterior motives in their experiences, their true nature (svarūpa) is found in the understanding of the good and wise, those who grasp the profound meaning of the scriptures.

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 (current chapter) 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