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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-97

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श्रीवसिष्ठ उवाच ।
संविन्मयत्वाज्जगतः स्वप्नस्य परमात्मनः ।
ब्रह्माकाशतया सर्वं ब्रह्मैवेत्यनुभूयते ॥ १ ॥
śrīvasiṣṭha uvāca ,
saṃvinmayatvājjagataḥ svapnasya paramātmanaḥ ,
brahmākāśatayā sarvaṃ brahmaivetyanubhūyate 1
1. śrī-vasiṣṭha uvāca saṃvid-mayatvāt jagataḥ svapnasya
paramātmanaḥ brahma-ākāśatayā sarvam brahma eva iti anubhūyate
1. śrī-vasiṣṭha uvāca jagataḥ svapnasya paramātmanaḥ
saṃvid-mayatvāt sarvam brahma-ākāśatayā brahma eva iti anubhūyate
1. Śrī Vasiṣṭha said: Because the world, like a dream, is composed of the consciousness (saṃvid) of the Supreme Self (paramātman), everything is experienced as Brahman (brahman) alone, akin to the all-pervading space of Brahman (brahman).
भ्रमस्य चातिदृश्यत्वाददृश्यत्वान्महाचितेः ।
मदशक्तिवदात्मेति सत्यतास्यापि युज्यते ॥ २ ॥
bhramasya cātidṛśyatvādadṛśyatvānmahāciteḥ ,
madaśaktivadātmeti satyatāsyāpi yujyate 2
2. bhramasya ca atidṛśyatvāt adṛśyatvāt mahāciteḥ |
madaśaktivāt ātma iti satyatā asya api yujyate ||
2. bhramasya ca atidṛśyatvāt mahāciteḥ adṛśyatvāt
madaśaktivāt ātma iti asya api satyatā yujyate
2. Due to the extreme perceptibility of illusion (bhrama) and the imperceptibility of the supreme consciousness (mahācit), the reality of this [illusion] is also considered valid, as if it were the self (ātman), much like the power of intoxication (madaśakti).
असत्त्वाद्दृश्यविश्रान्तेरलभ्यत्वान्महाचितेः ।
उपलब्धुरभावाच्च शून्यनाम्नीव सत्यपि ॥ ३ ॥
asattvāddṛśyaviśrānteralabhyatvānmahāciteḥ ,
upalabdhurabhāvācca śūnyanāmnīva satyapi 3
3. asattvāt dṛśyaviśrānteḥ alabhyatvāt mahāciteḥ |
upalabdhūḥ abhāvāt ca śūnyanāmnī iva sati api ||
3. dṛśyaviśrānteḥ asattvāt mahāciteḥ alabhyatvāt
ca upalabdhūḥ abhāvāt śūnyanāmnī iva sati api
3. Due to the non-existence of a stable resting place for the perceptible (dṛśya), due to the unattainability of the supreme consciousness (mahācit), and due to the absence of a perceiver, [the reality is such that it is] as if present within the named emptiness (śūnya), even though it exists.
चिन्मात्रं पुरुषोऽकर्ता समेत्यव्यक्ततो जगत् ।
एवंदृष्टेः सत्यमेतदेवमर्थानुभूतितः ॥ ४ ॥
cinmātraṃ puruṣo'kartā sametyavyaktato jagat ,
evaṃdṛṣṭeḥ satyametadevamarthānubhūtitaḥ 4
4. cinmātram puruṣaḥ akartā sametya avyaktataḥ jagat
| evam dṛṣṭeḥ satyam etat evam artha anubhūtitaḥ ||
4. puruṣaḥ cinmātram akartā (asti) jagat avyaktataḥ sametya (asti).
evaṃdṛṣṭeḥ etat satyam.
evam artha anubhūtitaḥ (ca).
4. The cosmic person (puruṣa) is pure consciousness (cinmātra) and a non-doer. The world (jagat), having emerged from the unmanifest, unifies with this [consciousness]. From such a perspective, this is the reality (satya), understood from the experience of phenomena in this very manner.
विवर्तो ब्रह्मणो दृश्यमित्येवंवादिनोऽपि सत् ।
मतमेवंस्वरूपाणामर्थानामनुभूतितः ॥ ५ ॥
vivarto brahmaṇo dṛśyamityevaṃvādino'pi sat ,
matamevaṃsvarūpāṇāmarthānāmanubhūtitaḥ 5
5. vivartaḥ brahmaṇaḥ dṛśyam iti evam vādinaḥ api
sat | matam evaṃsvarūpāṇām arthānām anubhūtitaḥ ||
5. dṛśyam brahmaṇaḥ vivartaḥ iti.
evaṃ vādinaḥ api (etat) sat matam.
evaṃsvarūpāṇām arthānām anubhūtitaḥ (etat matam).
5. The perceptible (dṛśya) is an illusory manifestation (vivarta) of Brahman (brahman) - even for those who propose this view, it is considered real (sat). This doctrine is affirmed by the experience of phenomena that are of such a nature.
परमाणुसमूहात्म जगदित्यपि सत्यतः ।
संवेद्यते यथा यद्यत्तत्तथैवानुभूतितः ॥ ६ ॥
paramāṇusamūhātma jagadityapi satyataḥ ,
saṃvedyate yathā yadyattattathaivānubhūtitaḥ 6
6. paramāṇusamūhātma jagat iti api satyataḥ saṃvedyate
yathā yat yat tat tat tathā eva anubhūtitaḥ
6. jagat paramāṇusamūhātma iti api satyataḥ saṃvedyate
yathā yat yat tat tat tathā eva anubhūtitaḥ
6. The world, whose fundamental nature (ātman) is an aggregate of atoms, is truly perceived as such. Whatever is perceived, that very thing is experienced precisely in that manner.
यथा दृष्टं तथैवेदमिह लोके परत्र च ।
नासन्न सदिति प्रौढा सत्यमाध्यात्मिकी गतिः ॥ ७ ॥
yathā dṛṣṭaṃ tathaivedamiha loke paratra ca ,
nāsanna saditi prauḍhā satyamādhyātmikī gatiḥ 7
7. yathā dṛṣṭam tathā eva idam iha loke paratra ca na
asat na sat iti prauḍhā satyam ādhyātmikī gatiḥ
7. idam iha loke paratra ca yathā dṛṣṭam tathā eva na
asat na sat iti prauḍhā ādhyātmikī satyam gatiḥ
7. This (reality) is seen in the same way both in this world and in the next. The profound spiritual (ādhyātmikī) understanding (gatiḥ) of truth (satyam) is that it is neither non-existent (asat) nor existent (sat).
बाह्यमेवास्ति नास्त्यन्यदित्यन्ये सत्यवादिनः ।
स्वात्मन्यक्षगणातीतं प्राप्नुवन्ति न ते यतः ॥ ८ ॥
bāhyamevāsti nāstyanyadityanye satyavādinaḥ ,
svātmanyakṣagaṇātītaṃ prāpnuvanti na te yataḥ 8
8. bāhyam eva asti na asti anyat iti anye satyavādinaḥ
sva-ātmani akṣa-gaṇa-atītam prāpnuvanti na te yataḥ
8. anye satyavādinaḥ bāhyam eva asti na asti anyat iti (vadanti).
yataḥ te sva-ātmani akṣa-gaṇa-atītam na prāpnuvanti.
8. "Only the external exists, there is nothing else," say certain truth-speakers. This is because they do not attain within their own self (ātman) that which transcends the senses (akṣagaṇātītam).
अनारतविपर्यासदर्शनात्क्षणभङ्गधीः ।
युक्तैव तद्विदामाद्यं सर्वशक्ति हि तत्पदम् ॥ ९ ॥
anārataviparyāsadarśanātkṣaṇabhaṅgadhīḥ ,
yuktaiva tadvidāmādyaṃ sarvaśakti hi tatpadam 9
9. anārata-viparyāsa-darśanāt kṣaṇa-bhaṅga-dhīḥ
yuktā eva tat-vidām ādyam sarva-śakti hi tat padam
9. anārata-viparyāsa-darśanāt kṣaṇa-bhaṅga-dhīḥ yuktā eva.
hi tat-padam tat-vidām ādyam sarva-śakti.
9. The understanding (dhī) of momentary impermanence (kṣaṇabhaṅga) is indeed appropriate, arising from the perception of incessant flux (anārataviparyāsadarśanāt). This is because for those who know that ultimate reality (tadvidām), that supreme state (tat padam) is indeed primordial and possessed of all power (śakti).
कलविङ्कघटन्यायो धर्म इत्यपि तद्विदाम् ।
तथात्मसिद्धेर्म्लेच्छानां तद्देशेषु न दुष्यति ॥ १० ॥
kalaviṅkaghaṭanyāyo dharma ityapi tadvidām ,
tathātmasiddhermlecchānāṃ taddeśeṣu na duṣyati 10
10. kalaviṅkaghaṭanyāyaḥ dharmaḥ iti api tatvidām
tathā ātmasiddheḥ mlecchānām tatdeśeṣu na duṣyati
10. kalaviṅkaghaṭanyāyaḥ api dharmaḥ iti tatvidām
tathā mlecchānām ātmasiddheḥ tatdeśeṣu na duṣyati
10. The maxim concerning the Kalaviṅka bird's sacrifice is considered a valid natural law (dharma) by those who understand it. Similarly, the self-realization (ātman-siddhi) of the Mlecchas in their own lands is not considered flawed.
समाः सन्तश्च विप्राग्निविषामृतमृतिष्वपि ।
भान्त्येवं तद्विदां सर्वमिदं सर्वात्मकं यतः ॥ ११ ॥
samāḥ santaśca viprāgniviṣāmṛtamṛtiṣvapi ,
bhāntyevaṃ tadvidāṃ sarvamidaṃ sarvātmakaṃ yataḥ 11
11. samāḥ santaḥ ca vipra-agni-viṣa-amṛta-mṛtiṣu api
bhānti evam tatvidām sarvam idam sarvātmakam yataḥ
11. santaḥ ca samāḥ vipra-agni-viṣa-amṛta-mṛtiṣu api
evam bhānti yataḥ idam sarvam tatvidām sarvātmakam
11. Good and tranquil persons (sants) maintain equanimity towards Brahmins, fire, poison, nectar, and death alike. Thus, to those who truly comprehend, all of this appears (as one) because it is ultimately of the nature of the all-pervading Self (ātman).
स्वभावसिद्धमेवेदं युक्तमित्येव तद्विदाम् ।
अन्विष्टा याति नो प्राप्तिं बुद्धिमत्सर्वकर्तृता ॥ १२ ॥
svabhāvasiddhamevedaṃ yuktamityeva tadvidām ,
anviṣṭā yāti no prāptiṃ buddhimatsarvakartṛtā 12
12. svabhāvasiddham eva idam yuktam iti eva tatvidām
anviṣṭā yāti no prāptim buddhimat-sarvakartṛtā
12. idam eva svabhāvasiddham eva yuktam iti tatvidām
buddhimat-sarvakartṛtā anviṣṭā prāptim no yāti
12. This (inherent truth) is indeed self-evident, established by intrinsic nature (svabhāva-siddham), and is considered proper by those who truly understand. When the agency of an intelligent, all-creating being (buddhimat-sarvakartṛtā) is sought, it is not attained.
एकः सर्वत्र कर्तेति सत्यं तन्मयचेतसाम् ।
सोऽयं निश्चयवान्सोऽत्र तदाप्नोतीत्यबाधितम् ॥ १३ ॥
ekaḥ sarvatra karteti satyaṃ tanmayacetasām ,
so'yaṃ niścayavānso'tra tadāpnotītyabādhitam 13
13. ekaḥ sarvatra kartā iti satyam tat-maya-cetasām saḥ
ayam niścayavān saḥ atra tat āpnoti iti abādhitam
13. ekaḥ sarvatra kartā iti tat-maya-cetasām satyam saḥ
ayam niścayavān saḥ atra tat āpnoti iti abādhitam
13. The assertion that 'there is one doer everywhere' is a truth for those whose minds are absorbed in that (reality). Such a resolute person (niścayavān) certainly attains that (reality) here (in this very life) without obstruction.
अयं लोकः परश्चास्ति स्नानाग्न्यादि च नेतरत् ।
एतदेतादृशं सत्यं विद्धि भावितभावनम् ॥ १४ ॥
ayaṃ lokaḥ paraścāsti snānāgnyādi ca netarat ,
etadetādṛśaṃ satyaṃ viddhi bhāvitabhāvanam 14
14. ayam lokaḥ paraḥ ca asti snāna-agni-ādi ca na
itarat etad etādṛśam satyam viddhi bhāvita-bhāvanam
14. viddhi etad etādṛśam satyam bhāvita-bhāvanam (yad) ayam
lokaḥ ca paraḥ asti (yad) snāna-agni-ādi ca na itarat
14. Know that this kind of truth - that this world and the other world exist, and that ritualistic actions like bathing, fire, and so on are not distinct - is established by mental conception.
अशेषं शून्यमेवेति बौद्धानामेतदेव सत् ।
लभ्यते तद्विचारेण यत्र किंचन नैव हि ॥ १५ ॥
aśeṣaṃ śūnyameveti bauddhānāmetadeva sat ,
labhyate tadvicāreṇa yatra kiṃcana naiva hi 15
15. aśeṣam śūnyam eva iti bauddhānām etat eva sat
labhyate tad-vicāreṇa yatra kiṃcana na eva hi
15. bauddhānām etat eva sat (yad) aśeṣam śūnyam eva
iti tad-vicāreṇa yatra kiṃcana na eva hi labhyate
15. For the Buddhists, this alone is the reality: that everything is indeed emptiness. Through deep inquiry into that (emptiness), one reaches a state where absolutely nothing whatsoever exists.
चितिश्चिन्तामणिरिव कल्पद्रुम इवेप्सितम् ।
आशु संपादयत्यन्तरात्मनात्मनि खात्मिका ॥ १६ ॥
citiścintāmaṇiriva kalpadruma ivepsitam ,
āśu saṃpādayatyantarātmanātmani khātmikā 16
16. citiḥ cintā-maṇiḥ iva kalpadrumaḥ iva īpsitam
āśu sampādayati antar-ātmanā ātmani sva-ātmikā
16. sva-ātmikā citiḥ cintā-maṇiḥ iva kalpadrumaḥ
iva īpsitam āśu antar-ātmanā ātmani sampādayati
16. Pure consciousness (citi), which is inherent in its own nature, like a wish-fulfilling jewel (cintāmaṇi) or a wish-fulfilling tree (kalpadruma), quickly fulfills desired things within the self (ātman) through the inner self (antarātman).
नेदं शून्यं न चाशून्यमित्यवस्तु न तद्विदाम् ।
सर्वशक्तिर्हि सा शक्तिर्न तद्विद्यत एव तत् ॥ १७ ॥
nedaṃ śūnyaṃ na cāśūnyamityavastu na tadvidām ,
sarvaśaktirhi sā śaktirna tadvidyata eva tat 17
17. na idam śūnyam na ca aśūnyam iti avastu na tad-vidām
sarva-śaktiḥ hi sā śaktiḥ na tad vidyate eva tat
17. idam na śūnyam ca na aśūnyam iti
(yad) avastu (asti) tat na tad-vidām
(asti) hi sā śaktiḥ sarva-śaktiḥ
(asti) tat na eva tad vidyate
17. This (ultimate reality) is neither void nor non-void; for those who truly know it, such a state is not a non-existent entity. Indeed, that power (śakti) is all-powerful (sarva-śakti); yet, that (ultimate reality) does not exist as a conventional entity.
तस्मात्स्वनिश्चये यस्मिन्यः स्थितः स तथा ततः ।
अवश्यं फलमाप्नोति न चेद्बाल्यान्निवर्तते ॥ १८ ॥
tasmātsvaniścaye yasminyaḥ sthitaḥ sa tathā tataḥ ,
avaśyaṃ phalamāpnoti na cedbālyānnivartate 18
18. tasmāt svaniścaye yasmin yaḥ sthitaḥ sa tathā tataḥ
| avaśyam phalam āpnoti na cet bālyāt nivartate ||
18. tasmāt yasmin svaniścaye yaḥ sthitaḥ,
sa tathā tataḥ avaśyam phalam āpnoti,
cet bālyāt na nivartate
18. Therefore, whoever is firmly established in their own conviction will certainly obtain the desired outcome from it, unless they abandon it due to childishness or immaturity.
विचार्य पण्डितैः सार्धं श्रेष्ठवस्तुनि धीमता ।
स रूढो निश्चयो ग्राह्यो नेतरत्र यथा तथा ॥ १९ ॥
vicārya paṇḍitaiḥ sārdhaṃ śreṣṭhavastuni dhīmatā ,
sa rūḍho niścayo grāhyo netaratra yathā tathā 19
19. vicārya paṇḍitaiḥ sārdham śreṣṭhavastuni dhīmatā | sa
rūḍhaḥ niścayaḥ grāhyaḥ na itaratra yathā tathā ||
19. dhīmatā paṇḍitaiḥ sārdham śreṣṭhavastuni vicārya,
sa rūḍhaḥ niścayaḥ grāhyaḥ,
na itaratra yathā tathā
19. An intelligent person, having deliberated with scholars on the best subject, should accept that firm conviction; it should not be adopted elsewhere indiscriminately.
संभवत्युत्तमप्रज्ञः शास्त्रतो व्यवहारतः ।
यो यत्र नाम तत्रासौ पण्डितस्तं समाश्रयेत् ॥ २० ॥
saṃbhavatyuttamaprajñaḥ śāstrato vyavahārataḥ ,
yo yatra nāma tatrāsau paṇḍitastaṃ samāśrayet 20
20. saṃbhavati uttamaprajñaḥ śāstrataḥ vyavahārataḥ |
yaḥ yatra nāma tatra asau paṇḍitaḥ tam samāśrayet ||
20. yaḥ uttamaprajñaḥ śāstrataḥ vyavahārataḥ saṃbhavati,
yatra nāma asau paṇḍitaḥ tatra,
tam samāśrayet
20. Wherever an exceptionally wise person (uttamaprajña), learned from scriptural knowledge (śāstrataḥ) and practical experience (vyavahārataḥ), exists, he is indeed a scholar (paṇḍita); one should resort to him.
सतां विवदमानानां सच्छास्त्रव्यवहारिणाम् ।
यः समाह्लादकोऽनिन्द्यः स श्रेष्ठस्तं समाश्रयेत् ॥ २१ ॥
satāṃ vivadamānānāṃ sacchāstravyavahāriṇām ,
yaḥ samāhlādako'nindyaḥ sa śreṣṭhastaṃ samāśrayet 21
21. satām vivadamānānām sacchāstravyavahāriṇām | yaḥ
samāhlādakaḥ anindyaḥ sa śreṣṭhaḥ tam samāśrayet ||
21. satām vivadamānānām sacchāstravyavahāriṇām,
yaḥ samāhlādakaḥ anindyaḥ,
sa śreṣṭhaḥ; tam samāśrayet
21. Among virtuous people who are engaged in discussion, acting in accordance with good scriptures, one should rely upon him who is pleasing (samāhlādaka) and irreproachable (anindya), for he is the most excellent (śreṣṭha).
सर्व एवानिशं श्रेयो धावन्ति प्राणिनो बलात् ।
परिनिम्नं पयांसीव तद्विचार्य समाश्रयेत् ॥ २२ ॥
sarva evāniśaṃ śreyo dhāvanti prāṇino balāt ,
parinimnaṃ payāṃsīva tadvicārya samāśrayet 22
22. sarva eva aniśam śreyas dhāvanti prāṇinaḥ balāt |
parinimnam payāṃsi iva tat vicārya samāśrayet ||
22. prāṇinaḥ sarva eva aniśam balāt śreyas dhāvanti.
payāṃsi parinimnam iva.
tat vicārya samāśrayet.
22. All living beings constantly strive forcefully for their ultimate good or welfare (śreyas), just as waters naturally flow towards the lowest point. Therefore, having reflected upon this, one should take refuge in what truly leads to welfare.
कल्लोलैरुह्यमानानां नृणां संसारसागरे ।
अज्ञाता दिवसा यान्ति तृणानामिव बिन्दवः ॥ २३ ॥
kallolairuhyamānānāṃ nṛṇāṃ saṃsārasāgare ,
ajñātā divasā yānti tṛṇānāmiva bindavaḥ 23
23. kallolaiḥ uhyamānānām nṛṇām saṃsārasāgare |
ajñātāḥ divasāḥ yānti tṛṇānām iva bindavaḥ ||
23. saṃsārasāgare kallolaiḥ uhyamānānām nṛṇām,
tṛṇānām bindavaḥ iva ajñātāḥ divasāḥ yānti.
23. For human beings (nṛṇām) being swept away by the waves in the ocean of transmigratory existence (saṃsāra), days pass by unheeded, like fleeting drops of dew on blades of grass.
श्रीराम उवाच ।
जगत्पूर्वं लतेवापि विश्रान्ता वितते पदे ।
पूर्वापरविचारेण के पराभावदर्शिनः ॥ २४ ॥
śrīrāma uvāca ,
jagatpūrvaṃ latevāpi viśrāntā vitate pade ,
pūrvāparavicāreṇa ke parābhāvadarśinaḥ 24
24. śrīrāma uvāca | jagat pūrvam latā iva api viśrāntā
vitate pade | pūrvāparavicāreṇa ke parābhāvadarśinaḥ ||
24. śrīrāmaḥ uvāca.
jagat pūrvam api latā iva vitate pade viśrāntā.
pūrvāparavicāreṇa ke parābhāvadarśinaḥ?
24. Śrī Rāma said: "Even before (its manifestation), the world rested like a creeper in an expansive state. Considering the past and the future, who are those that truly perceive utter destruction?"
श्रीवसिष्ठ उवाच ।
जातौ जातौ कतिपये व्यपदेश्या भवन्ति ते ।
येषां यान्ति प्रकाशेन दिवसा भास्वतामिव ॥ २५ ॥
śrīvasiṣṭha uvāca ,
jātau jātau katipaye vyapadeśyā bhavanti te ,
yeṣāṃ yānti prakāśena divasā bhāsvatāmiva 25
25. śrīvasiṣṭha uvāca | jātau jātau katipaye vyapadeśyāḥ
bhavanti te | yeṣām yānti prakāśena divasāḥ bhāsvatām iva ||
25. śrīvasiṣṭhaḥ uvāca.
jātau jātau katipaye te vyapadeśyāḥ bhavanti,
yeṣām divasāḥ bhāsvatām iva prakāśena yānti.
25. Śrī Vasiṣṭha said: "In every birth (jāti), only a few become noteworthy and celebrated, whose days pass with a radiance like that of the luminaries."
अधश्चोर्ध्वं च धावन्तश्चक्रावर्तविवर्तनैः ।
सर्वे तृणवदुह्यन्ते मूढा मोहभवाम्बुधौ ॥ २६ ॥
adhaścordhvaṃ ca dhāvantaścakrāvartavivartanaiḥ ,
sarve tṛṇavaduhyante mūḍhā mohabhavāmbudhau 26
26. adhaḥ ca ūrdhvam ca dhāvantaḥ cakrāvartavivartanaiḥ
sarve tṛṇavat uhyante mūḍhāḥ mohabhavāmbudhau
26. mūḍhāḥ adhāḥ ca ūrdhvam ca dhāvantaḥ cakrāvartavivartanaiḥ
mohabhavāmbudhau sarve tṛṇavat uhyante
26. The deluded ones (mūḍhāḥ), rushing downwards and upwards amidst the swirling turns of a whirlpool, are all carried away like blades of grass in the ocean of delusion (moha) and repeated existence (saṃsāra).
नष्टात्मस्थितयो भोगवह्निषु प्रज्वलन्त्यलम् ।
देवा दिवि दवेनाद्रौ दह्यमाना द्रुमा इव ॥ २७ ॥
naṣṭātmasthitayo bhogavahniṣu prajvalantyalam ,
devā divi davenādrau dahyamānā drumā iva 27
27. naṣṭātmasthitayaḥ bhogavahniṣu prajvalanti alam
devāḥ divi davena adrau dahyamānāḥ drumāḥ iva
27. divi devāḥ naṣṭātmasthitayaḥ bhogavahniṣu alam prajvalanti,
adrau davena dahyamānāḥ drumāḥ iva
27. Even the gods (devāḥ) in heaven, having lost their true intrinsic nature (ātman) and stability, burn intensely in the fires of sensual enjoyments, just like trees are consumed by a forest fire on a mountain.
पातिता मदसंपन्ना दानवा दानवारिभिः ।
गजा इव निरालाना घोरे नारायणावटे ॥ २८ ॥
pātitā madasaṃpannā dānavā dānavāribhiḥ ,
gajā iva nirālānā ghore nārāyaṇāvaṭe 28
28. pātitāḥ madasampannāḥ dānavāḥ dānavāribhiḥ
gajāḥ iva nirālāḥ ghore nārāyaṇāvaṭe
28. madasampannāḥ dānavāḥ dānavāribhiḥ ghore
nārāyaṇāvaṭe nirālāḥ gajāḥ iva pātitāḥ
28. The arrogant demons (dānavāḥ), filled with pride, are cast down by the enemies of the demons (dānavāri) into the terrible pit of Nārāyaṇa, just like elephants without support in a deep pit.
न गन्धमपि गन्धर्वा दर्शयन्ति विवेकजम् ।
गीतपीतपरामर्शाः सरन्ति हरिणा इव ॥ २९ ॥
na gandhamapi gandharvā darśayanti vivekajam ,
gītapītaparāmarśāḥ saranti hariṇā iva 29
29. na gandham api gandharvāḥ darśayanti vivekajam
gītapītaparamarśāḥ saranti hariṇāḥ iva
29. gandharvāḥ gītapītaparamarśāḥ vivekajam gandham api na darśayanti,
hariṇāḥ iva saranti
29. The Gandharvas, whose minds are absorbed in singing and drinking, do not show even a trace of discernment (viveka), but instead wander about like deer.
विद्याधराश्च विद्यानामाधारत्वेन मोहिताः ।
स्फुरितानामुदाराणामपि कुर्वन्ति नादरम् ॥ ३० ॥
vidyādharāśca vidyānāmādhāratvena mohitāḥ ,
sphuritānāmudārāṇāmapi kurvanti nādaram 30
30. vidyādharāḥ ca vidyānām ādhāratvena mohitāḥ
sphuritānām udārāṇām api kurvanti na ādaram
30. vidyādharāḥ ca vidyānām ādhāratvena mohitāḥ
udārāṇām sphuritānām api na ādaram kurvanti
30. And the Vidyādharas, being deluded by their role as repositories of knowledge (vidyā), do not even show respect for noble manifestations (sphurita).
यक्षा विक्षोभितभुवो दक्षतामक्षता इव ।
दर्शयन्त्यसहायेषु बालवृद्धातुरेषु च ॥ ३१ ॥
yakṣā vikṣobhitabhuvo dakṣatāmakṣatā iva ,
darśayantyasahāyeṣu bālavṛddhātureṣu ca 31
31. yakṣāḥ vikṣobhitabhuvaḥ dakṣatām akṣatāḥ
iva darśayanti asahāyeṣu bālavṛddhātureṣu ca
31. yakṣāḥ vikṣobhitabhuvaḥ akṣatāḥ iva dakṣatām
asahāyeṣu bālavṛddhātureṣu ca darśayanti
31. The Yakṣas, who have agitated the earth, display their unimpaired (akṣata) skill towards the helpless, as well as towards children, the elderly, and the sick.
दन्तिनामिव मत्तानां रंहसा हरिणारिणा ।
कृतः करिष्यसि त्वं च राक्षसानां परिक्षयम् ॥ ३२ ॥
dantināmiva mattānāṃ raṃhasā hariṇāriṇā ,
kṛtaḥ kariṣyasi tvaṃ ca rākṣasānāṃ parikṣayam 32
32. dantinām iva mattānām raṃhasā hariṇāriṇā
kṛtaḥ kariṣyasi tvam ca rākṣasānām parikṣayam
32. raṃhasā hariṇāriṇā mattānām dantinām iva
kṛtaḥ tvam ca rākṣasānām parikṣayam kariṣyasi
32. Just as a lion (hariṇāri) swiftly (raṃhasā) brings about the destruction (parikṣaya) of frenzied (matta) elephants, so you too will achieve the complete destruction (parikṣaya) of the Rākṣasas.
भृशं पिशाचाः पश्यन्ति भूतभोजनचिन्तया ।
धूमान्धकारानिलया ज्वालयाहुतयो यथा ॥ ३३ ॥
bhṛśaṃ piśācāḥ paśyanti bhūtabhojanacintayā ,
dhūmāndhakārānilayā jvālayāhutayo yathā 33
33. bhṛśam piśācāḥ paśyanti bhūtabhojanacintayā
dhūmāndhakārānilayāḥ jvālayā āhutayaḥ yathā
33. dhūmāndhakārānilayāḥ piśācāḥ bhṛśam
bhūtabhojanacintayā paśyanti yathā jvālayā āhutayaḥ
33. The Piśācas, whose abodes are smoke and darkness, intensely search for food for (other) beings, with an urgency akin to how a flame (jvālā) consumes oblations (āhutaya).
नागजालमृणालानि मग्नानि धरणीतले ।
नगानामिव मूलानि जडानीव स्थितान्यलम् ॥ ३४ ॥
nāgajālamṛṇālāni magnāni dharaṇītale ,
nagānāmiva mūlāni jaḍānīva sthitānyalam 34
34. nāgajalamṛṇālāni magnāni dharaṇītale
nagānām iva mūlāni jaḍāni iva sthitāni alam
34. nāgajalamṛṇālāni dharaṇītale magnāni
nagānām mūlāni iva jaḍāni iva alam sthitāni
34. The entangled root systems (nāgajalamṛṇāla) are submerged in the earth's surface, like the roots of mountains, and they remain as if utterly inert and firmly established.
विवरं शरणं येषां कीटानामिव भूतले ।
तेषामसुरबालानां विवेकेषु कथैव का ॥ ३५ ॥
vivaraṃ śaraṇaṃ yeṣāṃ kīṭānāmiva bhūtale ,
teṣāmasurabālānāṃ vivekeṣu kathaiva kā 35
35. vivaram śaraṇam yeṣām kīṭānām iva bhūtale
teṣām asurabālānām vivekeṣu kathā eva kā
35. yeṣām vivaram śaraṇam bhūtale kīṭānām iva,
teṣām asurabālānām vivekeṣu kathā eva kā
35. For those demon-children (asurabāla), whose refuge is merely a hole, just like for insects on the earth's surface, what possibility is there for them regarding matters of discernment (viveka)?
अल्पमात्रकणार्थेन संचरन्ति दिवानिशम् ।
पिपीलिकासधर्माणः प्रायेण पुरुषा अपि ॥ ३६ ॥
alpamātrakaṇārthena saṃcaranti divāniśam ,
pipīlikāsadharmāṇaḥ prāyeṇa puruṣā api 36
36. alpamātrakṇārthena saṃcaranti divāniśam
pipīlikāsadharmāṇaḥ prāyeṇa puruṣā api
36. prāyeṇa puruṣā api pipīlikāsadharmāṇaḥ
alpamātrakṇārthena divāniśam saṃcaranti
36. Even human beings (puruṣa), predominantly having the same intrinsic nature (dharma) as ants, wander about day and night for the sake of a mere speck (of sustenance).
सर्वासां भूतजातीनां व्यग्राणां व्यर्थदीर्घया ।
क्षीबाणामिव गच्छन्ति दिवसानि दुरीहया ॥ ३७ ॥
sarvāsāṃ bhūtajātīnāṃ vyagrāṇāṃ vyarthadīrghayā ,
kṣībāṇāmiva gacchanti divasāni durīhayā 37
37. sarvāsām bhūtajātīnām vyagrāṇām vyarthadīrghayā
kṣībāṇām iva gacchanti divasāni durīhayā
37. sarvāsām bhūtajātīnām vyagrāṇām kṣībāṇām iva
divasāni vyarthadīrghayā durīhayā gacchanti
37. For all agitated classes of beings, days pass by due to their vain, prolonged, and ill-conceived desires, just as they do for drunkards.
न कंचित्संस्पृशत्यन्तर्विवेको विमलो जनम् ।
जलेऽगाधे निपतितं निमज्जन्तं रजो यथा ॥ ३८ ॥
na kaṃcitsaṃspṛśatyantarviveko vimalo janam ,
jale'gādhe nipatitaṃ nimajjantaṃ rajo yathā 38
38. na kancit saṃspṛśati antar vivekaḥ vimalaḥ janam
jale agādhe nipatitam nimajjantam rajaḥ yathā
38. yathā agādhe jale nipatitam nimajjantam rajaḥ (asti),
(tathā) vimalaḥ vivekaḥ antaram kancit janam na saṃspṛśati
38. Just as dust, having fallen into deep water, sinks, so also pure, untainted discernment (viveka) does not internally touch any person (who is similarly engrossed or lost).
नीयन्ते नियमाधूता मानवा मानवायुभिः ।
काम्पिकैः स्फुटतापूताः किरारुनिकरा इव ॥ ३९ ॥
nīyante niyamādhūtā mānavā mānavāyubhiḥ ,
kāmpikaiḥ sphuṭatāpūtāḥ kirārunikarā iva 39
39. nīyante niyamādhūtāḥ mānavāḥ mānava-vāyubhiḥ
kāmpikaiḥ sphuṭatāpūtāḥ kīra-aruṇa-nikarāḥ iva
39. niyamādhūtāḥ mānavāḥ kāmpikaiḥ sphuṭatāpūtāḥ
kīra-aruṇa-nikarāḥ iva mānava-vāyubhiḥ nīyante
39. Human beings, agitated by rules of conduct (niyama), are swept along by the winds of human desires, like flocks of reddish parrots purified by distinct suffering and tremblings.
पानभोजनजम्बाले गहने योगिनीगणाः ।
दुर्गन्धपल्वलोद्गारे पतिताः पामरा इव ॥ ४० ॥
pānabhojanajambāle gahane yoginīgaṇāḥ ,
durgandhapalvalodgāre patitāḥ pāmarā iva 40
40. pānabhojanajambāle gahane yoginīgaṇāḥ
durgandha-palvala-udgāre patitāḥ pāmarāḥ iva
40. yoginīgaṇāḥ pānabhojanajambāle gahane
durgandha-palvala-udgāre patitāḥ pāmarāḥ iva (dṛśyante)
40. Groups of yoginis, like wretched common folk (pāmara) who have fallen into the deep mire of eating and drinking, and into the stench emanating from foul-smelling puddles.
केवलं यमचन्द्रेन्द्ररुद्रार्कवरुणानिलाः ।
जीवन्मुक्ता हरिब्रह्मगुरुशुक्रानलादयः ॥ ४१ ॥
kevalaṃ yamacandrendrarudrārkavaruṇānilāḥ ,
jīvanmuktā haribrahmaguruśukrānalādayaḥ 41
41. kevalam yama-candra-indra-rudra-arka-varuṇa-anilāḥ
jīvanmuktāḥ hari-brahma-guru-śukra-anala-ādayaḥ
41. kevalam yama-candra-indra-rudra-arka-varuṇa-anilāḥ (santi);
hari-brahma-guru-śukra-anala-ādayaḥ jīvanmuktāḥ (santi)
41. Yama, Candra, Indra, Rudra, Arka, Varuṇa, and Anila are merely (cosmic powers); but Hari, Brahmā, Guru (Brihaspati), Śukra, Anala, and others are those liberated while living (jīvanmukta).
प्रजापतीनां सप्तर्षिदक्षाद्याः कश्यपादयः ।
नारदाद्याः कुमाराद्याः सनकाद्याः सुरात्मजाः ॥ ४२ ॥
prajāpatīnāṃ saptarṣidakṣādyāḥ kaśyapādayaḥ ,
nāradādyāḥ kumārādyāḥ sanakādyāḥ surātmajāḥ 42
42. prajāpatīnām saptarṣidakṣādyāḥ kaśyapādayaḥ
nāradādyāḥ kumārādyāḥ sanakādyāḥ surātmajāḥ
42. prajāpatīnām saptarṣidakṣādyāḥ kaśyapādayaḥ
nāradādyāḥ kumārādyāḥ sanakādyāḥ surātmajāḥ
42. Among the lords of creation (prajāpatis) are the principal ones like the seven sages and Dakṣa, along with Kaśyapa and others. Similarly, Nārada and others, the Kumāras and others, Sanaka and others, and the sons of the gods are also mentioned.
दानवानां हिरण्याक्षबलिप्रह्लादशम्बराः ।
मयवृत्रान्धनमुचिकेशिपुत्रमुरादयः ॥ ४३ ॥
dānavānāṃ hiraṇyākṣabaliprahlādaśambarāḥ ,
mayavṛtrāndhanamucikeśiputramurādayaḥ 43
43. dānavānām hiraṇyākṣabaliprahlādaśambarāḥ
mayavṛtrāndhanamucikeśiputramurādayaḥ
43. dānavānām hiraṇyākṣabaliprahlādaśambarāḥ
mayavṛtrāndhanamucikeśiputramurādayaḥ
43. Among the Dānavas are Hiraṇyākṣa, Bali, Prahlāda, and Śambara; also Maya, Vṛtra, Andhana, Namuci, Keśiputra, Mura, and others.
बिभीषणाद्या रक्षस्सु प्रहस्तेन्द्रजिदादयः ।
शेषतक्षककर्कोटमहापद्मादयोऽहिषु ॥ ४४ ॥
bibhīṣaṇādyā rakṣassu prahastendrajidādayaḥ ,
śeṣatakṣakakarkoṭamahāpadmādayo'hiṣu 44
44. vibhīṣaṇādyāḥ rakṣassu prahastendrajidādayaḥ
śeṣatakṣakakarkoṭamahāpadmādayaḥ ahiṣu
44. vibhīṣaṇādyāḥ rakṣassu prahastendrajidādayaḥ
śeṣatakṣakakarkoṭamahāpadmādayaḥ ahiṣu
44. Among the Rakṣasas are Vibhīṣaṇa and others, as well as Prahasta, Indrajit, and others. Among the serpents (ahis), [there are] Śeṣa, Takṣaka, Karkoṭa, Mahāpadma, and others.
ब्रह्मविष्ण्विन्द्रलोकेषु वास्तव्या मुक्तदेहिनः ।
मुक्तस्वभावास्तुषिताः सिद्धाः साध्याश्च केचन ॥ ४५ ॥
brahmaviṣṇvindralokeṣu vāstavyā muktadehinaḥ ,
muktasvabhāvāstuṣitāḥ siddhāḥ sādhyāśca kecana 45
45. brahmaviṣṇvindralokeṣu vāstavyāḥ muktadehinaḥ
muktasvabhāvāḥ tuṣitāḥ siddhāḥ sādhyāḥ ca kecana
45. brahmaviṣṇvindralokeṣu vāstavyāḥ muktadehinaḥ
muktasvabhāvāḥ tuṣitāḥ siddhāḥ sādhyāḥ ca kecana
45. Among those dwelling in the worlds of Brahmā, Viṣṇu, and Indra are those whose bodies are liberated (muktadehinaḥ) and those whose intrinsic nature (svabhāva) is free. Furthermore, some Tuṣitas, Siddhas, and Sādhyas are also present.
मानुषेषु च राजानो मुनयो ब्राह्मणोत्तमाः ।
जीवन्मुक्ताः संभवन्ति विरलास्तु रघूद्वह ॥ ४६ ॥
mānuṣeṣu ca rājāno munayo brāhmaṇottamāḥ ,
jīvanmuktāḥ saṃbhavanti viralāstu raghūdvaha 46
46. mānuṣeṣu ca rājānaḥ munayaḥ brāhmaṇottamāḥ
jīvanmuktāḥ saṃbhavanti viralāḥ tu raghūdvaha
46. raghūdvaha mānuṣeṣu rājānaḥ munayaḥ ca
brāhmaṇottamāḥ tu jīvanmuktāḥ viralāḥ saṃbhavanti
46. Among human beings, kings, sages, and the foremost Brahmins become liberated while living (jīvanmukta), but such individuals are indeed rare, O scion of Raghu!
भूतानि सन्ति सकलानि बहूनि दिक्षु बोधान्वितानि विरलानि भवन्ति किंतु ।
वृक्षा भवन्ति फलपल्लवजालयुक्ताः कल्पद्रुमास्तु विरलाः खलु संभवन्ति ॥ ४७ ॥
bhūtāni santi sakalāni bahūni dikṣu bodhānvitāni viralāni bhavanti kiṃtu ,
vṛkṣā bhavanti phalapallavajālayuktāḥ kalpadrumāstu viralāḥ khalu saṃbhavanti 47
47. bhūtāni santi sakalāni bahūni dikṣu
bodhānvītāni viralāni bhavanti kintu vṛkṣāḥ
bhavanti phalapallavajālayuktāḥ
kalpadrumāḥ tu viralāḥ khalu saṃbhavanti
47. dikṣu bahūni sakalāni bhūtāni santi
kintu bodhānvītāni viralāni bhavanti
phalapallavajālayuktāḥ vṛkṣāḥ bhavanti tu
kalpadrumāḥ viralāḥ khalu saṃbhavanti
47. Many kinds of beings exist everywhere, but those endowed with consciousness (bodha) are rare. Similarly, trees laden with fruits, sprouts, and networks of leaves are abundant, but wish-fulfilling trees (kalpadruma) are indeed rare.

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 (current chapter) 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