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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-1, chapter-3

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भरद्वाज उवाच ।
जीवन्मुक्तस्थितिं व्रह्मन्कृत्वा राघवमादितः ।
क्रमात्कथय मे नित्यं भविष्यामि सुखी यथा ॥ १ ॥
bharadvāja uvāca ,
jīvanmuktasthitiṃ vrahmankṛtvā rāghavamāditaḥ ,
kramātkathaya me nityaṃ bhaviṣyāmi sukhī yathā 1
1. bharadvājaḥ uvāca jīvanmukta-sthitim brahman kṛtvā rāghavam
āditaḥ kramāt kathaya me nityam bhaviṣyāmi sukhī yathā
1. Bharadvāja said: "O venerable one (brahman)! Beginning with Rāghava, please narrate to me the state of a living liberated soul (jīvanmukta-sthiti) in sequence, so that I may always be happy."
1. `בְּהָרַדְוָואגַ'ה` אמר: הו `בְּרַהְמָן`, ספר לי בסדר כרונולוגי על מצב ה`גִ'יוַונְמוּקְטָה` (המשוחרר בחייו), החל מ`רָאגְהָאוָוה` (רָאמָה), כך שאהיה מאושר תמיד.
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श्रीवाल्मीकिरुवाच ।
भ्रमस्य जागतस्यास्य जातस्याकाशवर्णवत् ।
अपुनःस्मरणं मन्ये साधो विस्मरणं वरम् ॥ २ ॥
śrīvālmīkiruvāca ,
bhramasya jāgatasyāsya jātasyākāśavarṇavat ,
apunaḥsmaraṇaṃ manye sādho vismaraṇaṃ varam 2
2. śrīvālmīkiḥ uvāca bhramasya jāgatasya asya jātasya
ākāśa-varṇa-vat apunaḥsmaraṇam manye sādho vismaraṇam varam
2. Śrī Vālmīki said: "O good one (sādhu)! I believe that forgetting is better than non-recollection for this worldly illusion (bhrama) that has arisen, like a color in the sky."
2. `שְׁרִי וַואלְמִיקִי` אמר: הו קדוש, אני חושב שלגבי האשליה העולמית הזו, שנוצרה כביכול צבע בשמיים, עדיף לשכוח אותה ולא לזכור אותה שוב.
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दृश्यात्यन्ताभावबोधं विना तन्नानुभूयते ।
कदाचित्केनचिन्नाम स्वबोधोऽन्विष्यतामतः ॥ ३ ॥
dṛśyātyantābhāvabodhaṃ vinā tannānubhūyate ,
kadācitkenacinnāma svabodho'nviṣyatāmataḥ 3
3. dṛśya-atyanta-abhāva-bodham vinā tat na anubhūyate
kadācit kenacit nāma sva-bodhaḥ anviṣyatām ataḥ
3. Without the understanding of the absolute non-existence of the seen (world), that (illusion) is never experienced by anyone. Therefore, one's own self-knowledge should be sought.
3. ללא ההבנה שהנראה נעדר לחלוטין, שום דבר אינו מורגש אי פעם על ידי איש. לכן, יש לחפש את ההכרה העצמית.
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स चेह संभवत्येव तदर्थमिदमाततम् ।
शास्त्रमाकर्णयसि चेत्तत्त्वमाप्स्यसि नान्यथा ॥ ४ ॥
sa ceha saṃbhavatyeva tadarthamidamātatam ,
śāstramākarṇayasi cettattvamāpsyasi nānyathā 4
4. saḥ ca iha saṃbhavati eva tat artham idam ātatam
śāstram ākarṇayasi cet tattvam āpsyasi na anyathā
4. That (liberation) is indeed possible in this very life. For that purpose, this extensive scripture is taught. If you listen to it carefully, you will attain the ultimate truth; otherwise, you will not.
4. וזה אכן אפשרי כאן. לשם כך, אם תקשיב לכתב הקודש המורחב הזה, תשיג את האמת, ולא בשום דרך אחרת.
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जगद्भ्रमोऽयं दृश्योऽपि नास्त्येवेत्यनुभूयते ।
वर्णो व्योम्न इवाखेदाद्विचारेणामुनाऽनघ ॥ ५ ॥
jagadbhramo'yaṃ dṛśyo'pi nāstyevetyanubhūyate ,
varṇo vyomna ivākhedādvicāreṇāmunā'nagha 5
5. jagat bhramaḥ ayam dṛśyaḥ api na asti eva iti anubhūyate
varṇaḥ vyomnaḥ iva ākhedāt vicāreṇa amunā anagha
5. O sinless one (anagha), this delusion of the world (jagat), even though it appears visible, is experienced as truly non-existent. This is just like a color in the sky (a mirage or an illusion), through this tireless inquiry.
5. הו נטול חטא, אשליית העולם הזו, אף שהיא נראית, נחווית כבלתי קיימת כלל, כמו צבע בשמיים, ללא מאמץ, באמצעות התבוננות זו.
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दृश्यं नास्तीति बोधेन मनसो दृश्यमार्जनम् ।
संपन्नं चेत्तदुत्पन्ना परा निर्वाणनिर्वृतिः ॥ ६ ॥
dṛśyaṃ nāstīti bodhena manaso dṛśyamārjanam ,
saṃpannaṃ cettadutpannā parā nirvāṇanirvṛtiḥ 6
6. dṛśyam na asti iti bodhena manasaḥ dṛśya-mārjanam
sampannam cet tat utpannā parā nirvāṇa-nirvṛtiḥ
6. If, through the understanding (bodha) that the visible (dṛśya) world does not truly exist, the mind's purification from all visible objects is achieved, then the supreme peace of final liberation (nirvāṇa) arises.
6. אם הושג ניקוי הנראה מפעילות המחשבות על ידי ההבנה שהנראה אינו קיים, אז נוצרת שלמות ה`נִירְוָואנָה` העליונה.
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अन्यथा शास्त्रगर्तेषु लुठतां भवतामिह ।
भवत्यकृत्रिमाज्ञानां कल्पैरपि न निर्वृतिः ॥ ७ ॥
anyathā śāstragarteṣu luṭhatāṃ bhavatāmiha ,
bhavatyakṛtrimājñānāṃ kalpairapi na nirvṛtiḥ 7
7. anyathā śāstra-garteṣu luṭhatām bhavatām iha
bhavati akṛtrima-ajñānām kalpaiḥ api na nirvṛtiḥ
7. Otherwise, for you who wallow here in the deep pits of scriptures and whose ignorance is inherent, there will be no tranquility (nirvṛti) even for countless eons (kalpas).
7. אחרת, אלה מכם המתגלגלים כאן בבורות כתבי הקודש, שהבורות שלהם טבעית, לא ימצאו שלווה גם במשך `קַאלְפָּה` (עידנים קוסמיים).
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अशेषेण परित्यागो वासनानां य उत्तमः ।
मोक्षं इत्युच्यते ब्रह्मन्स एव विमलक्रमः ॥ ८ ॥
aśeṣeṇa parityāgo vāsanānāṃ ya uttamaḥ ,
mokṣaṃ ityucyate brahmansa eva vimalakramaḥ 8
8. aśeṣeṇa parityāgaḥ vāsanānām yaḥ uttamaḥ
mokṣam iti ucyate brahman saḥ eva vimalakramaḥ
8. O Brahman, the complete and supreme abandonment of latent desires (vāsanā) is called liberation (mokṣa); that alone is the unblemished path.
8. הו `בְּרַהְמָן`, ויתור מוחלט על ה`וָואסָאנָה` (רשמים), שהוא העליון, נקרא `מוֹקְשָׁה` (שחרור). זוהי הדרך הטהורה.
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क्षीणायां वासनायां तु चेतो गलति सत्वरम् ।
क्षीणायां शीतसंतत्यां ब्रह्मन्हिमकणो यथा ॥ ९ ॥
kṣīṇāyāṃ vāsanāyāṃ tu ceto galati satvaram ,
kṣīṇāyāṃ śītasaṃtatyāṃ brahmanhimakaṇo yathā 9
9. kṣīṇāyām vāsanāyām tu cetaḥ galati satvaram
kṣīṇāyām śītasaṃtatyām brahman himakaṇaḥ yathā
9. O Brahman, when latent desires (vāsanā) are exhausted, the mind quickly dissolves, just as a particle of ice melts when the intensity of cold (śītasaṃtati) diminishes.
9. כאשר ה`וָואסָאנָה` (רשמים) נחלשת, פעילות החשיבה נמסה במהירות, הו `בְּרַהְמָן`, כמו טיפת טל כשמתמעט הקור.
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अयं वासनया देहो ध्रियते भूतपञ्जरः ।
तनुनान्तर्निविष्टेन मुक्तौघस्तन्तुना यथा ॥ १० ॥
ayaṃ vāsanayā deho dhriyate bhūtapañjaraḥ ,
tanunāntarniviṣṭena muktaughastantunā yathā 10
10. ayam vāsanayā dehaḥ dhriyate bhūtapāñjaraḥ
tanunā antar-niviṣṭena muktaughaḥ tantunā yathā
10. This body, a cage of elements, is sustained by latent desires (vāsanā), just as a string of pearls (muktaugha) is held by a subtle thread (tantu) situated within.
10. גוף זה, שהוא כלוב היסודות, נתמך על ידי ה`וָואסָאנָה` (רשמים), כפי שערימת פנינים מוחזקת על ידי חוט דק הנמצא בתוכה.
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वासना द्विविधा प्रोक्ता शुद्धा च मलिना तथा ।
मलिना जन्मनो हेतुः शुद्धा जन्मविनाशिनी ॥ ११ ॥
vāsanā dvividhā proktā śuddhā ca malinā tathā ,
malinā janmano hetuḥ śuddhā janmavināśinī 11
11. vāsanā dvividhā proktā śuddhā ca malinā tathā
malinā janmanaḥ hetuḥ śuddhā janmavināśinī
11. Latent desires (vāsanā) are said to be of two kinds: pure and impure. The impure (vāsanā) is the cause of rebirth, and the pure (vāsanā) is the destroyer of rebirth.
11. ה`וָואסָאנָה` (רשמים) נאמרה כשני סוגים: טהורה ומזוהמת. המזוהמת היא הגורם ללידה, והטהורה היא משמידת הלידה.
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अज्ञानसुघनाकारा घनाहंकारशालिनी ।
पुनर्जन्मकरी प्रोक्ता मलिना वासना बुधैः ॥ १२ ॥
ajñānasughanākārā ghanāhaṃkāraśālinī ,
punarjanmakarī proktā malinā vāsanā budhaiḥ 12
12. ajñānasughanākārā ghanāhaṅkāraśālinī
punarjanmakarī proktā malinā vāsanā budhaiḥ
12. The wise declare that the impure (malina) latent impression (vāsanā) is that which is characterized by dense ignorance, possesses a strong sense of ego (ahaṅkāra), and causes rebirth (punarjanma).
12. ה`וָואסָאנָה` (רשמים) המזוהמת, בעלת צורה עבה של בורות וניחנה ב`אַהַנְקָארָה` (אגו) עבה, נאמר על ידי החכמים שהיא גורמת ללידה מחדש.
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पुनर्जन्माङ्कुरं त्यक्त्वा स्थिता संभृष्टबीजवत् ।
देहार्थं ध्रियते ज्ञातज्ञेया शुद्धेति चोच्यते ॥ १३ ॥
punarjanmāṅkuraṃ tyaktvā sthitā saṃbhṛṣṭabījavat ,
dehārthaṃ dhriyate jñātajñeyā śuddheti cocyate 13
13. punarjanmāṅkuram tyaktvā sthitā saṃbhraṣṭabījavat
dehārtham dhriyate jñātajñeyā śuddhā iti ca ucyate
13. A latent impression (vāsanā) that has abandoned the sprout of rebirth (punarjanma) and remains like a parched seed, yet is sustained for the sake of the body - for whom the knowable has been realized - is declared to be pure.
13. זו שנטשה את נבט הלידה מחדש, הקיימת כזרע שרוף, ונתמכת למען הגוף – היא נקראת ה`וָואסָאנָה` הטהורה, כי ידעה את שיש לדעת.
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अपुनर्जन्मकरणी जीवन्मुक्तेषु देहिषु ।
वासना विद्यते शुद्धा देहे चक्र इव भ्रमः ॥ १४ ॥
apunarjanmakaraṇī jīvanmukteṣu dehiṣu ,
vāsanā vidyate śuddhā dehe cakra iva bhramaḥ 14
14. apunarjanmakaraṇī jīvanmukteṣu dehiṣu vāsanā
vidyate śuddhā dehe cakra iva bhramaḥ
14. Among embodied beings who are liberated while living (jīvanmukta), a pure latent impression (vāsanā) exists. This pure vāsanā does not cause rebirth (punarjanma), persisting in the body like the continued motion of a (spinning) wheel.
14. ה`וָואסָאנָה` (רשמים) הטהורה, שאינה גורמת ללידה מחדש, קיימת אצל יצורים חיים שהם `גִ'יוַונְמוּקְטָה` (משוחררים בחייהם), כמו סיבוב של גלגל בגוף.
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ये शुद्धवासना भूयो न जन्मानर्थभाजनम् ।
ज्ञातज्ञेयास्त उच्यन्ते जीवन्मुक्ता महाधियः ॥ १५ ॥
ye śuddhavāsanā bhūyo na janmānarthabhājanam ,
jñātajñeyāsta ucyante jīvanmuktā mahādhiyaḥ 15
15. ye śuddhāvāsanā bhūyaḥ na janmānarthabhājanam
jñātajñeyāḥ te ucyante jīvanmuktāḥ mahādhiyaḥ
15. Those whose latent impressions (vāsanā) are pure do not become receptacles for the evil of rebirth (punarjanma) again. These are the great-minded ones for whom the knowable has been realized, and they are called liberated while living (jīvanmukta).
15. אלה שוב, בעלי `וָואסָאנָה` (רשמים) טהורה, אינם חלק מסבל הלידה. הם נקראים אלה שידעו את שיש לדעת, `גִ'יוַונְמוּקְטָה` (משוחררים בחייהם) ובעלי תבונה גדולה.
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जीवन्मुक्तिपदं प्राप्तो यथा रामो महामतिः ।
तत्तेऽहं शृणु वक्ष्याभि जरामरणशान्तये ॥ १६ ॥
jīvanmuktipadaṃ prāpto yathā rāmo mahāmatiḥ ,
tatte'haṃ śṛṇu vakṣyābhi jarāmaraṇaśāntaye 16
16. jīvanmuktipadam prāptaḥ yathā rāmaḥ mahāmatiḥ
tat te aham śṛṇu vakṣyābhi jarāmaraṇaśāntaye
16. Just as the great-minded Rama attained the state of living liberation (mokṣa), I will explain that to you for the cessation of old age and death. Listen!
16. כיצד `רָאמָה` בעל התבונה הגדולה השיג את מצב ה`גִ'יוַונְמוּקְטִי` (שחרור בחיים) – את זאת אומר לך, שמע, למען שלווה מהזקנה והמוות.
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भरद्वाज महाबुद्धे रामक्रममिमं शुभम् ।
शृणु वक्ष्यामि तेनैव सर्वं ज्ञास्यसि सर्वदा ॥ १७ ॥
bharadvāja mahābuddhe rāmakramamimaṃ śubham ,
śṛṇu vakṣyāmi tenaiva sarvaṃ jñāsyasi sarvadā 17
17. bharadvāja mahābudhe rāmakramam imam śubham
śṛṇu vakṣyāmi tena eva sarvam jñāsyasi sarvadā
17. O Bharadvaja, greatly intelligent one, listen! I will tell you about this auspicious path of Rama. Through this, you will always know everything.
17. הו `בְּהָרַדְוָואגַ'ה` בעל התבונה הגדולה, שמע את סדר הפעולות הטוב הזה של `רָאמָה`. אספר לך אותו, ועל ידו תדע הכול תמיד.
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विद्यागृहाद्विनिष्क्रम्य रामो राजीवलोचनः ।
दिवसान्यनयद्गेहे लीलाभिरकुतोभयः ॥ १८ ॥
vidyāgṛhādviniṣkramya rāmo rājīvalocanaḥ ,
divasānyanayadgehe līlābhirakutobhayaḥ 18
18. vidyāgṛhāt viniṣkramya rāmaḥ rājīvalocanaḥ
divasān anayāt gehe līlābhiḥ akutobhayaḥ
18. Having come forth from the house of learning, Rama, whose eyes were like lotuses, spent his days at home in playful activities, free from all fear.
18. לאחר שיצא מבית הלימוד, `רָאמָה` בעל העיניים דמויות הלוטוס העביר את ימיו בביתו, בפעילות חופשית וללא פחד.
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अथ गच्छति काले तु पालयत्यवनिं नृपे ।
प्रजासु वीतशोकासु स्थितासु विगतज्वरम् ॥ १९ ॥
atha gacchati kāle tu pālayatyavaniṃ nṛpe ,
prajāsu vītaśokāsu sthitāsu vigatajvaram 19
19. atha gacchati kāle tu pālayati avanim nṛpe
prajāsu vītaśokāsu sthitāsu vigatajvaram
19. Then, as time passed, while the king ruled the earth, his subjects remained free from sorrow and distress.
19. כאשר חלף הזמן, והמלך שלט על הארץ, ונתיניו היו נטולי אבל ושלווים.
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तीर्थपुण्याश्रमश्रेणीर्द्रष्टुमुत्कण्ठितं मनः ।
रामस्याभूद्भृशं तत्र कदाचिद्गुणशालिनः ॥ २० ॥
tīrthapuṇyāśramaśreṇīrdraṣṭumutkaṇṭhitaṃ manaḥ ,
rāmasyābhūdbhṛśaṃ tatra kadācidguṇaśālinaḥ 20
20. tīrthapuṇyāśramaśreṇīḥ draṣṭum utkaṇṭhitam manaḥ
rāmasya abhūt bhṛśam tatra kadācit guṇaśālinaḥ
20. One day, the mind (manas) of the virtuous Rāma became exceedingly eager to see rows of sacred places (tīrtha) and holy hermitages (āśrama).
20. פעילות החשיבה של `רָאמָה` בעל המעלות התמלאה פעם ברצון עז לראות את שורות המקומות הקדושים וה`אָאשְׁרָאמָה` (משכנות) המבורכים.
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राघवश्चिन्तयित्वैवमुपेत्य चरणौ पितुः ।
हंसः पद्माविव नवौ जग्राह नखकेसरौ ॥ २१ ॥
rāghavaścintayitvaivamupetya caraṇau pituḥ ,
haṃsaḥ padmāviva navau jagrāha nakhakesarau 21
21. rāghavaḥ cintayitvā evam upetya caraṇau pituḥ
haṃsaḥ padmā iva navau jagrāha nakhakesarau
21. Having thought thus, Rāghava approached his father's feet. He took hold of his father's feet, which had nails like stamens, just as a swan grasps two fresh lotuses.
21. `רָאגְהָאוָוה` (רָאמָה), לאחר שהרהר בכך, ניגש אל רגלי אביו ואחז בקצות אצבעותיו, כמו ברבור האוחז בשני פרחי לוטוס טריים.
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श्रीराम उवाच ।
तीर्थानि देवसद्मानि वनान्यायतनानि च ।
द्रष्टुमुत्कण्ठितं तात ममेदं नाथ मानसम् ॥ २२ ॥
śrīrāma uvāca ,
tīrthāni devasadmāni vanānyāyatanāni ca ,
draṣṭumutkaṇṭhitaṃ tāta mamedaṃ nātha mānasam 22
22. śrīrāmaḥ uvāca tīrthāni devasadmāni vanāni āyatanāni
ca draṣṭum utkaṇṭhitam tāta mama idam nātha mānasam
22. Śrī Rāma said: "Dear father (tāta), O Lord (nātha), this mind (manas) of mine is eager to see sacred places (tīrtha), abodes of gods, forests, and sanctuaries."
22. `שְׁרִי רָאמָה` אמר: הו אבא, הו אדון, פעילות החשיבה שלי כמהה לראות מקומות קדושים (`טִירְתָה`), בתי אלים, יערות ומקדשים.
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तदेतामर्थितां पूर्वां सफलां कर्तुमर्हसि ।
न सोऽस्ति भुवने नाथ त्वया योऽर्थी न मानितः ॥ २३ ॥
tadetāmarthitāṃ pūrvāṃ saphalāṃ kartumarhasi ,
na so'sti bhuvane nātha tvayā yo'rthī na mānitaḥ 23
23. tat etām arthitām pūrvām saphalām kartum arhasi na
saḥ asti bhuvane nātha tvayā yaḥ arthī na mānitaḥ
23. Therefore, you ought to fulfill this previous request. O Lord (nātha), there is no petitioner in the world who has not been honored by you.
23. לכן, ראוי שתמלא את בקשתי הקודמת הזו. הו אדון, אין בעולם אדם המבקש ממך שלא תכבד אותו.
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इति संप्रार्थितो राजा वसिष्ठेन समं तदा ।
विचार्यामुञ्चदेवैनं रामं प्रथममर्थिनम् ॥ २४ ॥
iti saṃprārthito rājā vasiṣṭhena samaṃ tadā ,
vicāryāmuñcadevainaṃ rāmaṃ prathamamarthinam 24
24. iti samprārthitaḥ rājā vasiṣṭhena samam tadā
vicārya amuñcat eva enam rāmam prathamam arthinam
24. Thus entreated, the king then, along with Vasiṣṭha, reflected and released him, Rāma, who was the first supplicant.
24. המלך, שנענה לבקשתו של וַסִישְׁטָה, שקל את העניין ואז שחרר את רָאמָה, הראשון שביקש זאת.
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शुभे नक्षत्रदिवसे भ्रातृभ्यां सह राघवः ।
मङ्गलालंकृतवपुः कृतस्वस्त्ययनो द्विजैः ॥ २५ ॥
śubhe nakṣatradivase bhrātṛbhyāṃ saha rāghavaḥ ,
maṅgalālaṃkṛtavapuḥ kṛtasvastyayano dvijaiḥ 25
25. śubhe nakṣatra-divase bhrātṛbhyām saha rāghavaḥ
maṅgalālaṅkṛta-vapuḥ kṛta-svastyayanaḥ dvijaiḥ
25. On an auspicious day under a fortunate constellation, Rāghava (Rāma), accompanied by his two brothers, with a body adorned with auspicious signs, and having had ritual blessings (svastyayana) performed by brahmins (dvija)...
25. ביום מבורך, רָאגְהוּ, יחד עם שני אחיו, גופו מקושט באופן מבורך, ולאחר שקיבל את ברכת הברהמינים.
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वसिष्ठप्रहितैर्विप्रैः शास्त्रज्ञैश्च समन्वितः ।
स्निग्धैः कतिपयैरेव राजपुत्रवरैः सह ॥ २६ ॥
vasiṣṭhaprahitairvipraiḥ śāstrajñaiśca samanvitaḥ ,
snigdhaiḥ katipayaireva rājaputravaraiḥ saha 26
26. vasiṣṭha-prahitaiḥ vipraiḥ śāstra-jñaiḥ ca samanvitaḥ
snigdhāiḥ katipayaiḥ eva rājaputra-varaiḥ saha
26. ...accompanied by brahmins sent by Vasiṣṭha and who were knowledgeable in the scriptures, and also by a few affectionate, excellent princes.
26. בליווי ברהמינים שנשלחו על ידי וַסִישְׁטָה, שהיו בקיאים בכתבי הקודש, ועם כמה נסיכים נבחרים ויקרים.
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अम्बाभिर्विहिताशीभिरालिङ्ग्यालिङ्ग्य भूषितः ।
निरगात्स्वगृहात्तस्मात्तीर्थयात्रार्थमुद्यतः ॥ २७ ॥
ambābhirvihitāśībhirāliṅgyāliṅgya bhūṣitaḥ ,
niragātsvagṛhāttasmāttīrthayātrārthamudyataḥ 27
27. ambābhiḥ vihita-āśībhiḥ āliṅgya āliṅgya bhūṣitaḥ
niragāt sva-gṛhāt tasmāt tīrtha-yātra-artham udyataḥ
27. decorated by his mothers, who, having embraced him repeatedly, had bestowed blessings; (Rāma), ready for a pilgrimage (tīrthayātrā), departed from that home of his.
27. כאשר אימהותיו בירכו אותו וחיבקו אותו שוב ושוב, הוא יצא מביתו, התכונן למסע לאתרים קדושים.
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निर्गतः स्वपुरात्पौरैस्तूर्यघोषेण वादितः ।
पीयमानः पुरस्त्रीणां नेत्रैर्भृङ्गौघभङ्गुरैः ॥ २८ ॥
nirgataḥ svapurātpauraistūryaghoṣeṇa vāditaḥ ,
pīyamānaḥ purastrīṇāṃ netrairbhṛṅgaughabhaṅguraiḥ 28
28. nirgataḥ svapurāt pauraiḥ tūryaghoṣeṇa vāditaḥ
pīyamānaḥ purastrīṇāṃ netraiḥ bhṛṅgaughabhaṅguraiḥ
28. He departed from his own city, heralded by the sound of trumpets played by the citizens. He was gazed upon by the women of the city, their eyes restless like swarms of bees.
28. הוא יצא מעירו, מלווה בקולות חצוצרות התושבים, ועיני נשות העיר נחו עליו, מרפרפות כנחיל דבורים.
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ग्रामीणललनालोलहस्तपद्मापनोदितैः ।
लाजवर्षैर्विकीर्णात्मा हिमैरिव हिमाचलः ॥ २९ ॥
grāmīṇalalanālolahastapadmāpanoditaiḥ ,
lājavarṣairvikīrṇātmā himairiva himācalaḥ 29
29. grāmīṇalalanālolahastapadmāpanoditaiḥ
lājavarṣaiḥ vikīrṇa ātmā himaiḥ iva himācalaḥ
29. His person was covered by showers of parched grain, scattered by the restless, lotus-like hands of the village women, just as the Himalaya mountains are covered by snow.
29. גופו כוסה בגשם של אורז קלוי, שנזרק על ידי ידיהן דמויות הלוטוס המתנופפות של נשות הכפר, כמו הרי הִימָאצָ'לָה מכוסים בשלג.
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आवर्जयन्विप्रगणान्परिशृण्वन्प्रजाशिषः ।
आलोकयन्दिगन्तांश्च परिचक्राम जाङ्गलान् ॥ ३० ॥
āvarjayanvipragaṇānpariśṛṇvanprajāśiṣaḥ ,
ālokayandigantāṃśca paricakrāma jāṅgalān 30
30. āvarjayan vipragaṇān pariśṛṇvan prajāśiṣaḥ
ālokayan digantān ca paricakrāma jāṅgalān
30. Winning over the groups of Brahmins, listening attentively to the blessings of the people, and surveying the various directions, he traveled through the wild regions.
30. כשהוא זוכה באהדת קבוצות הברהמינים, מקשיב לברכות העם, ומתבונן באופקים הרחוקים, הוא חצה את האזורים הפראיים.
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अथारभ्य स्वकात्तस्मात्क्रमात्कोशलमण्डलात् ।
स्नानदानतपोध्यानपूर्वकं स ददर्श ह ॥ ३१ ॥
athārabhya svakāttasmātkramātkośalamaṇḍalāt ,
snānadānatapodhyānapūrvakaṃ sa dadarśa ha 31
31. atha ārabhya svakāt tasmāt kramāt kośalamaṇḍalāt
snānadānatapodhyānapūrvakaṃ sa dadarśa ha
31. Then, starting from his own region of Kosala, he successively visited (various places), performing baths, acts of charity (dāna), austerities (tapas), and meditation (dhyāna) as preliminary rites.
31. ואז, החל מהאזור שלו, מחוז קוֹשָׁאלָה, הוא ראה בהדרגה, לאחר שביצע טבילות, עשיית צדקה, סיגוף לטיפוח עוצמה ומֶדִיטַצְיָה.
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नदीतीराणि पुण्यानि वनान्यायतनानि च ।
जङ्गलानि जनान्तेषु तटान्यब्धिमहीभृताम् ॥ ३२ ॥
nadītīrāṇi puṇyāni vanānyāyatanāni ca ,
jaṅgalāni janānteṣu taṭānyabdhimahībhṛtām 32
32. nadītīrāṇi puṇyāni vanāni āyatanāni ca
jaṅgalāni janānteṣu taṭāni abdhimahībhṛtām
32. Sacred river banks, forests, and shrines, as well as wildernesses in sparsely populated areas and the shores of oceans and mountains.
32. ...גדות נהרות קדושים, יערות ומקדשים, אזורי פרא מרוחקים, וחופים בהם נפגשים ההרים עם האוקיינוס.
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मन्दाकिनीमिन्दुनिभां कालिन्दीं चोत्पलामलाम् ।
सरस्वतीं शतद्रूं च चन्द्रभागामिरावतीम् ॥ ३३ ॥
mandākinīmindunibhāṃ kālindīṃ cotpalāmalām ,
sarasvatīṃ śatadrūṃ ca candrabhāgāmirāvatīm 33
33. mandākinīm indunibhām kālindīm ca utpalāmalām
sarasvatīm śatadrūm ca candrabhāgām irāvatīm
33. The Mandakini, which resembles the moon, and the Kalindi (Yamuna), pure as a lotus; also the Sarasvati, the Shutudri, the Chandrabhaga, and the Iravati.
33. הוא ראה את נהר מַנְדָאקִינִי (זוהר כירח), את קָאלִינְדִי (טהורה כפרח לוטוס), סָארָאסְוָוטִי, שָׁאטָאדְרוּ, צַ'אנְדְרָאבְּהָאגָא ואִירָאוָוטִי.
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वेणीं च कृष्णवेणीं च निर्विन्ध्यां सरयूं तथा ।
चर्मण्वतीं वितस्तां च विपाशां बाहुदामपि ॥ ३४ ॥
veṇīṃ ca kṛṣṇaveṇīṃ ca nirvindhyāṃ sarayūṃ tathā ,
carmaṇvatīṃ vitastāṃ ca vipāśāṃ bāhudāmapi 34
34. veṇīm ca kṛṣṇaveṇīm ca nirvindhyām sarayūm tathā
carmaṇvatīm vitastām ca vipāśām bāhudām api
34. The Veni and Krishnaveni (Krishna) rivers, and similarly, the Nirvindhya and Sarayu; also the Charmanvati (Chambal), the Vitasta (Jhelum), the Vipasha (Beas), and the Bahuda.
34. וכן את וֵנִי וְקְרִישְׁנַוֵנִי, נִירְוִינְדְהְיָא וְסָארָאיוּ, צַ'ארְמָאנְוָוטִי וְוִיטָאסְטָא, וִיפָאשָׁא וְבָּאהוּדָא.
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प्रयागं नैमिषं चैव धर्मारण्यं गयां तथा ।
वाराणसीं श्रीगिरिं च केदारं पुष्करं तथा ॥ ३५ ॥
prayāgaṃ naimiṣaṃ caiva dharmāraṇyaṃ gayāṃ tathā ,
vārāṇasīṃ śrīgiriṃ ca kedāraṃ puṣkaraṃ tathā 35
35. prayāgam naimiṣam ca eva dharmāraṇyam gayām tathā
vārāṇasīm śrīgirim ca kedāram puṣkaram tathā
35. Prayaga, Naimisha, and also Dharmaranya and Gaya; similarly, Varanasi, Shrigiri, and Kedara, as well as Pushkara.
35. פְּרָאיָאגָה, נָאיְמִישָׁה, דְהַרְמָארַנְיָה, גָאיָה, וָארָאנָאסִי, שְׁרִיגִירִי, קֵדָארָה וּפוּשְׁקָארָה.
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मानसं च क्रमसरस्तथैवोत्तरमानसम् ।
वडवावदनं चैव तीर्थवृन्दं स सादरम् ॥ ३६ ॥
mānasaṃ ca kramasarastathaivottaramānasam ,
vaḍavāvadanaṃ caiva tīrthavṛndaṃ sa sādaram 36
36. mānasam ca kramasaraḥ tathā eva uttaramānasam
vaḍavāvadanam ca eva tīrthavṛndam saḥ sādarām
36. He respectfully visited Manasa lake, Kramasara lake, similarly Uttara-Manasa lake, and also the Vadavamukha (submarine fire), along with a multitude of sacred places (tīrtha).
36. את אגם מָאנָאסָה, אגם קְרָאמָאסַארָה, וכמו כן את אוּטָארָאמָאנָאסָה, וְוָודָאבָאוָואדָאנָה, וכן קבוצות רבות של אתרים קדושים, את כולם ביקר בכבוד.
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अग्नितीर्थं महातीर्थमिन्द्रद्युम्नसरस्तथा ।
सरांसि सरितश्चैव तथा नदह्रदावलीम् ॥ ३७ ॥
agnitīrthaṃ mahātīrthamindradyumnasarastathā ,
sarāṃsi saritaścaiva tathā nadahradāvalīm 37
37. agnitīrtham mahātīrtham indradyumnasaraḥ tathā
sarāṃsi saritaḥ ca eva tathā nadahradāvalīm
37. Similarly, he also visited Agnitīrtha, Mahātīrtha, Indradyumna lake, along with (other) lakes, rivers, and a multitude of streams and pools.
37. את אַגְנִיטִירְתָה, מַהָאטִירְתָה, אגם אִינְדְרַאדְיוּמְנָה, וכן אגמים, נהרות ושורות של נחלים ובריכות.
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स्वामिनं कार्तिकेयं च शालग्रामं हरिं तथा ।
स्थानानि च चतुःषष्टिं हरेरथ हरस्य च ॥ ३८ ॥
svāminaṃ kārtikeyaṃ ca śālagrāmaṃ hariṃ tathā ,
sthānāni ca catuḥṣaṣṭiṃ hareratha harasya ca 38
38. svāminam kārtikeyam ca śālagrāmam harim tathā
sthānāni ca catuḥṣaṣṭim hareḥ atha harasya ca
38. He also visited Svamin Kartikeya, Shalagrama, and Hari (Vishnu). Furthermore, he visited the sixty-four sacred places associated with Hari (Vishnu) and also with Hara (Shiva).
38. את האדון קָארְטִיקֵיָה, את שָׁאלָאגְרָאמָה, ואת הָארִי (האל וִישְׁנוּ), וכן את שישים וארבעת המקומות הקדושים המוקדשים להָארִי ולאל הָארָה (שִׁיבָה).
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नानाश्चर्यविचित्राणि चतुरब्धितटानि च ।
विन्ध्यमन्दरकुञ्जांश्च कुलशैलस्थलानि च ॥ ३९ ॥
nānāścaryavicitrāṇi caturabdhitaṭāni ca ,
vindhyamandarakuñjāṃśca kulaśailasthalāni ca 39
39. nānāścaryavicitrāṇi caturabdhitaṭāni ca
vindhyamandarakuñjān ca kulaśailasthalāni ca
39. He also visited the diverse, wondrous, and variegated shores of the four oceans, the groves of the Vindhya and Mandara mountains, and the regions of the chief mountains (Kulaparvatas).
39. חופים שונים ומוזרים באופן נפלא של ארבעת האוקיינוסים, וכן את חורשות הרי וִינְדְהְיָה וּמַנְדָארָה, ואת אתרי רכסי ההרים הראשיים.
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राजर्षीणां च महतां ब्रह्मर्षीणां तथैव च ।
देवानां ब्राह्मणानां चे पावनानाश्रमाञ्छुभान् ॥ ४० ॥
rājarṣīṇāṃ ca mahatāṃ brahmarṣīṇāṃ tathaiva ca ,
devānāṃ brāhmaṇānāṃ ce pāvanānāśramāñchubhān 40
40. rājarṣīṇām ca mahatām brahmarṣīṇām tathā eva ca
devānām brāhmaṇānām ca eva pāvanān āśramān śubhān
40. And the purifying, auspicious hermitages (āśrama) of the great royal sages, and similarly, those of the brahmin sages, as well as those belonging to the gods and brahmins.
40. וכן את המִשְׁכָּנִים הטהורים והמבורכים של מַלְכֵי-קדושים גדולים, ושל קדושי ברהמינים, ושל האלים והברהמינים.
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भूयोभूयः स बभ्राम भ्रातृभ्यां सह मानदः ।
चतुर्ष्वपि दिगन्तेषु सर्वानेव महीतटान् ॥ ४१ ॥
bhūyobhūyaḥ sa babhrāma bhrātṛbhyāṃ saha mānadaḥ ,
caturṣvapi diganteṣu sarvāneva mahītaṭān 41
41. bhūyaḥ bhūyaḥ saḥ babhrāma bhrātṛbhyām saha
mānadaḥ caturṣu api diganteṣu sarvān eva mahītaṭān
41. Again and again, he, the bestower of honor (mānada), wandered with his two brothers through all the regions (mahītaṭa) in the four directions.
41. שוב ושוב הוא, המכבד, נדד עם אחיו לכל קצוות הארץ בארבעת הכיוונים.
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अमरकिन्नरमानवमानितः समवलोक्य महीमखिलामिमाम् ।
उपययौ स्वगृहं रघुनन्दनो विहृतदिक् शिवलोकमिवेश्वरः ॥ ४२ ॥
amarakinnaramānavamānitaḥ samavalokya mahīmakhilāmimām ,
upayayau svagṛhaṃ raghunandano vihṛtadik śivalokamiveśvaraḥ 42
42. amarakinnaramānavamānitaḥ samavalokya mahīm akhilām imām
upayayau svagṛham raghunandanaḥ vihṛtadik śivalokam iva īśvaraḥ
42. Having completely surveyed this entire earth, and honored by immortals, Kinnaras, and humans, Raghu's delight (raghunandana), who had traversed all directions, returned to his own home, just as a lord (īśvara) would return to an auspicious world (śivaloka).
42. מכובד על ידי אלים, קִינָארָה (יצורים שמיימיים) ובני אדם, לאחר שראה את כל הארץ הזו, רָאגְהוּ (רָאמָה) שב לביתו, כמו אִישְׁוָוארָה (האל שִׁיבָה) שחזר לשִׁיבָאלוֹקָה (עולמו של שִׁיבָה) לאחר שסייר בכל קצוות תבל.
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vairāgya prakaraṇa (current book)

Chapter 1 Chapter 2 Chapter 3 (current chapter) 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)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 Chapter 137 Chapter 138 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 Chapter 149 Chapter 150 Chapter 151 Chapter 152 Chapter 153 Chapter 154 Chapter 155 Chapter 156 Chapter 157 Chapter 158 Chapter 159 Chapter 160 Chapter 161 Chapter 162 Chapter 163 Chapter 164 Chapter 165 Chapter 166 Chapter 167 Chapter 168 Chapter 169 Chapter 170 Chapter 171 Chapter 172 Chapter 173 Chapter 174 Chapter 175 Chapter 176 Chapter 177 Chapter 178 Chapter 179 Chapter 180 Chapter 181 Chapter 182 Chapter 183 Chapter 184 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