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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-4, chapter-19

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श्रीवसिष्ठ उवाच ।
जीवबीजं परं ब्रह्म सर्वत्र खमिव स्थितम् ।
तेन जीवोदरजगत्यपि जीवोऽस्त्यनेकधा ॥ १ ॥
śrīvasiṣṭha uvāca ,
jīvabījaṃ paraṃ brahma sarvatra khamiva sthitam ,
tena jīvodarajagatyapi jīvo'styanekadhā 1
1. śrīvasiṣṭhaḥ uvāca jīvabījam param brahma sarvatra kham
iva sthitam tena jīvodarajagati api jīvaḥ asti anekadhā
1. śrīvasiṣṭhaḥ uvāca.
param brahma jīvabījam sarvatra kham iva sthitam.
tena jīvodarajagati api jīvaḥ anekadhā asti.
1. Śrī Vasiṣṭha said: The supreme (brahman) is the seed of life, existing everywhere like space. Therefore, even within the world of living beings, life (jīva) exists in manifold forms.
1. המורה הרוחני וַסִשְׁטְהָה אמר: הַבְּרַהְמָן העליון, שהוא הזיוווג והמקור לכל הנשמות (גִ'יוָוה), שוכן בכל מקום כמו המרחב. בשל כך, אפילו בתוך עולם בטנה של הנשמה, קיימות נשמות בדרכים רבות מספור.
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चिद्धनैकघनात्मत्वाज्जीवान्तर्जीवजातयः ।
कदलीदलवत्सन्ति कीटा इव धरोदरे ॥ २ ॥
ciddhanaikaghanātmatvājjīvāntarjīvajātayaḥ ,
kadalīdalavatsanti kīṭā iva dharodare 2
2. citghanekaghanātmatvāt jīvāntarjīvajātayaḥ
kadālīdalavat santi kīṭāḥ iva dharodare
2. citghanekaghanātmatvāt jīvāntarjīvajātayaḥ
kadālīdalavat kīṭāḥ iva dharodare santi
2. Because the essential self (ātman) is a singular, dense mass of consciousness, various species of living beings (jīva) exist within other living beings. They are like the layers of a banana stem, or like insects within the earth's interior.
2. מכיוון שהעצמי הוא מכלול מרוכז אחד של תודעה טהורה, ישנם מיני נשמות (גִ'יוָוה) בתוך נשמות, כמו שכבות של עלי בננה או כמו תולעים בתוך מעמקי האדמה.
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यो यो नाम यथा ग्रीष्मे कल्पस्वेदाद्भवेत्कृमिः ।
यद्यद्दृश्यं शुद्धचित्खं तज्जीवो भवति स्वतः ॥ ३ ॥
yo yo nāma yathā grīṣme kalpasvedādbhavetkṛmiḥ ,
yadyaddṛśyaṃ śuddhacitkhaṃ tajjīvo bhavati svataḥ 3
3. yaḥ yaḥ nāma yathā grīṣme kalpavedāt bhavet kṛmiḥ
yat yat dṛśyam śuddhacitkham tat jīvaḥ bhavati svataḥ
3. yathā grīṣme yaḥ yaḥ nāma kalpavedāt kṛmiḥ bhavet,
yat yat dṛśyam śuddhacitkham tat svataḥ jīvaḥ bhavati.
3. Just as any being that arises from sweat in summer becomes a worm, similarly, whatever appears as pure consciousness-space (śuddha-cit-kha) spontaneously becomes the individual soul (jīva).
3. כפי שבקיץ נוצרים רמשים מזיעה חמה, כך כל מה שנצפה במרחב התודעה הטהורה הופך בעצמו לנשמה (גִ'יוָוה).
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यथा यथा यतन्ते ते जीवकाः स्वात्मसिद्धये ।
तथा तथा भवन्त्याशु विचित्रोपासनक्रमैः ॥ ४ ॥
yathā yathā yatante te jīvakāḥ svātmasiddhaye ,
tathā tathā bhavantyāśu vicitropāsanakramaiḥ 4
4. yathā yathā yatante te jīvakāḥ svātmasiddhaye
tathā tathā bhavanti āśu vicitropāsanakramaiḥ
4. yathā yathā te jīvakāḥ svātmasiddhaye yatante,
tathā tathā āśu vicitropāsanakramaiḥ bhavanti.
4. As the individual souls (jīva) strive for the realization of their own self (ātman), so too do they quickly manifest through various methods of worship and meditation.
4. כפי שאותן נשמות (גִ'יוָוה) מתאמצות למען הגשמת העצמי שלהן, כך הן הופכות במהירות למה שהן שואפות אליו באמצעות דרכי פולחן ומדיטציה שונות.
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देवान्देवयजो यान्ति यक्षा यक्षान्त्व्रजन्ति हि ।
ब्रह्म ब्रह्मयजो यान्ति यदतुच्छं तदाश्रयेत् ॥ ५ ॥
devāndevayajo yānti yakṣā yakṣāntvrajanti hi ,
brahma brahmayajo yānti yadatucchaṃ tadāśrayet 5
5. devān devayajaḥ yānti yakṣāḥ yakṣān tu vrajanti hi
brahma brahmayajaḥ yānti yat atuccham tat āśrayet
5. devayajaḥ devān yānti.
yakṣāḥ tu yakṣān vrajanti hi.
brahmayajaḥ brahma yānti.
yat atuccham tat āśrayet.
5. Worshippers of the gods go to the gods; indeed, Yakshas go to the Yakshas. Worshippers of Brahman (brahman) go to Brahman. One should resort to that which is not insignificant.
5. עובדי האלים הולכים אל האלים (דֵוָוה), עובדי הַיַקְשַׁה הולכים אל הַיַקְשַׁה, ועובדי הַבְּרַהְמָן הולכים אל הַבְּרַהְמָן. על כן יש למצוא מקלט במקור שאינו חולף ואינו חסר ערך.
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स मुक्तो भृगुपुत्रो हि निर्मलत्वात्स्वसंविदः ।
बद्धः प्रथमदृष्टेन दृश्येनाशु स्वभावतः ॥ ६ ॥
sa mukto bhṛguputro hi nirmalatvātsvasaṃvidaḥ ,
baddhaḥ prathamadṛṣṭena dṛśyenāśu svabhāvataḥ 6
6. saḥ muktaḥ bhṛguputraḥ hi nirmalatvāt svasaṃvidaḥ
baddhaḥ prathamadṛṣṭena dṛśyena āśu svabhāvataḥ
6. saḥ bhṛguputraḥ hi svasaṃvidaḥ nirmalatvāt muktaḥ prathamadṛṣṭena dṛśyena āśu svabhāvataḥ baddhaḥ.
6. Indeed, that son of Bhrigu (Bhṛgupuṭra) was liberated due to the purity of his own consciousness, yet he was also quickly bound by the first object he perceived, by his very nature.
6. בנו של בְהְרִיגוּ (שׂוּקְרָה) אמנם משוחרר בשל טוהר תודעתו הפנימית, אך מטבעו נכבל במהירות לאובייקט הנראה שנצפה על ידו בראשונה.
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भुवि जाता परिम्लाना बाला यत्प्रथमं पुरः ।
संवित्प्राप्नोति तद्रूपा भवत्यन्या न काचन ॥ ७ ॥
bhuvi jātā parimlānā bālā yatprathamaṃ puraḥ ,
saṃvitprāpnoti tadrūpā bhavatyanyā na kācana 7
7. bhuvi jātā parimlānā bālā yat prathamam puraḥ
saṃvit prāpnoti tat rūpā bhavati anyā na kācana
7. When consciousness (saṃvit) first manifests on earth, initially appearing like a tender, withered sprout, it assumes that specific form. No other consciousness (saṃvit) can become that exact same form.
7. כמו נערה צעירה ועדינה שנולדה על פני האדמה, הצורות שהתודעה תופסת בראשונה הופכות לצורתה שלה, ואין אחרת מלבדן.
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श्रीराम उवाच ।
जाग्रत्स्वप्नदशाभेदं भगवन्वक्तुमर्हसि ।
कथं च जाग्रज्जाग्रत्स्यात्स्वप्नो जाग्रद्भमः कथम् ॥ ८ ॥
śrīrāma uvāca ,
jāgratsvapnadaśābhedaṃ bhagavanvaktumarhasi ,
kathaṃ ca jāgrajjāgratsyātsvapno jāgradbhamaḥ katham 8
8. śrīrāmaḥ uvāca jāgratsvapnadaśābhedam bhagavan vaktum arhasi
katham ca jāgrat jāgrat syāt svapnaḥ jāgradbhramaḥ katham
8. Śrī Rāma said: O Venerable One, you should explain the distinction between the waking and dream states. Furthermore, how can the waking state truly be waking, and how can a dream be considered an illusion within the waking state?
8. רָאמָה אמר: מורי המכובד, מן הראוי שתסביר לי את ההבדל בין מצב הערות למצב החלום. כיצד ערות היא ערות ממש, וכיצד חלום הוא אשליה של ערות?
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श्रीवसिष्ठ उवाच ।
स्थिरप्रत्यययुक्तं यत्तज्जाग्रदिति कथ्यते ।
अस्थिरप्रत्ययं यत्स्यात्तत्स्वप्नः समुदाहृतः ॥ ९ ॥
śrīvasiṣṭha uvāca ,
sthirapratyayayuktaṃ yattajjāgraditi kathyate ,
asthirapratyayaṃ yatsyāttatsvapnaḥ samudāhṛtaḥ 9
9. śrīvasiṣṭhaḥ uvāca sthirapratyayayuktam yat tat jāgrat iti
kathyate asthirapratyayam yat syāt tat svapnaḥ samudāhṛtaḥ
9. Śrī Vasiṣṭha said: That which is characterized by stable perception is termed the waking state (jāgrat). That which has unstable perception is declared to be the dream state (svapna).
9. וַסִשְׁטְהָה אמר: מה שנתפס בחוויה יציבה נקרא ערות, ואילו מה שנתפס בחוויה בלתי יציבה מכונה חלום.
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जाग्रत्त्वे क्षणदृष्टः स्यात्स्वप्नः कालान्तरे स्थितः ।
तज्जाग्रत्स्वप्नतामेति स्वप्नो जाग्रत्त्वमृच्छति ॥ १० ॥
jāgrattve kṣaṇadṛṣṭaḥ syātsvapnaḥ kālāntare sthitaḥ ,
tajjāgratsvapnatāmeti svapno jāgrattvamṛcchati 10
10. jāgrattve kṣaṇadṛṣṭaḥ syāt svapnaḥ kālāntare sthitaḥ
tat jāgrat svapnatām eti svapnaḥ jāgrattvaṃ ṛcchati
10. In the waking state (jāgrat), a dream (svapna) may be seen for a moment, yet it is situated in a different time. Hence, the waking state itself attains the nature of a dream, and a dream achieves the nature of the waking state.
10. בתוך מצב הערות, מה שנראה לרגע קט עשוי להיחשב כחלום, ואילו כשהחלום נמשך לאורך זמן, הרי שהערות מקבלת איכות של חלום והחלום מקבל איכות של ערות.
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जाग्रत्स्वप्नदशाभेदो न स्थिरास्थिरते विना ।
समः सदैव सर्वत्र समस्तोऽनुभवोऽनयोः ॥ ११ ॥
jāgratsvapnadaśābhedo na sthirāsthirate vinā ,
samaḥ sadaiva sarvatra samasto'nubhavo'nayoḥ 11
11. jāgratsvapnadaśābhedaḥ na sthirāsthirate vinā
samaḥ sadaiva sarvatra samastaḥ anubhavaḥ anayoḥ
11. jāgratsvapnadaśābhedaḥ sthirāsthirate vinā na
anayoḥ samastaḥ anubhavaḥ sadaiva sarvatra samaḥ
11. The distinction between the waking and dream states does not exist without the principles of permanence and impermanence. The entire experience of both these (states) is always the same everywhere.
11. ההבדל בין מצבי הערות והחלום אינו אלא דרגת היציבות או אי-היציבות; החוויה בשניהם שווה תמיד ובכל מקום.
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स्वप्नोऽपि स्वप्नसमये स्थैर्याज्जाग्रत्त्वमृच्छति ।
अस्थैर्याज्जाग्रदेवास्ते स्वप्नस्तादृशबोधतः ॥ १२ ॥
svapno'pi svapnasamaye sthairyājjāgrattvamṛcchati ,
asthairyājjāgradevāste svapnastādṛśabodhataḥ 12
12. svapnaḥ api svapnasamaye sthairyāt jāgrattvaṃ ṛcchati
asthairyāt jāgrat eva āste svapnaḥ tādṛśabodhataḥ
12. svapnaḥ api svapnasamaye sthairyāt jāgrattvaṃ ṛcchati
jāgrat eva asthairyāt tādṛśabodhataḥ svapnaḥ āste
12. Even a dream, during its own period, attains the nature of the waking state due to its (perceived) stability. Conversely, the waking state itself is understood as a dream, due to its impermanence and a similar kind of perception (as in a dream).
12. אפילו חלום, בזמן התרחשותו, מקבל מעמד של ערות בשל תחושת היציבות שבו, ואילו הערות, בשל חוסר יציבותה או עקב תפיסה כזו, נחווית כחלום.
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स्वप्नोऽपि जाग्रद्बुद्ध्यंशो जाग्रत्त्वमनुगच्छति ।
स्वप्नता स्वप्नबुद्ध्या तु यथासंवेदनं स्थितम् ॥ १३ ॥
svapno'pi jāgradbuddhyaṃśo jāgrattvamanugacchati ,
svapnatā svapnabuddhyā tu yathāsaṃvedanaṃ sthitam 13
13. svapnaḥ api jāgradbuddhyaṃśaḥ jāgrattvaṃ anugacchati
svapnatā svapnabuddhyā tu yathāsaṃvedanaṃ sthitam
13. svapnaḥ api jāgradbuddhyaṃśaḥ jāgrattvaṃ anugacchati
tu svapnatā svapnabuddhyā yathāsaṃvedanaṃ sthitam
13. Even a dream, being a part of the waking intellect, tends towards the nature of waking. However, the state of being a dream (svapnatā) exists by means of the dream intellect, according to how it is experienced.
13. אפילו חלום, כאשר תופסים אותו בתודעת ערות, נחשב לערות; ואילו איכות החלום נובעת מכך שתופסים אותו כחלום – הכל תלוי באופן התפיסה והחוויה.
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यत्तु यावत्स्थिरं बुद्धं तत्तावज्जाग्रदुच्यते ।
क्षणभङ्गात्तु तत्स्वप्नो यथा भवति तच्छ्रुणु ॥ १४ ॥
yattu yāvatsthiraṃ buddhaṃ tattāvajjāgraducyate ,
kṣaṇabhaṅgāttu tatsvapno yathā bhavati tacchruṇu 14
14. yat tu yāvat sthiraṃ buddhaṃ tat tāvat jāgrat ucyate
kṣaṇabhaṅgāt tu tat svapnaḥ yathā bhavati tat śṛṇu
14. yat yāvat sthiraṃ buddhaṃ tu tat tāvat jāgrat ucyate
kṣaṇabhaṅgāt tu tat yathā svapnaḥ bhavati tat śṛṇu
14. Whatever is perceived as stable for a certain duration, that is considered the waking state. But when that same (perceived reality) becomes a dream due to its momentary dissolution, listen to how that happens.
14. מה שנתפס כיציב למשך זמן מה נקרא ערות; אך הקיום שחולף כהרף עין מוגדר כחלום. שמע כיצד הדבר קורה.
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जीवधातुः शरीरेऽन्तर्विद्यते येन जीव्यते ।
तेजो वीर्यं जीवधातुरित्याद्यभिधमङ्ग यत् ॥ १५ ॥
jīvadhātuḥ śarīre'ntarvidyate yena jīvyate ,
tejo vīryaṃ jīvadhāturityādyabhidhamaṅga yat 15
15. jīvadhātuḥ śarīre antaḥ vidyate yena jīvyate
tejaḥ vīryam jīvadhātuḥ iti ādi abhidham aṅga yat
15. śarīre antaḥ jīvadhātuḥ vidyate,
yena jīvyate.
aṅga,
yat tejaḥ vīryam jīvadhātuḥ iti ādi abhidham,
(tat eva jīvadhātuḥ asti).
15. Within the body, the living essence (jīvadhātu) exists, by which one lives. O dear one, that which is known by names such as brilliance (tejas), vitality (vīrya), and indeed the living essence (jīvadhātu) itself, is this very principle.
15. בתוך הגוף קיים יסוד החיים (גִ'יוָוה-דְהָאתוּ), שבזכותו הגוף חי. יסוד זה נקרא גם חיוניות, זוהר או עוצמה.
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व्यवहारी यदा कायो मनसा कर्मणा गिरा ।
भवेत्तदा मरुन्नुन्नो जीवधातुः प्रसर्पति ॥ १६ ॥
vyavahārī yadā kāyo manasā karmaṇā girā ,
bhavettadā marunnunno jīvadhātuḥ prasarpati 16
16. vyavahārī yadā kāyaḥ manasā karmaṇā girā
bhavet tadā marut unnaḥ jīvadhātuḥ prasarpatī
16. yadā kāyaḥ manasā karmaṇā girā vyavahārī bhavet,
tadā marut-unnaḥ jīvadhātuḥ prasarpatī.
16. When the body becomes active (vyavahārī) through mind, action, and speech, then the living essence (jīvadhātu), propelled by the vital air (marut), spreads forth.
16. כאשר הגוף פועל ומעורב בעולם במחשבה, במעשה ובדיבור, יסוד החיים נע וזורם כשהוא מונע על ידי רוח החיים.
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तस्मिन्प्रसर्पत्यङ्गेषु सर्वा संविदुदेति हि ।
दृष्टत्वात्प्रैति चित्ताख्यमन्तर्लीनजगद्भ्रमम् ॥ १७ ॥
tasminprasarpatyaṅgeṣu sarvā saṃvidudeti hi ,
dṛṣṭatvātpraiti cittākhyamantarlīnajagadbhramam 17
17. tasmin prasarpatī aṅgeṣu sarvā saṃvit udeti hi
dṛṣṭatvāt prāiti citta ākhyam antaḥ līna jagat bhramam
17. tasmin prasarpatī (sati),
aṅgeṣu sarvā saṃvit udeti hi.
dṛṣṭatvāt,
citta-ākhyam antaḥ-līna-jagat-bhramam prāiti.
17. When that (living essence) spreads, indeed all consciousness (saṃvid) arises in the limbs. Due to its being directly perceived, the worldly delusion (saṃsāra) residing within, which is known as the mind (citta), vanishes.
17. כאשר יסוד החיים זורם באיברי הגוף, התודעה התחושתית מתעוררת, ובשל תפיסת העצמים מתעוררת פעילות החשיבה (צִטָה) הטומנת בחובה את אשליית העולם.
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ईक्षणादिषु रन्ध्रेषु प्रसरन्ती बहिर्मयम् ।
नानाकारविकाराढ्यं रूपमात्मनि पश्यति ॥ १८ ॥
īkṣaṇādiṣu randhreṣu prasarantī bahirmayam ,
nānākāravikārāḍhyaṃ rūpamātmani paśyati 18
18. īkṣaṇa ādiṣu randhreṣu prasaranti bahis mayam
nānākāravikārāḍhyam rūpam ātmani paśyati
18. (sā saṃvit) īkṣaṇa-ādiṣu randhreṣu prasaranti (sati),
ātmani bahirmayam nānākāravikārāḍhyam rūpam paśyati.
18. Spreading through the apertures of perception and so forth, that (consciousness, saṃvid) perceives within the self (ātman) an external form (rūpa), abundant with various shapes and transformations.
18. כשהיא מתפשטת דרך פתחי החושים, כגון העיניים, אל העולם החיצוני, התודעה רואה בעצמה צורות השופעות שינויים וגיוונים שונים.
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स्थिरत्वात्तत्तथैवाथ जाग्रदित्यवगम्यते ।
जाग्रत्क्रम इति प्रोक्तः सुषुप्तादिक्रमं श्रृणु ॥ १९ ॥
sthiratvāttattathaivātha jāgradityavagamyate ,
jāgratkrama iti proktaḥ suṣuptādikramaṃ śrṛṇu 19
19. sthiratvāt tat tathā eva atha jāgrat iti avagamyate
jāgrat-kramaḥ iti proktaḥ suṣupti-ādi-kramam śṛṇu
19. atha tat sthiratvāt tathā eva jāgrat iti avagamyate.
ayam jāgrat-kramaḥ iti proktaḥ.
suṣupti-ādi-kramam śṛṇu.
19. Due to its stability, it is thus understood as the waking state. This is called the 'waking sequence'. Now, listen to the sequence beginning with deep sleep.
19. בגלל תחושת היציבות שבה, מצב זה נתפס כערות. זהו תהליך הערות שנלמד; כעת שמע על תהליך השינה העמוקה (סוּשׁוּפְטִי) והמצבים שאחריה.
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मनसा कर्मणा वाचा यदा क्षुभ्यति नो वपुः ।
शान्तात्मा तिष्ठति स्वस्थो जीवधातुस्तदा त्वसौ ॥ २० ॥
manasā karmaṇā vācā yadā kṣubhyati no vapuḥ ,
śāntātmā tiṣṭhati svastho jīvadhātustadā tvasau 20
20. manasā karmaṇā vācā yadā kṣubhyati naḥ vapuḥ
śānta-ātmā tiṣṭhati svasthaḥ jīva-dhātuḥ tadā tu asau
20. yadā vapuḥ manasā karmaṇā vācā naḥ kṣubhyati,
tadā asau jīva-dhātuḥ śānta-ātmā svasthaḥ tiṣṭhati.
20. When the body (vapuḥ) is not agitated by mind, action, or speech, then that living essence (jīvadhātu) remains calm (śāntātman) and self-abiding.
20. כאשר הגוף אינו מוטרד על ידי המחשבה, המעשה או הדיבור, יסוד החיים נשאר רגוע, שקט ומשוכך בתוך עצמו.
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समतामागतैर्वातैः क्षोभ्यते न हृदम्बरे ।
निर्वातसदने दीपो यथाऽऽलोकैककारकः ॥ २१ ॥
samatāmāgatairvātaiḥ kṣobhyate na hṛdambare ,
nirvātasadane dīpo yathā''lokaikakārakaḥ 21
21. samatām āgataiḥ vātaiḥ kṣobhyate na hṛd-ambare
nirvāta-sadane dīpaḥ yathā āloka-eka-kārakaḥ
21. yathā nirvāta-sadane āloka-eka-kārakaḥ dīpaḥ (tathā) hṛd-ambare samatām āgataiḥ vātaiḥ na kṣobhyate.
21. Just as a lamp in a windless house, creating light alone, is not agitated in the heart-space (hṛdambara) by balanced (samatām āgataiḥ) vital breaths (vātaiḥ).
21. כאשר נשימות החיים מגיעות לאיזון, הלב אינו מוטרד, בדומה מנורה במקום ללא רוח המפיצה אור בלבד.
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ततः सरति नाङ्गेषु संवित्क्षुभ्यति तेन नो ।
न चेक्षणादीन्यायाति रन्ध्राण्यायाति नो बहिः ॥ २२ ॥
tataḥ sarati nāṅgeṣu saṃvitkṣubhyati tena no ,
na cekṣaṇādīnyāyāti randhrāṇyāyāti no bahiḥ 22
22. tataḥ sarati na aṅgeṣu saṃvit kṣubhyati tena naḥ
na ca īkṣaṇa-ādīni āyāti randhrāṇi āyāti naḥ bahiḥ
22. tataḥ saṃvit aṅgeṣu na sarati,
tena na kṣubhyati.
ca na īkṣaṇa-ādīni āyāti,
na randhrāṇi bahiḥ āyāti.
22. From that (state), consciousness (saṃvit) does not flow into the limbs (aṅgeṣu), nor is it agitated by them. Nor does it go to the senses like sight (īkṣaṇādīni), nor does it go outside through the apertures.
22. אזי התודעה אינה מתפשטת באיברים ואינה מופרעת; היא אינה מגיעה אל פתחי החושים כמו העיניים, ואינה יוצאת החוצה.
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जीवोऽन्तरेव स्फुरति तैलसंविद्यथा तिले ।
शीतसंविद्धिम इव स्नेहसंविद्यथा घृते ॥ २३ ॥
jīvo'ntareva sphurati tailasaṃvidyathā tile ,
śītasaṃviddhima iva snehasaṃvidyathā ghṛte 23
23. jīvaḥ antare eva sphurati tailasaṃvit yathā tile
śītasaṃvit himaḥ iva snehasaṃvit yathā ghṛte
23. yathā tile tailasaṃvit (sphurati),
himaḥ iva śītasaṃvit (sphurati),
yathā ghṛte snehasaṃvit (sphurati),
(tathā) jīvaḥ antare eva sphurati.
23. Just as the consciousness of oil (tailasaṃvid) manifests within a sesame seed, and the consciousness of cold (śītasaṃvid) is like ice (himaḥ), and just as the consciousness of butter (snehasaṃvid) manifests within ghee, so too does the individual soul (jīva) pulsate within (the self).
23. הנשמה (גִ'יוָוה) רוטטת רק מבפנים, כשם שאיכות השמן קיימת בשומשום, איכות הקור בשלג, או איכות השומן בחמאה מזוקקת.
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जीवाकारा कला काचिच्चितिः स्वच्छतयात्मनि ।
दशामायाति सौषुप्तिं सौम्यवातां विचेतनाम् ॥ २४ ॥
jīvākārā kalā kāciccitiḥ svacchatayātmani ,
daśāmāyāti sauṣuptiṃ saumyavātāṃ vicetanām 24
24. jīvākārā kalā kācit citiḥ svacchatayā ātmani
daśām āyāti sauṣuptim saumyavātām vicetanām
24. kācit jīvākārā kalā,
svacchatayā citiḥ (bhūtvā),
ātmani sauṣuptim saumyavātām vicetanām daśām āyāti.
24. A certain subtle aspect (kalā), formed like the individual soul (jīva-ākārā), which is consciousness (citiḥ), by virtue of its purity, attains within the self (ātman) the state of deep sleep (sauṣupti), a tranquil and unconscious condition.
24. חלקיק התודעה בצורת הנשמה, בשל זכותו וצלילותו בעצמי, מגיע למצב של שינה עמוקה (סוּשׁוּפְטִי) – מצב שקט, ללא מחשבות סוערות וללא תפיסה חיצונית.
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ज्ञात्वा वैचित्युपरते साम्यं व्यवहरन्नपि ।
जाग्रत्स्वप्नसुषुप्तेषु संबुद्धस्तुर्यवान्स्मृतः ॥ २५ ॥
jñātvā vaicityuparate sāmyaṃ vyavaharannapi ,
jāgratsvapnasuṣupteṣu saṃbuddhasturyavānsmṛtaḥ 25
25. jñātvā vaicitrya-uparate sāmyam vyavaharan api
jāgrat-svapna-suṣupteṣu saṃbuddhaḥ turyavān smṛtaḥ
25. vaicitrya-uparate (bhūtvā),
sāmyam jñātvā,
vyavaharan api,
yaḥ jāgrat-svapna-suṣupteṣu (sāmyam rakṣati),
saḥ saṃbuddhaḥ turyavān smṛtaḥ.
25. Having known the cessation of mental fluctuations (vaicitryuparate) and while still engaged in worldly activities (vyavaharann api), one who maintains equanimity (sāmyam) in the waking, dream, and deep sleep states (jāgrat-svapna-suṣupteṣu) is considered enlightened (saṃbuddhaḥ) and possessing the fourth state (turya-vān).
25. מי שהבין זאת, הפסיק את תנודות המחשבה והגיע לשוויון נפש, אפילו בעודו פועל בעולם במצבי הערות, החלום והשינה העמוקה – נחשב לערני ומואר השוכן במצב הרביעי (תּוּרִיָה / תודעה טהורה).
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सुषुप्ते सौम्यतां यातैः प्राणैः संचाल्यते यदा ।
स जीवधातुः सा संवित्ततश्चित्ततयोदिता ॥ २६ ॥
suṣupte saumyatāṃ yātaiḥ prāṇaiḥ saṃcālyate yadā ,
sa jīvadhātuḥ sā saṃvittataścittatayoditā 26
26. suṣupte saumyatām yātaiḥ prāṇaiḥ saṃcālyate yadā
saḥ jīva-dhātuḥ sā saṃvit tataḥ cittatayā uditā
26. yadā suṣupte saḥ jīva-dhātuḥ saumyatām yātaiḥ prāṇaiḥ saṃcālyate,
tataḥ sā saṃvit cittatayā uditā (bhavati).
26. When, in deep sleep (suṣupte), that element of life (jīva-dhātu) is moved by the tranquil (saumyatām yātaiḥ) vital breaths (prāṇaiḥ), then that consciousness (saṃvit) is referred to as 'mind' (cittatayā uditā).
26. כאשר בשינה העמוקה יסוד החיים והתודעה מונעים מעט על ידי כוחות החיים (פְּרָאָנָה) שנרגעו, אזי הם מתעוררים בצורת פעילות חשיבה (צִטָה).
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स्वान्तःसंस्थजगज्जालं भावाभावैः क्रमभ्रमैः ।
पश्यति स्वान्तरेवाशु स्फारं बीज इव द्रुमम् ॥ २७ ॥
svāntaḥsaṃsthajagajjālaṃ bhāvābhāvaiḥ kramabhramaiḥ ,
paśyati svāntarevāśu sphāraṃ bīja iva drumam 27
27. svāntaḥsaṃsthajagajjālam bhāvābhāvaiḥ kramabhramaiḥ
paśyati svāntare eva āśu sphāram bīje iva drumam
27. svāntare eva āśu bhāvābhāvaiḥ kramabhramaiḥ sphāram
svāntaḥsaṃsthajagajjālam paśyati bīje iva drumam
27. The self (ātman) perceives the entire network of worlds (jagajjāla) residing within its own inner being, manifesting quickly through sequential illusions of existence and non-existence, just as a vast tree (druma) [is contained] within a seed (bīja).
27. אז רואה הנשמה בתוכה את רשת העולם הסובב אותה, על כל תופעות הקיום וההיעדר והתחלפות הרשמים, בדומה לעץ רחב ידיים המצוי בתוך הזרע.
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जीवधातुर्यदा वातैः किंचित्संक्षुभ्यते भृशम् ।
ततोऽस्म्यहं सुप्त इति पश्यत्यात्मनि खे गतिम् ॥ २८ ॥
jīvadhāturyadā vātaiḥ kiṃcitsaṃkṣubhyate bhṛśam ,
tato'smyahaṃ supta iti paśyatyātmani khe gatim 28
28. jīvadhātuḥ yadā vātaiḥ kiṃcit saṃkṣubhyate bhṛśam
tataḥ asmi aham suptaḥ iti paśyati ātmani khe gatim
28. jīvadhātuḥ yadā vātaiḥ bhṛśam kiṃcit saṃkṣubhyate
tataḥ aham suptaḥ iti ātmani khe gatim paśyati
28. When the life-principle (jīvadhātu) is greatly agitated by the winds (vāta), then one perceives in the self (ātman) a movement in space (khe gati), thinking, 'I am asleep.'
28. כאשר יסוד החיים מופרע מעט על ידי נשימות הרוח, האדם חש תחושה של אני ישן ורואה את תנועת החשיבה בתוך המרחב הפנימי של עצמו.
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यदाम्भसा प्लाव्यतेऽसौ तदा वार्यादिसंभ्रमम् ।
अन्तरेवानुभवति स्वामोदं कुसुमं यथा ॥ २९ ॥
yadāmbhasā plāvyate'sau tadā vāryādisaṃbhramam ,
antarevānubhavati svāmodaṃ kusumaṃ yathā 29
29. yadā ambhasā plāvyate asau tadā vāryādisaṃbhramam
antare eva anubhavati svāmodam kusumam yathā
29. yadā asau ambhasā plāvyate tadā antare eva
vāryādisaṃbhramam anubhavati yathā kusumam svāmodam
29. When that [being] is inundated by water (ambhasā), then it experiences within its inner being (antara) the agitation or illusion of water (vāri) and similar things, just as a flower (kusuma) [experiences] its own fragrance (svāmoda).
29. כאשר יסוד החיים מוצף במים, האדם חווה בתוכו סערת מים וכדומה, כשם שפרח מכיל בתוכו את ניחוחו.
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यदा पित्तादिनाक्रान्तस्तदा ग्रीष्मादिसंभ्रमम् ।
अन्तरेवामुभवति स्फारं बहिरिवाखिलम् ॥ ३० ॥
yadā pittādinākrāntastadā grīṣmādisaṃbhramam ,
antarevāmubhavati sphāraṃ bahirivākhilam 30
30. yadā pittādinā ākrāntaḥ tadā grīṣmādisaṃbhramam
antare eva anubhavati sphāram bahis iva akhilam
30. yadā pittādinā ākrāntaḥ [asau] tadā antare eva
grīṣmādisaṃbhramam anubhavati akhilam bahis iva sphāram
30. When [a person] is afflicted by pitta (bile) and other similar [doṣas], then they experience within their inner being (antara) the illusion of summer (grīṣma) and so forth, perceiving the entire external world (akhila) as if it were vast and expansive.
30. כאשר הגוף נתקף בעודף מרה, האדם חווה בתוכו את תחושת הקיץ והחום הלוהט, כאילו כל המציאות החיצונית עולה באש.
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रक्तापूर्णो रक्तवर्णान्देशान्कालान्बहिर्यथा ।
पश्यत्यनुभवात्मत्वात्तत्रैव च निमज्जति ॥ ३१ ॥
raktāpūrṇo raktavarṇāndeśānkālānbahiryathā ,
paśyatyanubhavātmatvāttatraiva ca nimajjati 31
31. raktapūrṇaḥ raktavarṇān deśān kālān bahiḥ yathā
paśyati anubhavātmatvāt tatra eva ca nimajjati
31. yathā raktapūrṇaḥ bahiḥ raktavarṇān deśān kālān paśyati,
(tathā) anubhavātmatvāt ca tatra eva nimajjati
31. Just as a person, permeated by an internal state (metaphorically 'blood-red'), perceives external lands and times as if they too are blood-red, so too, because of the self-nature of experience, one plunges into that very (internal) state.
31. כשגופו מלא בדם, הוא רואה מקומות וזמנים בצבע אדום כאילו היו בחוץ, ובשל טבעה של החוויה הוא שוקע בהם לחלוטין.
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सेवते वासनां यां तां सोऽन्तः पश्यति निद्रितः ।
पवनक्षोभितो रन्ध्रैर्बहिरक्षादिभिर्यथा ॥ ३२ ॥
sevate vāsanāṃ yāṃ tāṃ so'ntaḥ paśyati nidritaḥ ,
pavanakṣobhito randhrairbahirakṣādibhiryathā 32
32. sevate vāsanām yām tām saḥ antaḥ paśyati nidritaḥ
pavanakṣobhitaḥ randhraiḥ bahiḥ akṣādibhiḥ yathā
32. nidritaḥ saḥ yām vāsanām tāṃ sevate,
tāṃ antaḥ paśyati.
yathā pavanakṣobhitaḥ randhraiḥ akṣādibhiḥ bahiḥ (paśyati iti).
32. While asleep, a person internally perceives the particular latent impression (vāsanā) that he cultivates. This is just like someone, agitated by 'wind' (vital energy or mental disturbance), perceives external objects through the apertures (of the body) like the eyes.
32. איזה רושם תשוקה (וָאסָאנָה) שהאדם מטפח, אותו הוא רואה בתוכו בזמן הנימנום והשינה, כשהוא מונע על ידי רוחות החיים דרך פתחי החושים כאילו היו בחוץ.
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अनाक्रान्तेन्द्रियच्छिद्रो यतः क्षुब्धोऽन्तरेव सः ।
संविदानुभवत्याशु स स्वप्न इति कथ्यते ॥ ३३ ॥
anākrāntendriyacchidro yataḥ kṣubdho'ntareva saḥ ,
saṃvidānubhavatyāśu sa svapna iti kathyate 33
33. anākrāntendriyacchidraḥ yataḥ kṣubdhaḥ antare eva
saḥ saṃvid anubhavati āśu saḥ svapnaḥ iti kathyate
33. yataḥ (ayam) anākrāntendriyacchidraḥ,
saḥ antare eva kṣubdhaḥ.
(yā) saṃvid āśu anubhavati,
saḥ svapnaḥ iti kathyate.
33. Since the openings of his sense organs are not assailed (by external stimuli), he is agitated only internally. This consciousness (saṃvid), which quickly experiences these (internal perceptions), is called a dream.
33. כיוון שהתודעה מופרעת רק מבפנים מבלי שפתחי החושים יהיו פעילים כלפי חוץ, התפיסה הפנימית המהירה שהיא חווה נקראת חלום.
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समाक्रान्तेन्द्रियच्छिद्रो यः क्षुब्धो वायुना यदा ।
परिपश्यति तज्जाग्रदित्याहुर्मुनिसत्तमाः ॥ ३४ ॥
samākrāntendriyacchidro yaḥ kṣubdho vāyunā yadā ,
paripaśyati tajjāgradityāhurmunisattamāḥ 34
34. samākrāntendriyacchidraḥ yaḥ kṣubdhaḥ vāyunā yadā
paripaśyati tat jāgrat iti āhuḥ munisattamāḥ
34. yadā yaḥ samākrāntendriyacchidraḥ vāyunā kṣubdhaḥ (san) tat paripaśyati,
(tadā) munisattamāḥ tat jāgrat iti āhuḥ.
34. When one's sense-apertures are fully engaged, and one is agitated by the vital energy (vāyu), and then one perceives (the external world), the best among the sages (muni) call that the waking state.
34. אך כאשר התודעה מופרעת על ידי רוח החיים בעוד פתחי החושים פעילים ופתוחים כלפי חוץ, מה שהיא תופסת נקרא ערות, כך אומרים גדולים שבחכמים (מוּנִי).
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इति विदितवता त्वयाधुनान्तः प्रथितमहामतिनेह सत्यताख्या ।
असति जगति नैव भावनीया मृतिहतिसंहृतिदोषभावनी या ॥ ३५ ॥
iti viditavatā tvayādhunāntaḥ prathitamahāmatineha satyatākhyā ,
asati jagati naiva bhāvanīyā mṛtihatisaṃhṛtidoṣabhāvanī yā 35
35. iti viditavatā tvayā adhunā antaḥ
prathitamahāmatinā iha satyatā
ākhyā asati jagati na eva bhāvanīyā
mṛtihatisaṃhṛtidoṣabhāvanī yā
35. adhunā antaḥ prathitamahāmatinā
iti viditavatā tvayā iha asati
jagati mṛtihatisaṃhṛtidoṣabhāvanī
yā satyatā ākhyā na eva bhāvanīyā
35. Therefore, by you, whose great intellect (mahāmati) is now well-known within, and who have thus understood, the very notion of truth (satyatā) in this impermanent world - which is inherently subject to death, destruction, and flaws - should not be regarded as truly existent.
35. כעת, משהבנת זאת בעזרת תבונתך העמוקה והרחבה, אל לך להתייחס לעולם בלתי-אמיתי זה כאילו הוא אמיתי, שהרי תפיסה כזו נושאת עמה את פגמי המוות, ההרס והכלאיה.
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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 (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 (current chapter) 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