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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-59

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श्रीवसिष्ठ उवाच ।
इत्युक्त्वा भगवानेनं सुरघुं रघुनन्दन ।
ययौ स्वमेव रुचिरं माण्डव्यो मौनमण्डलम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
ityuktvā bhagavānenaṃ suraghuṃ raghunandana ,
yayau svameva ruciraṃ māṇḍavyo maunamaṇḍalam 1
1. śrīvasiṣṭhaḥ uvāca iti uktvā bhagavān enam suraghum
raghunandana yayau svam eva ruciram māṇḍavyaḥ maunamaṇḍalam
1. śrīvasiṣṭhaḥ uvāca raghunandana,
iti enam suraghum uktvā,
bhagavān māṇḍavyaḥ svam eva ruciram maunamaṇḍalam yayau.
1. Śrī Vasiṣṭha said: "O delight of the Raghu dynasty, having thus spoken to Suraghu, the venerable Maṇḍavya (Vasiṣṭha) returned to his own beautiful, silent abode."
1. וַסִישְׁטְהָה אמר: לאחר שדיבר כך אל סוּרָאגְהוּ, הוי נצר לבית רָאגְהוּ, פנה הַמּוּנִי המבורך מָאנְדַוְיָה אל מעונו הנעים בשתיקה מוחלטת.
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गते वरमुनौ राजा गत्वैकान्तमनिन्दितम् ।
धिया संचिन्तयामास को नामाहमिति स्वयम् ॥ २ ॥
gate varamunau rājā gatvaikāntamaninditam ,
dhiyā saṃcintayāmāsa ko nāmāhamiti svayam 2
2. gate varamunau rājā gatvā ekāntam aninditam
dhiyā saṃcintayāmāsa kaḥ nāma aham iti svayam
2. varamunau gate,
rājā aninditam ekāntam gatvā,
dhiyā svayam "kaḥ nāma aham?" iti saṃcintayāmāsa.
2. When the excellent sage had departed, the king went to a pristine, solitary place and profoundly contemplated within himself with his intellect: "Who indeed am I?"
2. לאחר שהלך הַמּוּנִי הדגול, פרש המלך למקום מבודד וטהור, ומהרהר במחשבתו במלוא העומק: מי אנוכי באמת?
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नाहं मेरुर्न मे मेरुर्जगन्नाहं न मे जगत् ।
नाहं शैला न मे शैला धरा नाहं न मे धरा ॥ ३ ॥
nāhaṃ merurna me merurjagannāhaṃ na me jagat ,
nāhaṃ śailā na me śailā dharā nāhaṃ na me dharā 3
3. na aham meruḥ na me meruḥ jagat na aham na me jagat
na aham śailāḥ na me śailāḥ dharā na aham na me dharā
3. aham meruḥ na,
meruḥ me na.
aham jagat na,
jagat me na.
aham śailāḥ na,
śailāḥ me na.
aham dharā na,
dharā me na.
3. "I am not Mount Meru, nor does Mount Meru belong to me. I am not the universe, nor does the universe belong to me. I am not the mountains, nor do the mountains belong to me. I am not the earth, nor does the earth belong to me."
3. אינני הר מֵרוּ ומירו אינו שלי; אינני העולם והעולם אינו שלי; אינני ההרים וההרים אינם שלי; אינני האדמה והאדמה אינה שלי.
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किरातमण्डलं नेदं मम नाहं च मण्डलम् ।
निजसंकेतमात्रेण केवलं देश एव मे ॥ ४ ॥
kirātamaṇḍalaṃ nedaṃ mama nāhaṃ ca maṇḍalam ,
nijasaṃketamātreṇa kevalaṃ deśa eva me 4
4. kirātamaṇḍalam na idam mama na aham ca maṇḍalam
nijasaṃketamātreṇa kevalam deśaḥ eva me
4. idam kirātamaṇḍalam mama na,
ca aham maṇḍalam na.
kevalam nijasaṃketamātreṇa deśaḥ eva me.
4. "This Kirāta region does not belong to me, nor am I this region. This land is considered mine merely through conventional designation."
4. ממלכת הַקִירָאָתָה הזו אינה שלי, ואף אינני הממלכה. היא נקראת ארצי רק מכוח הסכמה חברתית وشמות מוסכמים.
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त्यक्तो मयैष संकेतो नाहं देशो न वैष मे ।
इदानीं नगरं शिष्टमेष एवात्र निश्चयः ॥ ५ ॥
tyakto mayaiṣa saṃketo nāhaṃ deśo na vaiṣa me ,
idānīṃ nagaraṃ śiṣṭameṣa evātra niścayaḥ 5
5. tyaktaḥ mayā eṣaḥ saṅketaḥ na aham deśaḥ na vai eṣaḥ
me idānīm nagaram śiṣṭam eṣaḥ eva atra niścayaḥ
5. eṣaḥ saṅketaḥ mayā tyaktaḥ aham deśaḥ na eṣaḥ me na
vai idānīm nagaram śiṣṭam atra eṣaḥ eva niścayaḥ
5. I have abandoned this convention (saṅketa). I am not this land, nor does this belong to me. Now, only the city remains. This is indeed the firm resolution concerning this.
5. אני משליך מעליי את השם המוסכם הזה: אינני הארץ והיא אינה שלי. כעת נותרה רק העיר לבחינה; זוהי הקביעה הוודאית.
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पताकावनपङ्क्त्याढ्या भृत्योपवनसंकुला ।
गजाश्वसामन्तयुता पुरी नाहं न मे पुरी ॥ ६ ॥
patākāvanapaṅktyāḍhyā bhṛtyopavanasaṃkulā ,
gajāśvasāmantayutā purī nāhaṃ na me purī 6
6. patākāvanapaṅktyāḍhyā bhṛtyopavanasaṅkulā
gajāśvasāmantayutā purī na aham na me purī
6. patākāvanapaṅktyāḍhyā bhṛtyopavanasaṅkulā
gajāśvasāmantayutā purī aham na purī me na
6. The city, adorned with dense arrays of flags, crowded with the gardens of its servants, and equipped with elephants, horses, and feudal lords - I am not this city, nor does this city belong to me.
6. העיר הזו, העשירה בשורות דגלים, משרתים, גנים, פילים, סוסים ושליטים כפופים – אינני העיר הזו, והיא אינה שלי.
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व्यर्थसंकेतसंबन्धं संकेतविगमे क्षतम् ।
भोगवृन्दं कलत्रं च नाहं नैतन्ममाखिलम् ॥ ७ ॥
vyarthasaṃketasaṃbandhaṃ saṃketavigame kṣatam ,
bhogavṛndaṃ kalatraṃ ca nāhaṃ naitanmamākhilam 7
7. vyarthasaṅketasambandham saṅketavigame kṣatam
bhogavṛndam kalatram ca na aham na etat mama akhilam
7. vyarthasaṅketasambandham saṅketavigame kṣatam
bhogavṛndam kalatram ca aham na etat akhilam mama na
7. I am neither the association with a futile convention (saṅketa), which is damaged upon the cessation of that convention, nor the multitude of enjoyments, nor even my wife. This entire collection does not belong to me.
7. מכלול התענוגות והרעיה, המחוברים אליי רק בקשרי הסכמה מוסכמת חסרת ערך שנעלמת ברגע שההסכמה חולפת – אינני כל אלה, ודבר מכל אלה אינו שלי.
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एवं सभृत्यं सबलं सवाहनपुरान्तरम् ।
नाहं राज्यं न मे राज्यं संकेतो ह्ययमाकुलः ॥ ८ ॥
evaṃ sabhṛtyaṃ sabalaṃ savāhanapurāntaram ,
nāhaṃ rājyaṃ na me rājyaṃ saṃketo hyayamākulaḥ 8
8. evam sabhṛtyam sabalam savāhanapurāntaram na
aham rājyam na me rājyam saṅketaḥ hi ayam ākulaḥ
8. evam sabhṛtyam sabalam savāhanapurāntaram rājyam
aham na rājyam me na hi ayam saṅketaḥ ākulaḥ
8. Thus, along with servants, with military strength, and with conveyances within the city - I am not this kingdom, nor does this kingdom belong to me, for this convention (saṅketa) is indeed confusing.
8. כך, יחד עם המשרתים, הצבא, כלי הרכב ותוככי העיר – אינני הממלכה והממלכה אינה שלי, שהרי זוהי רק הגדרה מוסכמת ומבלבלת.
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देहमात्रमहं मन्ये हस्तपादादिसंयुतम् ।
तदिदं तावदाश्वन्तरलमालोकयाम्यहम् ॥ ९ ॥
dehamātramahaṃ manye hastapādādisaṃyutam ,
tadidaṃ tāvadāśvantaralamālokayāmyaham 9
9. dehamātram aham manye hastapādādisaṃyutam |
tat idam tāvat āśu antaralam ālokayāmi aham
9. aham dehamātram hastapādādisaṃyutam manye
tat idam antaralam āśu tāvat aham ālokayāmi
9. I consider myself merely the body, comprised of hands, feet, and other parts. Therefore, I will now quickly examine what is within it.
9. רואה אני את עצמי רק כגוף הזה, המצויד בידיים, רגליים וכדומה. אם כן, אבחן כעת ללא שיהוי את תוכו פנימה.
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तदत्र तावन्मांसास्थि नाहमेतदचेतनम् ।
न चैतन्मम संश्लेषमेत्यब्जस्य यथा जलम् ॥ १० ॥
tadatra tāvanmāṃsāsthi nāhametadacetanam ,
na caitanmama saṃśleṣametyabjasya yathā jalam 10
10. tat atra tāvat māṃsāsthi na aham etat acetanam |
na ca etat mama saṃśleṣam eti abjasya yathā jalam
10. tat atra tāvat aham etat acetanam māṃsāsthi na ca
etat yathā abjasya jalam mama saṃśleṣam na eti
10. Therefore, I am not this inert mass of flesh and bone. Nor does it attach itself to me, just as water does not cling to a lotus (abja).
10. והנה, הבשר והעצמות שבו – אינני החומר הדומם הזה; ואף אין להם חיבור אמיתי אליי, כפי שמים אינם נדבקים לעלה הלוטוס.
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मांसं जडं न तदहं नैवाहं रक्तमप्यलम् ।
जडान्यस्थीनि नैवाहं न चैतानि मम क्वचित् ॥ ११ ॥
māṃsaṃ jaḍaṃ na tadahaṃ naivāhaṃ raktamapyalam ,
jaḍānyasthīni naivāhaṃ na caitāni mama kvacit 11
11. māṃsam jaḍam na tat aham na eva aham raktam api alam
| jaḍāni asthīni na eva aham na ca etāni mama kvacit
11. māṃsam jaḍam,
tat aham na aham raktam api eva na alam asthīni jaḍāni,
aham eva na ca etāni mama kvacit na
11. Flesh is inert, so I am not it. Nor am I blood at all. Bones are inert, and I am not them. Nor are these ever truly mine.
11. הבשר הוא חומר אטום וחסר תודעה, אינני הבשר; ואף אינני הדם כלל. העצמות חסרות תודעה, אינני העצמות, ואינן שייכות לי בשום אופן.
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कर्मेन्द्रियाणि नैवाहं न च कर्मेन्द्रियाणि मे ।
जडं यत्किल देहेऽस्मिंस्तदहं नैव चेतनः ॥ १२ ॥
karmendriyāṇi naivāhaṃ na ca karmendriyāṇi me ,
jaḍaṃ yatkila dehe'smiṃstadahaṃ naiva cetanaḥ 12
12. karmendriyāṇi na eva aham na ca karmendriyāṇi me |
jaḍam yat kila dehe asmin tat aham na eva cetanaḥ
12. aham karmendriyāṇi na eva ca karmendriyāṇi me na kila yat jaḍam asmin dehe,
tat aham cetanaḥ eva na
12. I am certainly not the organs of action (karmendriyas), nor do these organs belong to me. Whatever inert thing exists in this body, I am certainly not that, for I am conscious (cetana).
12. אינני איברי הפעולה, ואיברי הפעולה אינם שלי. כל מה שחסר תודעה בגוף הזה איננו אני, שהרי אני תודעה טהורה.
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नाहं भोगा न मे भोगा न मे बुद्धीन्द्रियाणि च ।
जडान्यसत्स्वरूपाणि न च बुद्धीन्द्रियाण्यहम् ॥ १३ ॥
nāhaṃ bhogā na me bhogā na me buddhīndriyāṇi ca ,
jaḍānyasatsvarūpāṇi na ca buddhīndriyāṇyaham 13
13. na aham bhogāḥ na me bhogāḥ na me buddhīndriyāṇi
ca jaḍāni asat-svarūpāṇi na ca buddhīndriyāṇi aham
13. aham na bhogāḥ me na bhogāḥ me na ca buddhīndriyāṇi
jaḍāni asat-svarūpāṇi ca aham na buddhīndriyāṇi
13. I am not the objects of enjoyment, nor do enjoyments belong to me. The intellect and sense organs are also not mine. They are inert and of an unreal nature. And I am certainly not the intellect and sense organs themselves.
13. אינני החוויות וההנאות, וההנאות אינן שלי. גם איברי החושים אינם שלי; הם חסרי תודעה וטבעם אינו מציאותי, וגם אינני איברי החושים.
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मूलं संसृतिदोषस्य मनो नाहं जडं हि तत् ।
अथ बुद्धिरहंकार इति दृष्टिर्मनोमयी ॥ १४ ॥
mūlaṃ saṃsṛtidoṣasya mano nāhaṃ jaḍaṃ hi tat ,
atha buddhirahaṃkāra iti dṛṣṭirmanomayī 14
14. mūlam saṃsṛtidoṣasya manaḥ na aham jaḍam hi
tat atha buddhiḥ ahaṅkāraḥ iti dṛṣṭiḥ manomayī
14. manaḥ saṃsṛtidoṣasya mūlam aham na tat hi jaḍam
atha dṛṣṭiḥ buddhiḥ ahaṅkāraḥ iti manomayī
14. The mind is the root cause of the defect of transmigration (saṃsāra); I am not that mind, for it is indeed inert. Furthermore, the notion that 'I am the intellect and the ego' – this entire perspective is mind-born.
14. החשיבה היא שורש כל פגמי סבך הקיום התופעתי, ואינני החשיבה, שהרי היא חסרת תודעה. ההבחנות כגון תבונה (בּוּדְהִי) ואגו (אַהַנְקָארָה) אינן אלא תפיסות שמקורן בחשיבה.
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मनोबुद्धीन्द्रियाद्यन्तो भूतकोशश्चलद्वपुः ।
नाहमेवं शरीरादि शिष्टमालोकयाम्यहम् ॥ १५ ॥
manobuddhīndriyādyanto bhūtakośaścaladvapuḥ ,
nāhamevaṃ śarīrādi śiṣṭamālokayāmyaham 15
15. manobuddhīndriyādyantaḥ bhūtakośaḥ caladvapuḥ
na aham evam śarīrādi śiṣṭam ālokayāmi aham
15. manobuddhīndriyādyantaḥ caladvapuḥ bhūtakośaḥ
aham na evam śarīrādi aham śiṣṭam ālokayāmi
15. The elemental sheath, which culminates in the mind, intellect, and sense organs, and whose very form is fleeting and changing – I am not this body and similar constituents. Rather, I perceive that which ultimately remains, the true essence.
15. אינני הגוף וכל כיוצא בזה – מכלול החשיבה, התבונה, החושים, מעטה היסודות והגוף המשתנה. כעת אני מתבונן במה שנותר.
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शेषस्तु चेतनो जीवः स चेच्चेत्येन चेतति ।
अन्येन बोध्यमानोऽसौ नात्मतत्त्ववपुर्भवेत् ॥ १६ ॥
śeṣastu cetano jīvaḥ sa ceccetyena cetati ,
anyena bodhyamāno'sau nātmatattvavapurbhavet 16
16. śeṣaḥ tu cetanaḥ jīvaḥ saḥ cet cetyena cetati
anyena bodhyamānaḥ asau na ātmatattvavapuḥ bhavet
16. tu śeṣaḥ cetanaḥ jīvaḥ saḥ cet cetyena cetati
asau anyena bodhyamānaḥ na ātmatattvavapuḥ bhavet
16. But the remainder is the conscious individual soul. If this soul perceives by means of an object of perception, and is itself made known by another, then it cannot possibly be of the true intrinsic nature of the Self (ātman).
16. מה שנותר הוא הַגִ'יוָוה (הנשמה האינדיבידואלית) המודעת; אך אם היא תופסת באמצעות אובייקטים נתפסים ומתעוררת על ידי גורם חיצוני, היא איננה מהות העצמי הפנימי.
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एवं त्यजामि संवेद्यं चेत्यं नाहं हि तत्किल ।
शेषो विकल्परहितो विशुद्धचिदहंस्थितः ॥ १७ ॥
evaṃ tyajāmi saṃvedyaṃ cetyaṃ nāhaṃ hi tatkila ,
śeṣo vikalparahito viśuddhacidahaṃsthitaḥ 17
17. evam tyajāmi saṃvedyam cetyam na aham hi tat kila
| śeṣaḥ vikalparahitaḥ viśuddhacit ahaṃsthitaḥ
17. aham evam saṃvedyam cetyam tyajāmi hi tat na kila
śeṣaḥ vikalparahitaḥ viśuddhacit ahaṃsthitaḥ
17. Thus, I renounce all that is perceivable and conceivable, for I am certainly not that. What remains is pure consciousness (cit), free from all conceptual distinctions, abiding as the self (ātman).
17. כך אני זונח את כל מה שניתן לתפיסה ולחוויה, שהרי אינני הדבר הנתפס. מה שנותר הוא תודעה טהורה, נקייה מכל תפיסה כפולה, ובה שוכן העצמי שלי.
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चित्रमेषोऽस्मि लब्धात्मा जातः कालेन कार्यवान् ।
एष सोऽहमनन्तात्मा नान्तोऽस्य परमात्मनः ॥ १८ ॥
citrameṣo'smi labdhātmā jātaḥ kālena kāryavān ,
eṣa so'hamanantātmā nānto'sya paramātmanaḥ 18
18. citram eṣaḥ asmi labdha ātmā jātaḥ kālena kāryavān |
eṣaḥ saḥ aham ananta ātmā na antaḥ asya parama ātmanaḥ
18. citram eṣaḥ aham labdha ātmā kālena kāryavān jātaḥ asmi
eṣaḥ saḥ aham ananta ātmā asya parama ātmanaḥ antaḥ na
18. How wonderful it is that I, having realized the true Self (ātman), have by time become one who is engaged in action. This very 'I' is that infinite Self (anantātmā); indeed, there is no end to this Supreme Self (paramātman).
18. איזה פלא! מצאתי את העצמי! זה שנראה כמי שנולד בזמן ופועל בעולם, הנה הוא אני – העצמי האינסופי. אין כל גבול וסוף לעצמי העליון הזה.
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ब्रह्मणीन्द्रे यमे वायौ सर्वभूतगणे तथा ।
स एष भगवानात्मा तन्तुर्मुक्तास्विव स्थितः ॥ १९ ॥
brahmaṇīndre yame vāyau sarvabhūtagaṇe tathā ,
sa eṣa bhagavānātmā tanturmuktāsviva sthitaḥ 19
19. brahmaṇi indre yame vāyau sarvabhūtagaṇe tathā |
saḥ eṣaḥ bhagavān ātmā tantuḥ muktāsu iva sthitaḥ
19. saḥ eṣaḥ bhagavān ātmā brahmaṇi indre yame vāyau
tathā sarvabhūtagaṇe muktāsu tantuḥ iva sthitaḥ
19. That glorious self (ātman), the Blessed Lord, is present in Brahmā, Indra, Yama, Vāyu, and similarly in all hosts of beings, just as a thread is situated among pearls.
19. בבְּרַהְמָא, באינְדְרַה, ביָמַה (אל המוות), בוָאיָוּ (אל הרוח) ובכל עדת היצורים, שוכן העצמי המבורך הזה, כמו חוט העובר בין פנינים.
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चिच्छक्तिरमला सैषा चेत्यामयविवर्जिता ।
भरिताशेषदिक्कुञ्जा भैरवाकारधारिणी ॥ २० ॥
cicchaktiramalā saiṣā cetyāmayavivarjitā ,
bharitāśeṣadikkuñjā bhairavākāradhāriṇī 20
20. cit śaktiḥ amalā sā eṣā cetyāmayavivarjitā
| bharitāśeṣadikkuñjā bhairavākāradhāriṇī
20. eṣā sā amalā cit śaktiḥ cetyāmayavivarjitā
bharitāśeṣadikkuñjā bhairavākāradhāriṇī
20. This spotless power of consciousness (śakti) is that which is entirely free from the disease of the conceivable. She fills all directions and groves, assuming a formidable form.
20. זוהי עוצמת התודעה הטהורה והזכה, החופשייה מכל זיהום של אובייקטים נתפסים. היא ממלאת את כל מרחבי התבל ולובשת צורה כבירה ונשגבת.
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सर्वभावगता सूक्ष्मा भावाभावविवर्जिता ।
आब्रह्मभुवनान्तःस्था सर्वशक्तिसमुद्गिका ॥ २१ ॥
sarvabhāvagatā sūkṣmā bhāvābhāvavivarjitā ,
ābrahmabhuvanāntaḥsthā sarvaśaktisamudgikā 21
21. sarvabhāvagatā sūkṣmā bhāvābhāvavivarjitā
ābrahmabhuvanāntaḥsthā sarvaśaktisamudgikā
21. sarvabhāvagatā sūkṣmā bhāvābhāvavivarjitā
ābrahmabhuvanāntaḥsthā sarvaśaktisamudgikā
21. She pervades all states, is subtle, and transcends both existence and non-existence. She resides within the entire universe, even up to Brahma's realm, and is the receptacle of all power (śakti).
21. היא מעודנת ונוכחת בכל התופעות, מעבר לקיום ולאי-קיום; היא שוכנת בכל עולמות בְּרַהְמָא ואוצרת בתוכה את כל העוצמות.
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सर्वसौन्दर्यसुभगा सर्वप्राकाश्यदीपिका ।
सर्वसंसारमुक्तानां तन्तुराततरूपिणी ॥ २२ ॥
sarvasaundaryasubhagā sarvaprākāśyadīpikā ,
sarvasaṃsāramuktānāṃ tanturātatarūpiṇī 22
22. sarvasaundaryasubhagā sarvaprākāśyadīpikā
sarvasaṃsāramuktānām tantuḥ ātatarūpiṇī
22. sarvasaundaryasubhagā sarvaprākāśyadīpikā
sarvasaṃsāramuktānām ātatarūpiṇī tantuḥ
22. She possesses all beauty and grace, and she illuminates all manifestation. For all those liberated from the cycle of transmigration (saṃsāra), she is the all-pervading, subtle form, like a thread.
22. היא מבורכת בכל יופי, המנורה המאירה את כל המציאות הגלויה; היא החוט המקשר בין כל אלה שנגאלו מסבך הקיום התופעתי, וצורתה פרושה בכל.
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सर्वाकारविकाराढ्या सर्वाकारविवर्जिता ।
सर्वभूतौघतां याता सर्वदा सर्वतां गता ॥ २३ ॥
sarvākāravikārāḍhyā sarvākāravivarjitā ,
sarvabhūtaughatāṃ yātā sarvadā sarvatāṃ gatā 23
23. sarvākāravikārāḍhyā sarvākāravivarjitā
sarvabhūtaughatām yātā sarvadā sarvatām gatā
23. sarvākāravikārāḍhyā sarvākāravivarjitā
sarvabhūtaughatām yātā sarvadā sarvatām gatā
23. She is rich in all forms and transformations, yet simultaneously devoid of all forms. She has attained the nature of the multitude of all beings and is always, at all times, the entirety of everything.
23. היא עשירה בכל הצורות והשינויים, אך בו-זמנית חופשייה מכל צורה; היא נהייתה לכל המון היצורים, ומתקיימת תמיד ככוליות כולה.
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चतुर्दशविधान्येषा भूतानि भुवनोदरे ।
एतन्मयीयं कलना जागती वेदनात्मिका ॥ २४ ॥
caturdaśavidhānyeṣā bhūtāni bhuvanodare ,
etanmayīyaṃ kalanā jāgatī vedanātmikā 24
24. caturdaśavidhāni eṣā bhūtāni bhuvanodare
etanmayī iyam kalanā jāgatī vedanātmikā
24. eṣā caturdaśavidhāni bhūtāni bhuvanodare (santi).
iyam etanmayī jāgatī vedanātmikā kalanā (asti).
24. These fourteen types of beings reside within the cosmos. This entire cosmic creation, which is of the nature of awareness, is verily composed of her.
24. ארבעה-עשר זני היצורים השוכנים במעמקי התבל, וכל הדינמיקה העולמית הזו המבוססת על תחושה ותפיסה – כולן עשויות ממנה בלבד.
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मिथ्यावभासमात्रं तु सुखदुःखदशागतिः ।
नानाकारमयाभासः सर्वमात्मैव चित्परा ॥ २५ ॥
mithyāvabhāsamātraṃ tu sukhaduḥkhadaśāgatiḥ ,
nānākāramayābhāsaḥ sarvamātmaiva citparā 25
25. mithyāvabhāsamātraṃ tu sukhaduḥkhadaśāgatiḥ
nānākāramayābhāsaḥ sarvam ātmā eva citparā
25. sukhaduḥkhadaśāgatiḥ tu mithyāvabhāsamātraṃ
nānākāramayābhāsaḥ sarvam eva citparā ātmā
25. Indeed, the arrival and departure of states of pleasure and pain are merely a false appearance. This entire manifestation, appearing in various forms, is nothing but the supreme consciousness (citparā), which is the Self (ātman) itself.
25. גלי ההנאה והסבל והופעת הצורות המגוונות אינם אלא מראה עיניים אשליתי; הכל אינו אלא העצמי, התודעה העליונה.
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सोऽयमात्मा मम व्यापी सेयं यदवबोधनम् ।
सेयमाकलिताङ्गाभा करोति नृपविभ्रमम् ॥ २६ ॥
so'yamātmā mama vyāpī seyaṃ yadavabodhanam ,
seyamākalitāṅgābhā karoti nṛpavibhramam 26
26. saḥ ayam ātmā mama vyāpī sā iyam yat avabodhanam
sā iyam ākaliṭāṅgābhā karoti nṛpavibhramam
26. mama vyāpī saḥ ayam ātmā sā iyam yat avabodhanam
sā iyam ākaliṭāṅgābhā nṛpavibhramam karoti
26. This Self (ātman) of mine is all-pervading. This very Self is the source of awareness. It is this Self, when perceived as having a distinct form, that causes delusion for the king.
26. זהו העצמי האינסופי שלי, המופיע כמודעות זו; כאשר התודעה מתלבשת בדמות הגוף, היא יוצרת את אשלית זהותי כמלך.
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अस्या एव प्रसादेन मनो देहरथे स्थितम् ।
संसारजाललीलासु याति वल्गति नृत्यति ॥ २७ ॥
asyā eva prasādena mano deharathe sthitam ,
saṃsārajālalīlāsu yāti valgati nṛtyati 27
27. asyāḥ eva prasādena manaḥ deharathe sthitam
saṃsārajālalīlāsu yāti valgati नृत्यति
27. asyāḥ eva prasādena deharathe sthitam manaḥ
saṃsārajālalīlāsu yāti valgati nṛtyati
27. It is by her grace alone that the mind, residing in the chariot of the body, engages, prances, and dances in the sportive illusions of the net of worldly existence (saṃsāra).
27. בחסדה בלבד, החשיבה השוכנת במרכבת הגוף נעה, מקפצת ורוקדת במשחקי סבך הקיום התופעתי.
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इदं मनःशरीरादि न किंचिदपि वस्तुतः ।
नष्टे न किंचिदप्यस्मिन्परिनश्यति पेलवे ॥ २८ ॥
idaṃ manaḥśarīrādi na kiṃcidapi vastutaḥ ,
naṣṭe na kiṃcidapyasminparinaśyati pelave 28
28. idam manaḥśarīrādi na kiṃcit api vastutaḥ
naṣṭe na kiṃcit api asmin parinaśyati pelave
28. vastutaḥ idam manaḥśarīrādi kiṃcit api na
asmin pelave naṣṭe kiṃcit api na parinaśyati
28. In reality, this mind, body, and so forth are not substantial at all. When this fragile (mind-body complex) is destroyed, nothing essential perishes completely.
28. מכלול זה של חשיבה וגוף אינו קיים באמת; גם כאשר המבנה השביר הזה נכלה, דבר אינו אובד באמת.
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जगज्जालमयं नृत्तमिदं चित्तनटैस्ततम् ।
एतयैवैकया बुद्ध्या दृश्यते दीपलेखया ॥ २९ ॥
jagajjālamayaṃ nṛttamidaṃ cittanaṭaistatam ,
etayaivaikayā buddhyā dṛśyate dīpalekhayā 29
29. jagatjālamayam nṛttam idam cittanaṭaiḥ tatam
etayā eva ekayā buddhyā dṛśyate dīpalekhayā
29. idam jagatjālamayam nṛttam cittanaṭaiḥ tatam
etayā ekaya eva buddhyā dṛśyate dīpalekhayā
29. This dance, which is the entire network of the world, is spread out by the actors of consciousness. It is perceived solely by this one faculty of understanding (buddhi), just as by the light of a lamp.
29. הריקוד המורכב של רשת העולם, המבוצע על ידי שחקני החשיבה, מואר ונצפה רק באמצעות התבונה האחת, הדומה לאור הנר.
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कष्टं मुधैव मे चिन्ता निग्रहानुग्रहस्थितौ ।
बभूव देहनिष्ठेह न किंचिदपि देहकम् ॥ ३० ॥
kaṣṭaṃ mudhaiva me cintā nigrahānugrahasthitau ,
babhūva dehaniṣṭheha na kiṃcidapi dehakam 30
30. kaṣṭam mudhā eva me cintā nigrahānugrahasthitau
babhūva dehaniṣṭhā iha na kiñcit api dehakam
30. kaṣṭam me cintā nigrahānugrahasthitau mudhā eva
babhūva iha dehaniṣṭhā na kiñcit api dehakam
30. Alas, my concern (cintā) about situations of restraint and favor was entirely futile. For here, there was no identification with the body, nor indeed anything at all belonging to the body.
30. הו, דאגתי הייתה לשווא! כל דאגתי לגבי ענישה ומתן חסד הייתה מבוססת על תפיסת הגוף, בעוד שהגוף אינו נחשב לכלום.
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अहो त्वहं प्रबुद्धोऽस्मि गतं दुर्दर्शनं मम ।
दृष्टं द्रष्टव्यमखिलं प्राप्तं प्राप्यमिदं मया ॥ ३१ ॥
aho tvahaṃ prabuddho'smi gataṃ durdarśanaṃ mama ,
dṛṣṭaṃ draṣṭavyamakhilaṃ prāptaṃ prāpyamidaṃ mayā 31
31. aho tu aham prabuddhaḥ asmi gatam durdarśanam mama
dṛṣṭam draṣṭavyam akhilam prāptam prāpyam idam mayā
31. aho! tu aham prabuddhaḥ asmi.
mama durdarśanam gatam.
akhilam draṣṭavyam dṛṣṭam,
idam prāpyam mayā prāptam.
31. Oh, I am truly awakened! My erroneous perception has vanished. All that was to be perceived has been perceived, and this that was to be attained has been attained by me.
31. אה, הנה התעוררתי! ראייתי השגויה חלפה מן העולם. ראיתי את כל מה שראוי לראות, והשגתי את כל מה שראוי להשיג!
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सर्वं किंचिदिदं दृश्यं दृश्यते यज्जगद्गतम् ।
चिन्निष्पन्दांशमात्रांशान्नान्यत्किंचन शाश्वतम् ॥ ३२ ॥
sarvaṃ kiṃcididaṃ dṛśyaṃ dṛśyate yajjagadgatam ,
cinniṣpandāṃśamātrāṃśānnānyatkiṃcana śāśvatam 32
32. sarvam kiñcit idam dṛśyam dṛśyate yat jagat gatam
citniṣpandāṃśamātrāṃśāt na anyat kiñcana śāśvatam
32. idam sarvam kiñcit dṛśyam yat jagat gatam (tat) dṛśyate.
citniṣpandāṃśamātrāṃśāt anyat kiñcana na śāśvatam.
32. All this that is perceptible, whatever has manifested in the world (jagat), is seen. Yet, nothing else whatsoever, apart from a mere fraction of the tranquil aspect of pure consciousness (cit), is eternal.
32. כל עולם התופעות הנצפה ביקום אינו אלא תנודה מזערית של התודעה, ואין שום דבר נצחי זולתה.
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क्व तौ कीदृग्विधौ वापि किंनिष्ठौ वा किमात्मकौ ।
निग्रहानुग्रहौ लोके हर्षामर्षक्रमौ तथा ॥ ३३ ॥
kva tau kīdṛgvidhau vāpi kiṃniṣṭhau vā kimātmakau ,
nigrahānugrahau loke harṣāmarṣakramau tathā 33
33. kva tau kīdṛgvidhau vā api kiṃniṣṭhau vā kimātmakau
nigrahānugrahau loke harṣāmarṣakramau tathā
33. loke nigrahānugrahau harṣāmarṣakramau tathā tau
kva kīdṛgvidhau vā api kiṃniṣṭhau vā kimātmakau
33. In this world, where are those two - suppression and grace, and similarly, the sequence of joy and resentment? Of what kind are they, upon what do they depend, or what is their intrinsic nature (ātman)?
33. היכן הם כעת, מאיזה סוג הם, מהי מהותם ועל מה הם נשענים – הענישה, מתן החסד, ותנודות השמחה והכעס בעולם?
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किं सुखं किं नु वा दुःखं सर्वं ब्रह्मेदमाततम् ।
अहमासं मुधा मूढो दिष्ट्या मूढोऽस्म्यहं स्थितः ॥ ३४ ॥
kiṃ sukhaṃ kiṃ nu vā duḥkhaṃ sarvaṃ brahmedamātatam ,
ahamāsaṃ mudhā mūḍho diṣṭyā mūḍho'smyahaṃ sthitaḥ 34
34. kim sukham kim nu vā duḥkham sarvam brahma idam ātatam
aham āsam mudhā mūḍhaḥ diṣṭyā mūḍhaḥ asmi aham sthitaḥ
34. sukham kim,
duḥkham nu vā kim? idam sarvam brahma ātatam.
aham mudhā mūḍhaḥ āsam.
diṣṭyā aham mūḍhaḥ sthitaḥ asmi.
34. What is happiness, or what truly is sorrow? All this (universe) is the supreme reality (brahman), spread everywhere. I was foolish in vain, but fortunately, I, who was deluded, am now established (in truth).
34. מהו עונג ומהו סבל? הרי הכל אינו אלא בְּרַהְמַן הפרוש בכל! הייתי שרוי בבערות לשווא, ולמרבה המזל כעת נגאליתי מן העיוורון.
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किमस्मिन्नेवमालोके शोच्यते किं विमुह्यते ।
किं प्रेक्ष्यते किं क्रियते स्थीयते वाथ गम्यते ॥ ३५ ॥
kimasminnevamāloke śocyate kiṃ vimuhyate ,
kiṃ prekṣyate kiṃ kriyate sthīyate vātha gamyate 35
35. kim asmin evam āloke śocyate kim vimuhyate kim
prekṣyate kim kriyate sthīyate vā atha gamyate
35. asmin evam āloke kim śocyate? kim vimuhyate? kim prekṣyate?
kim kriyate? vā atha sthīyate (vā) gamyate (vā)?
35. In this manifest world, what is to be grieved over, or what is to be deluded about? What is to be seen, what is to be done? Or should one stand still, or should one go?
35. לאור הבנה זו, על מה יש להתאבל או ממה יש להתבלבל? מה יש לחפש, מה יש לעשות, האם לשהות או ללכת?
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किंचिदेवमिदं नाम चिदाकाशे विराजते ।
नमो नमस्ते निस्तत्त्व दिष्ट्या दृष्टोऽसि सुन्दर ॥ ३६ ॥
kiṃcidevamidaṃ nāma cidākāśe virājate ,
namo namaste nistattva diṣṭyā dṛṣṭo'si sundara 36
36. kiṃcit evam idam nāma cidākāśe virājate namaḥ
namaḥ te nistattva diṣṭyā dṛṣṭaḥ asi sundara
36. idam kiṃcit nāma evam cidākāśe virājate.
namaḥ namaḥ te nistattva.
diṣṭyā sundara asi dṛṣṭaḥ.
36. This very thing, whatever it may be called, thus shines forth in the expanse of consciousness. Salutations, salutations to you, O formless (nistattva) one! Fortunately, you are seen, O beautiful one!
36. תופעה זו, הנקראת עולם, זורחת במרחב התודעה. קידות לך, עולם חסר מהות! למרבה המזל נחשפת במערומיך, עולם יפהפה.
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अहो नु संप्रबुद्धोऽस्मि सम्यग्ज्ञातमलं मया ।
नमो मह्यमनन्ताय सम्यग्ज्ञानोदयाय च ॥ ३७ ॥
aho nu saṃprabuddho'smi samyagjñātamalaṃ mayā ,
namo mahyamanantāya samyagjñānodayāya ca 37
37. aho nu saṃprabuddhaḥ asmi samyak jñātam alam
mayā namaḥ mahyam anantāya samyak jñānodayāya ca
37. aho nu aham saṃprabuddhaḥ asmi mayā samyak alam
jñātam namaḥ mahyam anantāya samyak jñānodayāya ca
37. Oh, truly, I am completely awakened; enough has been perfectly understood by me. Salutations to myself, who is infinite, and to the dawn of perfect knowledge.
37. הו, הנה התעוררתי לחלוטין והבנתי הכל כהלכה! קידות לעצמי האינסופי, ולזריחת הידע האמיתי והטהור!
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विगतरञ्जननिर्विषयस्थितिर्गतभवभ्रमरञ्जितवर्जिते ।
स्थिरसुषुप्तकलाभिगतस्ततः समसमं निवसाम्यहमात्मनि ॥ ३८ ॥
vigatarañjananirviṣayasthitirgatabhavabhramarañjitavarjite ,
sthirasuṣuptakalābhigatastataḥ samasamaṃ nivasāmyahamātmani 38
38. vigatarañjananirviṣayasthitiḥ
gatabhavabhramarañjitavarjite
sthirasuṣuptakalābhigataḥ tataḥ
samasamam nivasāmi aham ātmani
38. aham vigatarañjananirviṣayasthitiḥ
sthirasuṣuptakalābhigataḥ
tataḥ samasamam ātmani
gatabhavabhramarañjitavarjite nivasāmi
38. I, whose state is free from all attachments and sense objects, and who has attained a steady, dreamless sleep-like (suṣupta) awareness, then dwell serenely and uniformly within the Self (ātman), which is utterly devoid of the coloring of the illusion of existence (saṃsāra).
38. משוחרר מכל השתוקקות ומכל התקשרות לאובייקטים, נקי מצבעי האשליה של העולם, השגתי את שלות השינה העמוקה היציבה; כעת אני שוכן בשוויון נפש מושלם בתוך העצמי.
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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

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 (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 (current chapter) 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