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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-23

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श्रीवसिष्ठ उवाच ।
अथासौ वायसश्रेष्ठो जिज्ञासार्थमिदं मया ।
भूयः पृष्टो महाबाहो कल्पवृक्षलताग्रके ॥ १ ॥
śrīvasiṣṭha uvāca ,
athāsau vāyasaśreṣṭho jijñāsārthamidaṃ mayā ,
bhūyaḥ pṛṣṭo mahābāho kalpavṛkṣalatāgrake 1
1. śrīvasiṣṭha uvāca atha asau vāyasaśreṣṭhaḥ jijñāsārtham
idam mayā bhūyaḥ pṛṣṭaḥ mahābāho kalpavṛkṣalatāgrake
1. śrīvasiṣṭha uvāca.
mahābāho,
atha mayā jijñāsārtham idam asau vāyasaśreṣṭhaḥ kalpavṛkṣalatāgrake bhūyaḥ pṛṣṭaḥ.
1. Revered Vasiṣṭha said: Then, O mighty-armed one (mahābāho), for the purpose of further inquiry (jijñāsā), I again questioned this foremost of crows (vāyasa), while he was atop a creeper of the wish-fulfilling tree (kalpavṛkṣa).
1. וַסִשְׁטְהָ אמר: אז, גיבור עז זרועות, בעודי נמצא בראש מטפס של קַלְפַּוְרִקְשַׁה (עץ משאלות הלב), שאלתי שוב את העורב הדגול מתוך רצון להבין:
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चरतां जगतः कोशे व्यवहारवतामपि ।
कथं विहगराजेन्द्र देहं मृत्युर्न बाधते ॥ २ ॥
caratāṃ jagataḥ kośe vyavahāravatāmapi ,
kathaṃ vihagarājendra dehaṃ mṛtyurna bādhate 2
2. caratām jagataḥ kośe vyavahāravatām api
katham vihagarājendra deham mṛtyuḥ na bādhate
2. vihagarājendra katham mṛtyuḥ na bādhate
deham api caratām vyavahāravatām jagataḥ kośe
2. O king among birds, how is it that death does not afflict the body of even those who are active and engaged in worldly affairs within the world's sphere?
2. הוֹ מלך העופות, כיצד ייתכן שהמוות אינו פוגע בגופם של אלה הפועלים במרחבי העולם ומעורבים בהליכות החיים?
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भुशुण्ड उवाच ।
जानन्नपि हि सर्वज्ञ ब्रह्मञ्जिज्ञासयेव माम् ।
पृच्छसि प्रभवो नित्यं भृत्यं वाचालयन्ति हि ॥ ३ ॥
bhuśuṇḍa uvāca ,
jānannapi hi sarvajña brahmañjijñāsayeva mām ,
pṛcchasi prabhavo nityaṃ bhṛtyaṃ vācālayanti hi 3
3. bhuśuṇḍaḥ uvāca jānan api hi sarvajña brahman jijñāsayā
iva mām pṛcchasi prabhavaḥ nityam bhṛtyam vācālayanti hi
3. bhuśuṇḍaḥ uvāca sarvajña brahman jānan api hi jijñāsayā
iva mām pṛcchasi hi prabhavaḥ nityam bhṛtyam vācālayanti
3. Bhuśuṇḍa said: 'O all-knowing (sarvajña) one, O Brāhmaṇa, even though you already know, you ask me as if out of curiosity. Indeed, powerful persons (prabhava) always make their servants speak.'
3. בְּהוּשׁוּנְדַה אמר: הוֹ יודע-כול, אף על פי שהדבר ידוע לך, אתה שואל אותי כאילו מתוך סקרנות; הרי אדונים תמיד מעודדים את משרתיהם לדבר.
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तथापि यत्पृच्छसि मां तत्ते प्रकथयाम्यहम् ।
आज्ञाचरणमेवाहुर्मुख्यमाराधनं सताम् ॥ ४ ॥
tathāpi yatpṛcchasi māṃ tatte prakathayāmyaham ,
ājñācaraṇamevāhurmukhyamārādhanaṃ satām 4
4. tathā api yat pṛcchasi mām tat te prakathayāmi
aham ājñācaraṇam eva āhuḥ mukhyam ārādhanam satām
4. tathā api yat mām pṛcchasi tat te aham prakathayāmi
ājñācaraṇam eva āhuḥ satām mukhyam ārādhanam
4. Nevertheless, whatever you ask me, that I will surely explain to you. For indeed, they say that obeying commands is the chief form of service (ārādhana) to the virtuous.
4. אף על פי כן, אומר לך את אשר אתה שואל; שהרי נאמר שמילוי הוראה הוא הדרך הנעלה ביותר לשרת את החכמים.
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दोषमुक्ताफलप्रोता वासनातन्तुसंततिः ।
हृदि न ग्रथिता यस्य मृत्युस्तं न जिघांसति ॥ ५ ॥
doṣamuktāphalaprotā vāsanātantusaṃtatiḥ ,
hṛdi na grathitā yasya mṛtyustaṃ na jighāṃsati 5
5. doṣamuktaphala-protā vāsanā-tantu-saṃtatiḥ hṛdi
na grathitā yasya mṛtyuḥ tam na jighāṃsati
5. yasya vāsanā-tantu-saṃtatiḥ doṣamuktaphala-protā
hṛdi na grathitā mṛtyuḥ tam na jighāṃsati
5. Whose continuum of the threads of latent impressions (vāsanā), even if strung with faultless pearls, is not firmly bound in the heart, death does not seek to kill him.
5. מי שבליבו לא נשזר חוט ה-וָאסַנַוֹת (רשמי התשוקה), השזור פנינים של פגמים – המוות אינו משתוקק להורגו.
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निःश्वासवृक्षक्रकचाः सर्वदेहलताघुणाः ।
आधयो यं न भिन्दन्ति मृत्युस्तं न जिघांसति ॥ ६ ॥
niḥśvāsavṛkṣakrakacāḥ sarvadehalatāghuṇāḥ ,
ādhayo yaṃ na bhindanti mṛtyustaṃ na jighāṃsati 6
6. niḥśvāsavṛkṣakrakacāḥ sarvadehalatāghuṇāḥ
ādhayaḥ yam na bhindanti mṛtyuḥ tam na jighāṃsati
6. yam ādhayaḥ niḥśvāsavṛkṣakrakacāḥ sarvadehalatāghuṇāḥ na bhindanti,
mṛtyuḥ tam na jighāṃsati
6. Mental afflictions (ādhayaḥ), which are like saws cutting down the tree of sighs, and like woodworms consuming the creeper of the entire body - if these do not torment a person, then death does not desire to kill that person.
6. מי שייסורי הנפש – שהם כמשור לכל עץ הנשימה וכתוֹלעת המכרסמת את גזע הגוף – אינם משחיתים אותו, המוות אינו משתוקק להורגו.
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शरीरतरुसर्पौघाश्चिन्तार्पितशिरःफणाः ।
आशा यं न दहन्त्यन्तर्मृत्युस्तं न जिघांसति ॥ ७ ॥
śarīratarusarpaughāścintārpitaśiraḥphaṇāḥ ,
āśā yaṃ na dahantyantarmṛtyustaṃ na jighāṃsati 7
7. śarīratarusarpaughāḥ cintārpitaśiraḥphaṇāḥ āśā
yam na dahanti antar mṛtyuḥ tam na jighāṃsati
7. yam āśā śarīratarusarpaughāḥ cintārpitaśiraḥphaṇāḥ antar na dahanti,
mṛtyuḥ tam na jighāṃsati
7. Those hopes (āśā) which are like multitudes of serpents in the tree of the body, and whose heads and hoods are raised by worry (cintā) - if these do not burn a person internally, then death does not desire to kill that person.
7. מי שהתקוות והכמיהות – המזכירות נחשים על עץ הגוף שזוקפים את ברדסיהם מתוך דאגה – אינן שורפות אותו מבפנים, המוות אינו משתוקק להורגו.
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रागद्वेषविषापूरः स्वमनोबिलमन्दिरः ।
लोभव्यालो न भुङ्क्ते यं मृत्युस्तं न जिघांसति ॥ ८ ॥
rāgadveṣaviṣāpūraḥ svamanobilamandiraḥ ,
lobhavyālo na bhuṅkte yaṃ mṛtyustaṃ na jighāṃsati 8
8. rāgadveṣaviṣāpūraḥ svamanobilamandiraḥ lobhavyālaḥ
na bhuṅkte yam mṛtyuḥ tam na jighāṃsati
8. yam lobhavyālaḥ rāgadveṣaviṣāpūraḥ svamanobilamandiraḥ na bhuṅkte,
mṛtyuḥ tam na jighāṃsati
8. If the python of greed (lobha-vyāla), which is filled with the poison of attachment (rāga) and aversion (dveṣa) and whose dwelling is the cave of one's own mind, does not devour a person, then death does not desire to kill that person.
8. מי שנחש התאוותנות, השוכן במאורת חשיבתו ומלא ברעל המשיכה והרתעה, אינו בולע אותו – המוות אינו משתוקק להורגו.
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पीताशेषविवेकाम्बुः शरीराम्भोधिवाडवः ।
न निर्दहति यं कोपस्तं मृत्युर्न जिघांसति ॥ ९ ॥
pītāśeṣavivekāmbuḥ śarīrāmbhodhivāḍavaḥ ,
na nirdahati yaṃ kopastaṃ mṛtyurna jighāṃsati 9
9. pītāśeṣavivekāmbuḥ śarīrāmbhodhivāḍavaḥ na
nirdahati yam kopaḥ tam mṛtyuḥ na jighāṃsati
9. yam kopaḥ pītāśeṣavivekāmbuḥ śarīrāmbhodhivāḍavaḥ na nirdahati,
mṛtyuḥ tam na jighāṃsati
9. If anger (kopa), which has drunk up all the water of discernment (viveka) and is like the submarine fire (vāḍava) in the ocean of the body, does not consume a person, then death does not desire to kill that person.
9. מי שהכעס – המדומה לאש המעמקים באוקיינוס הגוף המייבשת את כל מימי ההבחנה – אינו שורף אותו, המוות אינו משתוקק להורגו.
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यन्त्रं तिलानां कठिनं राशिमुग्रमिवाकुलम् ।
यं पीडयति नानङ्गस्तं मृत्युर्न जिघांसति ॥ १० ॥
yantraṃ tilānāṃ kaṭhinaṃ rāśimugramivākulam ,
yaṃ pīḍayati nānaṅgastaṃ mṛtyurna jighāṃsati 10
10. yantram tilānām kaṭhinam rāśim ugram iva ākulam
yam pīḍayati na anaṅgaḥ tam mṛtyuḥ na jighāṃsati
10. yam anaṅgaḥ na pīḍayati,
tam mṛtyuḥ na jighāṃsati.
[yathā] kaṭhinam tilānām yantram ugram ākulam rāśim [pīḍayati iva]
10. Death does not desire to kill him whom desire does not torment, unlike a hard oil-press that violently crushes an agitated, formidable heap of sesame seeds.
10. מי שאינו נמעך על ידי התשוקה, כמו ערימה קשה של גרגירי שומשום הנמחצת בבית הבד, המוות אינו משתוקק להורגו.
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एकस्मिन्निर्मले येन पदे परमपावने ।
संश्रिता चित्तविश्रान्तिस्तं मृत्युर्न जिघांसति ॥ ११ ॥
ekasminnirmale yena pade paramapāvane ,
saṃśritā cittaviśrāntistaṃ mṛtyurna jighāṃsati 11
11. ekasmin nirmale yena pade parama-pāvane saṃśritā
citta-viśrāntiḥ tam mṛtyuḥ na jighāṃsati
11. yena ekasmin nirmale parama-pāvane pade citta-viśrāntiḥ saṃśritā,
tam mṛtyuḥ na jighāṃsati
11. Death does not desire to kill him by whom mental tranquility has been established in a single, pure, supremely sacred state.
11. מי שמצא את מנוחת הלב והחשיבה באותו מצב יחיד, טהור ומקודש מכול – המוות אינו משתוקק להורגו.
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वपुःखण्डाभिपतितं शाखामृगमिवोदितम् ।
न चञ्चलं मनो यस्य तं मृत्युर्न जिघांसति ॥ १२ ॥
vapuḥkhaṇḍābhipatitaṃ śākhāmṛgamivoditam ,
na cañcalaṃ mano yasya taṃ mṛtyurna jighāṃsati 12
12. vapuḥ-khaṇḍa-abhipatitam śākhā-mṛgam iva uditam
na cañcalam manaḥ yasya tam mṛtyuḥ na jighāṃsati
12. yasya manaḥ na cañcalam,
tam mṛtyuḥ na jighāṃsati.
[yathā] vapuḥ-khaṇḍa-abhipatitam iva uditam śākhā-mṛgam [pīḍayati]
12. Death does not desire to kill him whose mind is not fickle, unlike an agitated monkey violently assailed as if by fragments of its own body.
12. מי שפעילות חשיבתו אינה תזזיתית, מקפצת בין חלקי הגוף כמו קוף המקפץ בין ענפים – המוות אינו משתוקק להורגו.
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एते ब्रह्मन्महादोषाः संसारव्याधिहेतवः ।
मनागपि न लुम्पन्ति चित्तमेकं समाहितम् ॥ १३ ॥
ete brahmanmahādoṣāḥ saṃsāravyādhihetavaḥ ,
manāgapi na lumpanti cittamekaṃ samāhitam 13
13. ete brahman mahā-doṣāḥ saṃsāra-vyādhi-hetavaḥ
manāk api na lumpanti cittam ekam samāhitam
13. brahman,
ete mahā-doṣāḥ,
[ye] saṃsāra-vyādhi-hetavaḥ [santi],
ekam samāhitam cittam manāk api na lumpanti
13. O Brahmin, these great faults, which are the causes of the disease of saṃsāra (the cycle of rebirth), do not harm even slightly a single, concentrated mind.
13. הוֹ מורה מבורך, פגמים חמורים אלה, שהם התרעלה ומקור המחלה של סבך הקיום התופעתי, אינם פוגעים כלל בחשיבה שקטה וממוקדת.
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आधिव्याधिसमुत्थानि चलितानि महाभ्रमेः ।
न विलुम्पन्ति दुःखानि चित्तमेकं समाहितम् ॥ १४ ॥
ādhivyādhisamutthāni calitāni mahābhrameḥ ,
na vilumpanti duḥkhāni cittamekaṃ samāhitam 14
14. ādhi-vyādhi-samutthāni calitāni mahā-bhrameḥ
na vilumpanti duḥkhāni cittam ekam samāhitam
14. mahā-bhrameḥ ādhi-vyādhi-samutthāni calitāni
duḥkhāni ekam samāhitam cittam na vilumpanti
14. Sufferings (duḥkha) originating from mental anxieties (ādhi) and physical diseases (vyādhi), which arise from the great delusion, do not disturb a mind (citta) that is perfectly composed.
14. הסבל הנובע ממחלות הנפש והגוף ומחולל על ידי האשליה הגדולה, אינו מערער חשיבה שקטה וממוקדת.
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नास्तमेति न चोदेति न संस्मृतिर्न विस्मृतिः ।
न सुप्तं न च जाग्रत्स्याच्चित्तं यस्य समाहितम् ॥ १५ ॥
nāstameti na codeti na saṃsmṛtirna vismṛtiḥ ,
na suptaṃ na ca jāgratsyāccittaṃ yasya samāhitam 15
15. na astam eti na ca udeti na saṃsmṛtiḥ na vismṛtiḥ
na suptam na ca jāgrat syāt cittam yasya samāhitam
15. yasya cittam samāhitam na astam eti ca na udeti,
na saṃsmṛtiḥ na vismṛtiḥ,
na suptam ca na jāgrat syāt
15. For one whose mind (citta) is perfectly composed, it neither sets nor rises; there is neither remembrance nor forgetfulness; it is neither asleep nor awake.
15. למי שחשיבתו מרוכזת ושקטה, מחשבתו אינה שוקעת ואינה עולה; אין בה זיכרון ואין בה שכחה, היא אינה שקועה בשינה ואף לא בערות רגילה.
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अन्धीकृतहृदाकाशाः कामकोपविकारजाः ।
चिन्ता न परिहिंसन्ति चित्तं यस्य समाहितम् ॥ १६ ॥
andhīkṛtahṛdākāśāḥ kāmakopavikārajāḥ ,
cintā na parihiṃsanti cittaṃ yasya samāhitam 16
16. andhī-kṛta-hṛd-ākāśāḥ kāma-kopa-vikāra-jāḥ
cintāḥ na parihinsanti cittam yasya samāhitam
16. kāma-kopa-vikāra-jāḥ andhī-kṛta-hṛd-ākāśāḥ
cintāḥ yasya samāhitam cittam na parihinsanti
16. Worries, which arise from the transformations of desire (kāma) and anger (kopa) and thereby blind the space of the heart, do not harm a mind (citta) that is perfectly composed.
16. הדאגות והמצוקות, הנולדות מתוך תגובות של תשוקה וכעס ומעוורות את מרחב הלב, אינן פוגעות בחשיבה שקטה וממוקדת.
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न ददाति न चादत्ते न जहाति न याचते ।
कुर्वदेव च कार्याणि चित्तं यस्य समाहितम् ॥ १७ ॥
na dadāti na cādatte na jahāti na yācate ,
kurvadeva ca kāryāṇi cittaṃ yasya samāhitam 17
17. na dadāti na ca ādatte na jahāti na yācate
kurvat eva ca kāryāṇi cittam yasya samāhitam
17. yasya cittam samāhitam na dadāti ca na ādatte,
na jahāti na yācate,
ca eva kāryāṇi kurvat
17. The mind (citta) of one who is perfectly composed neither gives nor takes, neither abandons nor begs, yet it performs actions (kārya).
17. אף בזמן ביצוע המשימות, חשיבה שקטה וממוקדת אינה נותנת, אינה לוקחת, אינה זונחת ואינה מבקשת דבר.
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ये दुरर्था दुरारम्भा दुर्गुणा दुरुदाहृताः ।
दुष्क्रमास्ते न कृन्तन्ति चित्तं यस्य समाहितम् ॥ १८ ॥
ye durarthā durārambhā durguṇā durudāhṛtāḥ ,
duṣkramāste na kṛntanti cittaṃ yasya samāhitam 18
18. ye durarthāḥ durārambhāḥ durguṇāḥ durudāhṛtāḥ |
duṣkramāḥ te na kṛntanti cittam yasya samāhitam ||
18. yasya cittam samāhitam,
ye durarthāḥ durārambhāḥ durguṇāḥ durudāhṛtāḥ duṣkramāḥ (ca santi),
te (taṃ) cittam na kṛntanti.
18. Evil intentions, misguided undertakings, bad qualities, ill-spoken words, and wrong actions - these do not perturb the mind of one whose mind is well-composed.
18. מטרות פסולות, יוזמות הרסניות, תכונות רעות, דיבורים פוגעניים ומעשים נפשעים – כל אלה אינם פוגעים בחשיבה שקטה וממוקדת.
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आभान्ति विपुलार्थानि महान्ति गुणवन्ति च ।
सर्वाण्येवानुधावन्ति चित्तं यस्य समाहितम् ॥ १९ ॥
ābhānti vipulārthāni mahānti guṇavanti ca ,
sarvāṇyevānudhāvanti cittaṃ yasya samāhitam 19
19. ābhānti vipulārthāni mahānti guṇavanti ca |
sarvāṇi eva anudhāvanti cittam yasya samāhitam ||
19. yasya cittam samāhitam,
vipulārthāni mahānti guṇavanti ca sarvāṇi eva ābhānti (ca) cittam anudhāvanti.
19. All things of vast significance, great, and endowed with excellent qualities shine forth, and indeed all of them follow the mind of one whose mind is well-composed.
19. כל הדברים הנראים בעלי ערך רב, שגב ואיכות נעלה – כולם נמשכים באופן טבעי אחר חשיבה שקטה וממוקדת.
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यदुदर्कहितं सत्यमनपायि गतभ्रमम् ।
दुरीहितदृशोन्मुक्तं तत्परं कारयेन्मनः ॥ २० ॥
yadudarkahitaṃ satyamanapāyi gatabhramam ,
durīhitadṛśonmuktaṃ tatparaṃ kārayenmanaḥ 20
20. yat udarkahitam satyam anapāyi gatabhramam |
durīhitadṛśā unmuktam tat param kārayet manaḥ ||
20. manaḥ tat param kārayet,
yat udarkahitam,
satyam,
anapāyi,
gatabhramam,
durīhitadṛśā unmuktam (asti).
20. One should direct the mind (manas) towards that supreme (truth) which is ultimately beneficial, true, unfailing, free from delusion, and released from the perception influenced by misguided desires.
20. מה שמוביל לטובה בסופו של דבר, מה שהוא אמת, בלתי מתכלה, נקי מאשליות ומשוחרר מתשוקות מזיקות – באותה מציאות עליונה יש למקד את החשיבה.
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यददृष्टमशुद्धेन चित्तवैधुर्यदायिना ।
अनेकत्वपिशाचेन तत्परं कारयेन्मनः ॥ २१ ॥
yadadṛṣṭamaśuddhena cittavaidhuryadāyinā ,
anekatvapiśācena tatparaṃ kārayenmanaḥ 21
21. yat adṛṣṭam aśuddhena cittavaidhuryadāyinā |
anekatvapiśācena tat param kārayet manaḥ ||
21. manaḥ tat param kārayet,
yat aśuddhena,
cittavaidhuryadāyinā,
anekatvapiśācena (ca) adṛṣṭam (asti).
21. One should direct the mind (manas) towards that supreme (truth) which remains unseen by the impure (mind), by that which causes mental agitation, and by the demon of multiplicity.
21. מה שאינו נראה לעיני שד הריבוי והנפרדות, המביא סבל ומצוקה לחשיבה – באותה מציאות עליונה יש למקד את החשיבה.
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आदौ मध्ये तथान्ते च चिराय परमोचितम् ।
यच्चारु मधुरं पथ्यं तत्परं कारयेन्मनः ॥ २२ ॥
ādau madhye tathānte ca cirāya paramocitam ,
yaccāru madhuraṃ pathyaṃ tatparaṃ kārayenmanaḥ 22
22. ādau madhye tathā ante ca cirāya paramocitam yat
cāru madhuram pathyam tat param kārayet manaḥ
22. manaḥ ādau madhye ca ante cirāya paramocitam
yat cāru madhuram pathyam tat param kārayet
22. One should direct the mind (manas) towards that supreme object which is beautiful, sweet, and wholesome, and which is eternally and supremely fitting in the beginning, middle, and end.
22. מה שבהתחלה, באמצע ובסוף הוא תמיד הראוי ביותר, היפה, המתוק והמטיב – באותה מציאות עליונה יש למקד את החשיבה.
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यदनन्तं मनःपथ्यं तथ्यमाद्यन्तमध्यगम् ।
समस्तसाधुभिर्जुष्टं तत्परं कारयेन्मनः ॥ २३ ॥
yadanantaṃ manaḥpathyaṃ tathyamādyantamadhyagam ,
samastasādhubhirjuṣṭaṃ tatparaṃ kārayenmanaḥ 23
23. yat anantam manaḥpathyam tathyam ādyantamadhyagam
samastasādhubhiḥ juṣṭam tat param kārayet manaḥ
23. manaḥ yat anantam manaḥpathyam tathyam ādyantamadhyagam
samastasādhubhiḥ juṣṭam tat param kārayet
23. One should direct the mind (manas) towards that supreme object which is infinite, beneficial for the mind (manas), true, present in the beginning, middle, and end, and resorted to by all virtuous people (sādhus).
23. מה שהוא אינסופי, מעניק מרפא לחשיבה, אמיתי וקיים בראשית, באמצע ובקץ, ואשר כל החכמים מוקירים – באותה מציאות עליונה יש למקד את החשיבה.
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यद्बुद्धेः परमालोकमाद्यं यदमृतं परम् ।
यदनुत्तमसौभाग्यं तत्परं कारयेन्मनः ॥ २४ ॥
yadbuddheḥ paramālokamādyaṃ yadamṛtaṃ param ,
yadanuttamasaubhāgyaṃ tatparaṃ kārayenmanaḥ 24
24. yat buddheḥ paramālokam ādyam yat amṛtam param
yat anuttama-saubhāgyam tat param kārayet manaḥ
24. manaḥ yat buddheḥ paramālokam ādyam yat amṛtam
param yat anuttama-saubhāgyam tat param kārayet
24. One should direct the mind (manas) towards that supreme object which is the primal, supreme illumination of the intellect, which is the ultimate nectar (amṛta), and which is unsurpassed good fortune.
24. מה שהוא האור העליון של התבונה, הַאֵל-מָוֶת הקדמון והשגב, והאושר הנעלה מכול – באותה מציאות עליונה יש למקד את החשיבה.
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सामरासुरगन्धर्वे सविद्याधरकिन्नरे ।
ससुरस्त्रीगणे स्वर्गे न किंचित्सुस्थिरं शुभम् ॥ २५ ॥
sāmarāsuragandharve savidyādharakinnare ,
sasurastrīgaṇe svarge na kiṃcitsusthiraṃ śubham 25
25. sāmarāsuragandharve savidyādharakinnare
sasurastrīgaṇe svarge na kiñcit susthiram śubham
25. svarge sāmarāsuragandharve savidyādharakinnare
sasurastrīgaṇe kiñcit na susthiram śubham
25. In heaven (svarga), even amidst gods (devas), asuras, gandharvas, vidyādharas, kinnaras, and hosts of celestial women, nothing is truly stable, auspicious, or good.
25. בשמיים, על כל האלים, השדים, ה-גַנְדְהַרְוָה (המשוררים השמימיים), ה-וִדְיָאדְהַרָה, ה-כִּנַרָה והנשים השמימיות – אין שום דבר יציב וטוב באמת.
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सतरौ सनराधीशे सपर्वतपुरव्रजे ।
साम्बुधौ भूतले तात न किंचिच्छोभनं स्थिरम् ॥ २६ ॥
satarau sanarādhīśe saparvatapuravraje ,
sāmbudhau bhūtale tāta na kiṃcicchobhanaṃ sthiram 26
26. sa-tarau sa-narādhīśe sa-parvata-pura-vraje
sa-ambudhau bhūtale tāta na kiñcit śobhanam sthiram
26. tāta,
s-atarau,
sa-narādhīśe,
sa-parvata-pura-vraje,
sa-ambudhau,
bhūtale kiñcit śobhanam sthiram na
26. O dear one, on this earth, with its trees, with its lords of men, with its multitudes of mountains and cities, and with its oceans, nothing beautiful is stable or permanent.
26. על פני האדמה, יקירי, על עציה, מלכיה, הריה, עריה ואוקיינוסיה – אין שום דבר יציב וטוב באמת.
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सनागे सासुरव्यूहे सासुरस्त्रीगणे तथा ।
समस्त एव पाताले न किंचिच्छोभनं स्थिरम् ॥ २७ ॥
sanāge sāsuravyūhe sāsurastrīgaṇe tathā ,
samasta eva pātāle na kiṃcicchobhanaṃ sthiram 27
27. sa-nāge sa-asura-vyūhe sa-asura-strī-gaṇe tathā
samasta eva pātāle na kiñcit śobhanam sthiram
27. tathā,
sa-nāge,
sa-asura-vyūhe,
sa-asura-strī-gaṇe,
samasta eva pātāle kiñcit śobhanam sthiram na
27. And similarly, in the entire netherworld (pātāla), with its serpents, with its hosts of asuras, and with its throngs of asura women, nothing beautiful is stable or permanent.
27. בעולם התחתון כולו (פָּאתָאלַה), על ה-נָאגָה (יצורי הנחש), חילות השדים ונשיהם – אין שום דבר יציב וטוב באמת.
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सस्वर्गे ससुरालोके सपाताले सदिक्तटे ।
जगत्यस्मिंस्तु सर्वस्मिन्न किंचिच्छोभनं स्थिरम् ॥ २८ ॥
sasvarge sasurāloke sapātāle sadiktaṭe ,
jagatyasmiṃstu sarvasminna kiṃcicchobhanaṃ sthiram 28
28. sa-svarge sa-sura-aloke sa-pātāle sa-dik-taṭe jagati
asmin tu sarvasmin na kiñcit śobhanam sthiram
28. tu,
sa-svarge,
sa-sura-aloke,
sa-pātāle,
sa-dik-taṭe,
asmin sarvasmin jagati kiñcit śobhanam sthiram na
28. But in this entire world (jagat), including svarga, the abodes of the gods, the netherworld (pātāla), and the cardinal directions, nothing beautiful is stable or permanent.
28. ביקום כולו – על שמימיו, עולם האלים שלו, מעמקי השאול וכל קצוות תבל – אין שום דבר יציב וטוב באמת.
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आधिव्याधिविलोलासु दुःखौघवलितासु च ।
क्रियासुनित्यतुच्छासु न किंचित्सुस्थिरं शुभम् ॥ २९ ॥
ādhivyādhivilolāsu duḥkhaughavalitāsu ca ,
kriyāsunityatucchāsu na kiṃcitsusthiraṃ śubham 29
29. ādhi-vyādhi-vilolāsu duḥkha-ogha-valitāsu ca
kriyāsu nitya-tucchāsu na kiñcit su-sthiram śubham
29. ādhi-vyādhi-vilolāsu ca duḥkha-ogha-valitāsu
nitya-tucchāsu kriyāsu kiñcit su-sthiram śubham na
29. In activities (kriyā) that are agitated by mental anguish and bodily ailments, enveloped by floods of sorrow, and always trivial, nothing good is truly stable or permanent.
29. במעשים הניזונים ממחלות גוף ונפש, העטופים בנחשולי סבל והינם חסרי ערך לחלוטין – אין שום דבר יציב וטוב באמת.
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तरलीकृतचित्तासु हृदयानन्दिनीषु च ।
चिन्तासु धीविकारासु नकिंचित्सुस्थिरं शुभम् ॥ ३० ॥
taralīkṛtacittāsu hṛdayānandinīṣu ca ,
cintāsu dhīvikārāsu nakiṃcitsusthiraṃ śubham 30
30. taralīkṛta-cittāsu hṛdaya-ānandinīṣu ca cintāsu
dhī-vikārāsu na kiñcit su-sthiraṃ śubham
30. taralīkṛta-cittāsu ca hṛdaya-ānandinīṣu cintāsu
dhī-vikārāsu kiñcit su-sthiraṃ śubham na
30. In thoughts that agitate the mind, that delight the heart, and that are disturbances of the intellect, nothing is truly stable or auspicious.
30. במחשבות המטלטלות את החשיבה, ואף באלה המעניקות נחת רגעית ללב, בתהפוכות התבונה ובחרדות – אין שום דבר יציב וטוב באמת.
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हृत्क्षीरोदकसंस्पन्दमन्दरेषु चलेष्वपि ।
स्वसंकल्पविकल्पेषु न किंचित्सुस्थिरं शुभम् ॥ ३१ ॥
hṛtkṣīrodakasaṃspandamandareṣu caleṣvapi ,
svasaṃkalpavikalpeṣu na kiṃcitsusthiraṃ śubham 31
31. hṛt-kṣīra-udaka-saṃspanda-mandareṣu caleṣu api
sva-saṃkalpa-vikalpeṣu na kiñcit su-sthiraṃ śubham
31. hṛt-kṣīra-udaka-saṃspanda-mandareṣu api caleṣu
sva-saṃkalpa-vikalpeṣu kiñcit su-sthiraṃ śubham na
31. Even amidst one's own changing intentions (saṃkalpa) and doubts, which churn the heart's ocean like the Mandara mountain, nothing is truly stable or auspicious.
31. אף במחשבות, בתשוקות ובתהיות של האדם עצמו, המערבלות את אוקיינוס החלב של הלב כמו הר מַנְדַרַה – אין שום דבר יציב וטוב באמת.
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अनारतागमापायपरास्वसिशिरास्वपि ।
चित्राकारासु चेष्टासु न किंचित्सुस्थिरं शुभम् ॥ ३२ ॥
anāratāgamāpāyaparāsvasiśirāsvapi ,
citrākārāsu ceṣṭāsu na kiṃcitsusthiraṃ śubham 32
32. anārata-āgama-apāya-parāsu asi-śirāsu api
citra-ākārāsu ceṣṭāsu na kiñcit su-sthiraṃ śubham
32. anārata-āgama-apāya-parāsu api asi-śirāsu
citra-ākārāsu ceṣṭāsu kiñcit su-sthiraṃ śubham na
32. Even in various activities that are constantly arising and ceasing, and are as fleeting and sharp as sword-edges, nothing is truly stable or auspicious.
32. במאמצים המגוונים שאינם פוסקים, הבאים וחולפים כמו חוד של חרב – אין שום דבר יציב וטוב באמת.
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न वरमेकमहीतलराजता न च वरं विबुधामररूपता ।
न च वरं धरणीतलनागता स्थितिमुपैति हि यत्र सतां मनः ॥ ३३ ॥
na varamekamahītalarājatā na ca varaṃ vibudhāmararūpatā ,
na ca varaṃ dharaṇītalanāgatā sthitimupaiti hi yatra satāṃ manaḥ 33
33. na varam ekam ahī-tala-rājatā na
ca varam vibudha-amara-rūpatā na
ca varam dharaṇī-tala-nāgatā
sthitim upaiti hi yatra satām manaḥ
33. ekam ahī-tala-rājatā na varam,
ca vibudha-amara-rūpatā na varam,
ca dharaṇī-tala-nāgatā na varam (asti),
hi yatra satām manaḥ sthitim upaiti (tat varam)
33. Neither is kingship over a single netherworld preferable, nor is the form of a wise immortal (vibudha-amara), nor is being a serpent on the earth's surface; for indeed, it is where the minds (manas) of the virtuous attain a stable state (sthiti) that true excellence lies.
33. שלטון יחיד על פני תבל אינו הדבר הנעלה ביותר, אף לא השגת דמותם האלמותית של האלים, ואף לא מלוכה בעולם התחתון – לעומת המצב שבו רוחם של החכמים מוצאת שלוה ורוגע.
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न वरमाकुलशास्त्रविचारणं न च वरं परकार्यविवेचनम् ।
न वरमग्र्यकथाक्रमवर्णनं स्थितिमुपैति हि यत्र सतां मनः ॥ ३४ ॥
na varamākulaśāstravicāraṇaṃ na ca varaṃ parakāryavivecanam ,
na varamagryakathākramavarṇanaṃ sthitimupaiti hi yatra satāṃ manaḥ 34
34. na varam ākulaśāstravicāraṇam na
ca varam parakāryavivecanam na
varam agryakathākramavarṇanam
sthitim upaiti hi yatra satām manaḥ
34. ākulaśāstravicāraṇam na varam.
ca parakāryavivecanam na varam.
agryakathākramavarṇanam na varam.
hi yatra satām manaḥ sthitim upaiti.
34. It is not preferable to engage in confused scriptural debates, nor is it preferable to analyze the affairs of others. Neither is it preferable to narrate a sequence of excellent stories, for indeed, the mind of the wise (sata) attains no mental steadiness (sthiti) in such activities.
34. עיון בכתבים סבוכים אינו הדבר הנעלה ביותר, אף לא ניתוח מעשיהם של אחרים, ואף לא סקירת עלילות מפוארות – לעומת המצב שבו רוחם של החכמים מוצאת שלוה ורוגע.
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न वरमाधिमयं चिरजीवितं न च वरं मरणं दृढमूढता ।
न च वरं नरको न च विष्टपं स्थितिमुपैति हि न क्वचिदाशयः ॥ ३५ ॥
na varamādhimayaṃ cirajīvitaṃ na ca varaṃ maraṇaṃ dṛḍhamūḍhatā ,
na ca varaṃ narako na ca viṣṭapaṃ sthitimupaiti hi na kvacidāśayaḥ 35
35. na varam ādhimayam cirajīvitam na
ca varam maraṇam dṛḍhamūḍhatā na
ca varam narakaḥ na ca viṣṭapam
sthitim upaiti hi na kvacit āśayaḥ
35. ādhimayam cirajīvitam na varam.
ca dṛḍhamūḍhatā maraṇam na varam.
ca narakaḥ na varam.
ca viṣṭapam na varam.
hi āśayaḥ kvacit sthitim na upaiti.
35. A long life full of mental anguish is not preferable. Nor is death accompanied by firm delusion (mūḍhatā) preferable. Neither is hell preferable, nor is heaven (viṣṭapam), for indeed, the mind (āśaya) finds no lasting stability (sthiti) anywhere.
35. חיים ארוכים המלאים בחרדה אינם טובים, אף לא מוות מתוך בורות עמוקה, ואף לא הגיהינום או גן העדן – שכן באף אחד מאלה אין הלב מוצא יציבות אמת.
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इति विविधजगत्क्रमाः समस्ताः खलु मतिमूढतया नरस्य रम्याः ।
चलतरकलनाहिते पदार्थे कथमुपयान्ति चिरस्थितिं महान्तः ॥ ३६ ॥
iti vividhajagatkramāḥ samastāḥ khalu matimūḍhatayā narasya ramyāḥ ,
calatarakalanāhite padārthe kathamupayānti cirasthitiṃ mahāntaḥ 36
36. iti vividhajagatkramāḥ samastāḥ
khalu matimūḍhatayā narasya ramyāḥ
calatarakalanāhite padārthe
katham upayānti cirasthitim mahāntaḥ
36. iti vividhajagatkramāḥ samastāḥ khalu narasya matimūḍhatayā ramyāḥ.
calatarakalanāhite padārthe mahāntaḥ cirasthitim katham upayānti?
36. Thus, all these diverse processes of the world are indeed charming to a person whose intellect is deluded (mūḍhatā). How can great things attain lasting stability (sthiti) when they are part of a reality (padārtha) subject to extremely fluctuating perceptions?
36. כך, כל הליכות העולם המגוונות הללו נראות לאדם מרהיבות רק בשל עיוורון מחשבתו. כיצד יוכלו הנשגבים למצוא יציבות מתמדת בדברים שהם תנודתיים ובר חולף מטבעם?
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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

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) (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 (current chapter) 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