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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-43

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श्रीवसिष्ठ उवाच ।
एतदुक्तं परं तेन स्वयमेव च वेद्म्यहम् ।
राम त्वमपि जानीषे यथेदं समवस्थितम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
etaduktaṃ paraṃ tena svayameva ca vedmyaham ,
rāma tvamapi jānīṣe yathedaṃ samavasthitam 1
1. śrīvasiṣṭhaḥ uvāca | etat uktam param tena svayam eva ca
vedmi aham | rāma tvam api jānīṣe yathā idam samavasthitam ||
1. śrīvasiṣṭhaḥ uvāca.
etat param tena uktam.
aham ca svayam eva vedmi.
rāma,
tvam api yathā idam samavasthitam (tathā) jānīṣe.
1. Śrī Vasiṣṭha said: This has been imparted by him (Śiva), and I myself know it. O Rāma, you also understand how this (situation) is established.
1. הַשְׁרִי וַסִשְׁטְהָ אמר: את האמת העליונה הזו הוא לימד, ואני מכיר אותה בעצמי. רָאָמָה, עתה גם אתה מבין כיצד דברים אלה קיימים.
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यत्रालीकमलीकेन किलालीके विलोक्यते ।
तस्यां संसारमायायां किं सत्यं किमसन्मयम् ॥ २ ॥
yatrālīkamalīkena kilālīke vilokyate ,
tasyāṃ saṃsāramāyāyāṃ kiṃ satyaṃ kimasanmayam 2
2. yatra alīkam alīkena kila alīke vilokyate tasyām
saṃsāra-māyāyām kim satyam kim asat-mayam
2. yatra alīke alīkena alīkam kila vilokyate tasyām
saṃsāra-māyāyām kim satyam kim asat-mayam
2. Where the unreal is perceived by the unreal, indeed, within the very sphere of the unreal - in that illusory (māyā) cycle of transmigration (saṃsāra), what is truly real and what is made of the unreal?
2. בעולם זה של אשלית הקיום התופעתי (סַמְסָארָה-מָאיָה), שבו השקר נתפס באמצעות השקר בתוך השקר – מהו האמיתי ומהו הכוזב?
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यथा येन विकल्पेन यद्विकल्पेन कथ्यते ।
तथा तेनात्मकल्पेन नगताऽप्यनुभूयते ॥ ३ ॥
yathā yena vikalpena yadvikalpena kathyate ,
tathā tenātmakalpena nagatā'pyanubhūyate 3
3. yathā yena vikalpena yat vikalpena kathyate
tathā tena ātma-kalpena na gatā api anubhūyate
3. yathā yena vikalpena yat vikalpena kathyate
tathā tena ātma-kalpena na gatā api anubhūyate
3. Just as something is spoken of by whichever mental projection (vikalpa) it is conceived, so too is it experienced by one's own mental projection (ātman), even if it has not (actually) manifested.
3. מה שנחשב ונבנה באמצעות הדמיה מחשבתית כלשהי – נחווה דרך אותה הדמיה עצמית, אף על פי שאין לו קיום ממשי.
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यथा द्रवत्वं पयसि यथा स्पन्दो नभस्वति ।
यथा नभसि शून्यत्वं तथा सर्गत्वमात्मनि ॥ ४ ॥
yathā dravatvaṃ payasi yathā spando nabhasvati ,
yathā nabhasi śūnyatvaṃ tathā sargatvamātmani 4
4. yathā dravatvam payasi yathā spandaḥ nabhasvati
yathā nabhasi śūnyatvam tathā sargatvam ātmani
4. yathā payasi dravatvam yathā nabhasvati spandaḥ
yathā nabhasi śūnyatvam tathā ātmani sargatvam
4. Just as fluidity is inherent in water, just as motion is in the wind, and just as emptiness is in space, so too is the quality of creation (sarga) inherent in the self (ātman).
4. כשם שהנוזליות טבועה במים, התנועה ברוח והריקנות בשמיים – כך כוח הבריאה טבוע בעצמי הפנימי.
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ततः प्रभृति तेनैव क्रमेणार्चनमात्मनः ।
अद्य यावद्गतव्यग्रः कुर्वन्नहमवस्थितः ॥ ५ ॥
tataḥ prabhṛti tenaiva krameṇārcanamātmanaḥ ,
adya yāvadgatavyagraḥ kurvannahamavasthitaḥ 5
5. tataḥ prabhṛti tena eva krameṇa arcanam ātmanaḥ
adya yāvat gata-vyagraḥ kurvan aham avasthitaḥ
5. tataḥ prabhṛti tena eva krameṇa ātmanaḥ arcanam
kurvan gata-vyagraḥ aham adya yāvat avasthitaḥ
5. From that time onwards, following that very process, I have remained, free from anxiety, performing the adoration of the self (ātman) up to this day.
5. מאז ועד היום, באותו סדר בדיוק, כשאני משוחרר מכל מוטרדות, אני מוסיף לעבוד את הָעַצְמִי.
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अनेनार्चाविधानेन मयेमे राम वासराः ।
अखिन्नेनातिवाह्यन्ते व्यवहारपरा अपि ॥ ६ ॥
anenārcāvidhānena mayeme rāma vāsarāḥ ,
akhinnenātivāhyante vyavahāraparā api 6
6. anena arcāvidhānena mayā ime rāma vāsarāḥ
akhinnena ativāhyante vyavahāraparāḥ api
6. rāma mayā anena arcāvidhānena ime vyavahāraparāḥ
api vāsarāḥ akhinnena ativāhyante
6. O Rāma, through this method of worship, I spend these days without weariness, even though they (the days) are occupied with worldly activities.
6. רָאמָה, באמצעות מנהג סגידה זה, ימַיי עוברים ללא עייפות או צער, אף על פי שאני עוסק בענייני היומיום.
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यथाप्राप्तैः क्रियाचारकुसुमैरात्मनोऽर्चनम् ।
व्युच्छिन्नमपि व्युच्छिन्नं न कदाचिदहर्निशम् ॥ ७ ॥
yathāprāptaiḥ kriyācārakusumairātmano'rcanam ,
vyucchinnamapi vyucchinnaṃ na kadācidaharniśam 7
7. yathāprāptaiḥ kriyācārakusumaiḥ ātmanaḥ arcanam
vyucchinnam api vyucchinnam na kadācit aharniśam
7. yathāprāptaiḥ kriyācārakusumaiḥ ātmanaḥ arcanam
vyucchinnam api aharniśam kadācit na vyucchinnam
7. The worship of the (ātman) Self, performed with the 'flowers' of actions and conduct as they naturally arise, is never truly interrupted day and night, even if it might appear to be so externally.
7. עבודת הָעַצְמִי באמצעות פרחי המעשים וההתנהגות המזדמנים בדרכי אינה נקטעת לעולם, לא ביום ולא בלילה.
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ग्राह्यग्राहकसंबन्धे सामान्ये सर्वदेहिनाम् ।
योगिनः सावधानत्वं यत्तदर्चनमात्मनः ॥ ८ ॥
grāhyagrāhakasaṃbandhe sāmānye sarvadehinām ,
yoginaḥ sāvadhānatvaṃ yattadarcanamātmanaḥ 8
8. grāhyagrāhakasambandhe sāmānye sarvadehinām
yoginaḥ sāvadhānatvam yat tat arcanam ātmanaḥ
8. sarvadehinām sāmānye grāhyagrāhakasambandhe
yoginaḥ yat sāvadhānatvam tat ātmanaḥ arcanam
8. That vigilance of the (yogin) yogi concerning the relationship between the perceived and the perceiver, which is common to all embodied beings, is indeed the worship of the (ātman) Self.
8. בזיקה שבין התופס לנתפס, המשותפת לכל היצורים בעלי הגוף, עירנותו של הַיּוֹגִי היא-היא עבודת הָעַצְמִי.
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दृष्ट्यानया रघुपते सङ्गमुक्तेन चेतसा ।
संसारविरलारण्ये विहरास्मिन्न खिद्यसे ॥ ९ ॥
dṛṣṭyānayā raghupate saṅgamuktena cetasā ,
saṃsāraviralāraṇye viharāsminna khidyase 9
9. dṛṣṭyā anayā raghupate saṅgamuktena cetasā
saṃsāravirala araṇye vihara asmin na khidyase
9. raghupate anayā dṛṣṭyā saṅgamuktena cetasā
asmin saṃsāravirala araṇye vihara na khidyase
9. O Lord of Raghu, with this understanding and a mind free from attachment, dwell in this sparse forest of worldly existence (saṃsāra), and you will not suffer weariness.
9. רָאמָה (מנהיג שושלת רַהוּ), במבט זה וברוח חופשייה מהתקשרות, התהלך ביער הַסַּמְסָארָה (סבך הקיום התופעתי) ולא תדע צער.
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दुःखे महति संप्राप्ते धनबन्धुवियोगजे ।
एतां दृष्टिमवष्टभ्य विचारं कुरु सुव्रत ॥ १० ॥
duḥkhe mahati saṃprāpte dhanabandhuviyogaje ,
etāṃ dṛṣṭimavaṣṭabhya vicāraṃ kuru suvrata 10
10. duḥkhe mahati samprāpte dhanabandhuviyogaje
etām dṛṣṭim avaṣṭabhya vicāram kuru suvrata
10. suvrata dhanabandhuviyogaje mahati duḥkhe
samprāpte etām dṛṣṭim avaṣṭabhya vicāram kuru
10. O virtuous one, when great sorrow arises, born from the separation from wealth and relatives, you should adopt this perspective and reflect.
10. כשאסון כבד פוקד אותך עקב אובדן הון או קרובים, החזק בהשקפה זו ובצע חקירה פנימית, בעל הנדרים הטהורים.
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सुखदुःखे न कर्तव्ये धनबन्धूदयक्षये ।
एवंप्राया एव सर्वा नित्यं संसारदृष्टयः ॥ ११ ॥
sukhaduḥkhe na kartavye dhanabandhūdayakṣaye ,
evaṃprāyā eva sarvā nityaṃ saṃsāradṛṣṭayaḥ 11
11. sukhaduḥkhe na kartavye dhanabandhūdayakṣaye
evamprāyāḥ eva sarvāḥ nityam saṃsāradṛṣṭayaḥ
11. dhanabandhūdayakṣaye sukhaduḥkhe na kartavye
nityam sarvāḥ saṃsāradṛṣṭayaḥ evamprāyāḥ eva
11. One should not consider joy or sorrow regarding the rise and fall of wealth and relatives. All views of mundane existence (saṃsāra) are always of this very nature.
11. אין לאפשר לאושר או לצער לשלוט בך בעת שגשוגם או אובדנם של עושר וקרובים, שכן אלה הן תמיד תופעותיו של סבך הקיום התופעתי.
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जानास्येव गतिं चित्रां विषयाणां प्रमाथिनीम् ।
यथायान्ति यथा यान्ति यथा परिभवन्ति च ॥ १२ ॥
jānāsyeva gatiṃ citrāṃ viṣayāṇāṃ pramāthinīm ,
yathāyānti yathā yānti yathā paribhavanti ca 12
12. jānāsi eva gatim citrām viṣayāṇām pramāthinīm
yathā āyānti yathā yānti yathā paribhavanti ca
12. jānāsi eva viṣayāṇām citrām pramāthinīm gatim
yathā āyānti yathā yānti ca yathā paribhavanti
12. You surely know the diverse and agitating nature of sense objects: how they come, how they depart, and how they indeed overpower (the mind).
12. הרי אתה מכיר את תהפוכותיהם המתסכלות של אובייקטי החושים — כיצד הם באים, כיצד הם חולפים וכיצד הם מוליכים שולל.
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एवमेव प्रवर्तन्ते प्रेमाणि च धनानि च ।
एवमेवावहीयन्ते निमित्तैरविचारितैः ॥ १३ ॥
evameva pravartante premāṇi ca dhanāni ca ,
evamevāvahīyante nimittairavicāritaiḥ 13
13. evam eva pravartante premāṇi ca dhanāni ca
evam eva avahīyante nimittaiḥ avicāritaiḥ
13. premāṇi ca dhanāni ca evam eva pravartante
evam eva avahīyante avicāritaiḥ nimittaiḥ
13. Affections and wealth proceed in exactly this manner. Likewise, they are diminished by unforeseen causes.
13. כך בדיוק מופיעים גילויי אהבה ועושר, וכך בדיוק הם נעלמים עקב סיבות בלתי צפויות.
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न तास्तव न तासां त्वं निर्मलान्तर्जगत्क्रियाः ।
इदमित्थं जगत्किंचित्किं मुधा परितप्यसे ॥ १४ ॥
na tāstava na tāsāṃ tvaṃ nirmalāntarjagatkriyāḥ ,
idamitthaṃ jagatkiṃcitkiṃ mudhā paritapyase 14
14. na tāḥ tava na tāsām tvam nirmala-antar-jagat-kriyāḥ
idam ittham jagat kiñcit kim mudhā paritapyase
14. nirmala-antar-jagat-kriyāḥ tāḥ na tava,
tvam tāsam na.
idam jagat ittham kiñcit.
kim mudhā paritapyase?
14. The actions of the world (jagat) within your pure inner self are neither yours nor theirs. This world (jagat) is simply as it is; why do you grieve needlessly?
14. הן אינן שלך ואתה אינך שלהן, הו טהור פנימית; אלו פשוט פעולות העולם. היקום הוא כפי שהוא — מדוע תתייסר לשווא?
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त्वमिहासि जगद्रूपं चिन्मात्रवितताकृते ।
निजावयवकावृत्तौ कः क्रमो हर्षशोकयोः ॥ १५ ॥
tvamihāsi jagadrūpaṃ cinmātravitatākṛte ,
nijāvayavakāvṛttau kaḥ kramo harṣaśokayoḥ 15
15. tvam iha asi jagat-rūpam cit-mātra-vitatā-ākṛte
nija-avayavaka-āvṛttau kaḥ kramaḥ harṣa-śokayoḥ
15. cit-mātra-vitatā-ākṛte,
tvam iha jagat-rūpam asi.
nija-avayavaka-āvṛttau harṣa-śokayoḥ kaḥ kramaḥ?
15. O You whose form is spread out as pure consciousness (cit-mātra), you are here as the very form of the world (jagat). When your own parts are in motion, what scope is there for joy and sorrow?
15. אתה עצמך לובש את צורת העולם כאן, הו מי שהוויתו היא תודעה טהורה בלבד! בהתנועעותם של איבריך שלך, מה מקום יש לשמחה או ליגון?
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तात चिन्मात्ररूपोऽसि न ते भिन्नमिदं जगत् ।
अतस्तव कथं कुत्र हेयोपादेयकल्पना ॥ १६ ॥
tāta cinmātrarūpo'si na te bhinnamidaṃ jagat ,
atastava kathaṃ kutra heyopādeyakalpanā 16
16. tāta cit-mātra-rūpaḥ asi na te bhinnam idam
jagat ataḥ tava katham kutra heya-upādeya-kalpanā
16. tāta,
tvam cit-mātra-rūpaḥ asi.
idam jagat te bhinnam na.
ataḥ tava heya-upādeya-kalpanā katham kutra?
16. O dear one, you are of the nature of pure consciousness (cit-mātra), and this world (jagat) is not distinct from you. Therefore, for you, how and where can there be any conception of what is to be rejected and what is to be accepted?
16. בני, דמותך היא תודעה טהורה בלבד, והעולם הזה אינו נפרד ממך. אם כך, כיצד ואיפה תיתכן עבורך תפיסה של מה שיש לדחות או לאמץ?
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इति चिच्चक्रचाञ्चल्ये चिन्मये जगदम्बुधौ ।
तरङ्गजाले चाम्भोधौ कः क्रमो हर्षशोकयोः ॥ १७ ॥
iti ciccakracāñcalye cinmaye jagadambudhau ,
taraṅgajāle cāmbhodhau kaḥ kramo harṣaśokayoḥ 17
17. iti cit-cakra-cāñcalye cit-maye jagat-ambudhau
taraṅga-jāle ca ambudhau kaḥ kramaḥ harṣa-śokayoḥ
17. iti cit-cakra-cāñcalye,
cit-maye jagat-ambudhau,
ca ambudhau taraṅga-jāle harṣa-śokayoḥ kaḥ kramaḥ?
17. Thus, in the agitation of the wheel of consciousness (cit-cakra), in the world-ocean (jagat) made of consciousness (cit-maya), and in the network of waves within that ocean (ambudhi), what scope is there for joy and sorrow?
17. כך, בתנודתיות של גלגל החשיבה, באוקיינוס העולם העשוי תודעה, ובנחשולי הגלים שבאוקיינוס זה — מה מקום יש לשמחה או ליגון?
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चिदेकतानतामेत्य सौषुप्तीमागतः स्थितिम् ।
अद्यप्रभृति राम त्वं तुर्यावस्थात्मको भव ॥ १८ ॥
cidekatānatāmetya sauṣuptīmāgataḥ sthitim ,
adyaprabhṛti rāma tvaṃ turyāvasthātmako bhava 18
18. cit ekatānatām etya sauṣuptīm āgataḥ sthitim
adyaprabhṛti rāma tvam turyāvasthātmakaḥ bhava
18. rāma tvam adyaprabhṛti cit ekatānatām etya
sauṣuptīm sthitim āgataḥ turyāvasthātmakaḥ bhava
18. Having attained oneness with pure consciousness (cit), and having reached the state of deep sleep (sauṣuptī), from today onwards, O Rāma, you shall be characterized by the fourth state (turyāvasthā), which is the nature of the self (ātman).
18. בהשיגך התמזגות מלאה בתודעה והגעה למצב של שינה עמוקה בצלילות, מהיום והלאה, רָאמָה, הייה שרוי בַּתּוּרִיַה (מצב התודעה הרביעי).
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समः समसमाभासो भास्वद्वपुरुदारधीः ।
तिष्ठात्मार्चारतो नित्यं परिपूर्णं इवार्णवः ॥ १९ ॥
samaḥ samasamābhāso bhāsvadvapurudāradhīḥ ,
tiṣṭhātmārcārato nityaṃ paripūrṇaṃ ivārṇavaḥ 19
19. samaḥ samasamābhāsaḥ bhāsvadvapuḥ udāradhīḥ
tiṣṭha ātmarcārataḥ nityam paripūrṇaḥ iva arṇavaḥ
19. (tvam) samaḥ samasamābhāsaḥ bhāsvadvapuḥ udāradhīḥ
ātmarcārataḥ paripūrṇaḥ arṇavaḥ iva nityam tiṣṭha
19. Remain ever-equal, appearing universally luminous, with a brilliant form and a generous intellect. Always be devoted to the worship of the self (ātman), like a perfectly full ocean.
19. שווה נפש, מפיק שלווה, בעל גוף מואר ותבונה נשגבת, עמוד תמיד כעוסק בעבודת הָעַצְמִי, מלא וגדוש כמו אוקיינוס.
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एतत्त्वं श्रुतवान्सर्वं स्थितस्त्वं परिपूर्णधीः ।
यदिच्छसीतरत्प्रष्टुं तत्पृच्छ रघुनन्दन ॥ २० ॥
etattvaṃ śrutavānsarvaṃ sthitastvaṃ paripūrṇadhīḥ ,
yadicchasītaratpraṣṭuṃ tatpṛccha raghunandana 20
20. etat tvam śrutavān sarvam sthitaḥ tvam paripūrṇadhīḥ
yadi icchasi itarat praṣṭum tat pṛccha raghunandana
20. tvam etat sarvam śrutavān,
tvam paripūrṇadhīḥ sthitaḥ.
yadi itarat praṣṭum icchasi,
tat raghunandana pṛccha.
20. You have heard all this and are now established with perfect understanding. If you wish to ask anything else, then ask it, O descendant of Raghu (Raghunandana).
20. שמעת את כל זאת, ומחשבתך שרויה בשלמות מלאה. אם ברצונך לשאול דבר מה נוסף, שאל זאת, שמחת בית רַהוּ.
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यत्पृष्टं प्रथमे कल्पे तदद्य परिचोदय ।
श्रीराम उवाच ।
इदानीं संशयो ब्रह्मन्विनिवृत्तो विशेषतः ॥ २१ ॥
yatpṛṣṭaṃ prathame kalpe tadadya paricodaya ,
śrīrāma uvāca ,
idānīṃ saṃśayo brahmanvinivṛtto viśeṣataḥ 21
21. yat pṛṣṭam prathame kalpe tat adya paricodaya śrīrāmaḥ
uvāca idānīm saṃśayaḥ brahman vinivṛttaḥ viśeṣataḥ
21. (tvaṃ) prathame kalpe yat pṛṣṭam,
tat adya paricodaya.
śrīrāmaḥ uvāca: brahman,
idānīm saṃśayaḥ viśeṣataḥ vinivṛttaḥ.
21. Whatever was asked in the initial discourse (kalpa), please prompt it again today. Śrī Rāma said: "Now, O Brahman, my doubt is entirely removed, especially."
21. מה ששאלת מלכתחילה, העלה זאת כעת. רָאמָה הַמְהֻלָּל אמר: כעת, בְּרַהְמַן, ספקותיי הותרתרו לחלוטין.
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ज्ञातं ज्ञातव्यमखिलं जाता तृप्तिरकृत्रिमा ।
न मुनेऽस्ति मलं द्वित्वं न चेत्यं न च कल्पनम् ॥ २२ ॥
jñātaṃ jñātavyamakhilaṃ jātā tṛptirakṛtrimā ,
na mune'sti malaṃ dvitvaṃ na cetyaṃ na ca kalpanam 22
22. jñātam jñātavyam akhilaṃ jātā tṛptiḥ akṛtrimā na
mune asti malam dvitvam na cetyam na ca kalpanam
22. jñātavyam akhilaṃ jñātaṃ akṛtrimā tṛptiḥ jātā mune
malam na asti dvitvam na cetyam na ca kalpanam na
22. All that was to be known has now been known, and an unfeigned contentment has arisen spontaneously. O sage, there is no longer any impurity, no duality, no object of thought, and no mental fabrication.
22. כל מה שראוי לדעת כבר נודע; סיפוק אמיתי ובלתי מותנה ניעור בי. הוי קדוש, אין עוד זיהום, אין דואליות, אין אובייקט חשיבה ואין עוד מושגים מומצאים.
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तदा ममाभूदज्ञानं प्रशान्तमधुना तु तत् ।
कलङ्क आत्मनोऽस्तीति तदज्ञानवशेन या ॥ २३ ॥
tadā mamābhūdajñānaṃ praśāntamadhunā tu tat ,
kalaṅka ātmano'stīti tadajñānavaśena yā 23
23. tadā mama abhūt ajñānam praśāntam adhunā tu tat
kalaṅkaḥ ātmanaḥ asti iti tat ajñānavasena yā
23. tadā mama ajñānam praśāntam abhūt adhunā tu
tat ajñānavasena ātmanaḥ kalaṅkaḥ asti iti yā
23. My ignorance (ajñāna) was pacified back then. But now, the notion that there is an impurity in the Self (ātman) - arising due to that very ignorance (ajñāna) - which (illusion)...
23. אז הייתה בי בערות, אך כעת היא נרגעה לחלוטין. האשליה שהייתה קיימת בשל אותה בערות — המחשבה שכאילו דבק כתם בַּעַצְמִי...
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भ्रान्तिरासीदिदानीं सा निवृत्ता त्वत्प्रसादतः ।
न जायते न म्रियते न चैवात्मा कलङ्कितः ॥ २४ ॥
bhrāntirāsīdidānīṃ sā nivṛttā tvatprasādataḥ ,
na jāyate na mriyate na caivātmā kalaṅkitaḥ 24
24. bhrāntiḥ āsīt idānīm sā nivṛttā tvatprasādataḥ
na jāyate na mriyate na ca eva ātmā kalaṅkitaḥ
24. (yā) bhrāntiḥ āsīt sā idānīm tvatprasādataḥ nivṛttā
ātmā na jāyate na mriyate na ca eva kalaṅkitaḥ
24. The illusion (bhrānti) that was (implied from the previous verse) has now ceased due to your grace. The Self (ātman) is neither born nor dies, nor is it ever stained.
24. ...אותה טעות חלפה כעת הודות לחסדך. הָעַצְמִי אינו נולד, אינו מת, ואינו מוכתם לעולם.
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सर्वं च खल्विदं ब्रह्ममयमित्युदितोऽस्म्यलम् ।
प्रश्नेभ्यः संशयेभ्यश्च वाञ्छितेभ्यश्च सर्वतः ॥ २५ ॥
sarvaṃ ca khalvidaṃ brahmamayamityudito'smyalam ,
praśnebhyaḥ saṃśayebhyaśca vāñchitebhyaśca sarvataḥ 25
25. sarvam ca khalu idam brahmamayam iti uditaḥ asmi alam
praśnebhyaḥ saṃśayebhyaḥ ca vāñchitebhyaḥ ca sarvataḥ
25. khalu ca idam sarvam brahmamayam iti uditaḥ asmi alam
praśnebhyaḥ saṃśayebhyaḥ ca vāñchitebhyaḥ ca sarvataḥ
25. And indeed, all this is imbued with (brahman). Having been revealed thus, I am now free from questions, from doubts, and from all desires, in every respect.
25. כל זה אינו אלא הַבְּרַהְמַן — כך התעליתי מעל לכל השאלות, הספקות והתשוקות מכל סוג.
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शुद्धं मे निर्मलं चेतस्त्वष्ट्रा यन्त्रभ्रमादिव ।
सर्वाचारोपदेशेषु प्राप्तप्रोक्तेषु साधुभिः ॥ २६ ॥
śuddhaṃ me nirmalaṃ cetastvaṣṭrā yantrabhramādiva ,
sarvācāropadeśeṣu prāptaprokteṣu sādhubhiḥ 26
26. śuddham me nirmalam cetaḥ tvaṣṭrā yantrabhmramāt
iva sarvācāropadeśeṣu prāptaprokateṣu sādhubhiḥ
26. मे चेतः शुद्धम् निर्मलम् त्वष्ट्रा यन्त्रभ्रमात्
इव साधुभिः प्राप्तप्रोक्तेषु सर्वाचारोपदेशेषु
26. My consciousness (cetas) is pure and immaculate, as if refined by a divine craftsman (tvaṣṭṛ) through the precise operation of a machine. This purity applies especially concerning all the instructions on proper conduct (ācāra) that have been received and proclaimed by the sages.
26. רוחי טהורה וזכה, כמו מתכת שצורפה בגלגל היוצרים של הֶחָרָשׁ, בכל הנוגע לכל הדרכות ההתנהגות שלימדו החכמים.
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निराकाङ्क्षी स्थितोऽस्म्यन्तः सुमेरुः कनकेष्विव ।
न तदस्त्यस्ति यत्राशा न तदस्ति यदीप्सितम् ॥ २७ ॥
nirākāṅkṣī sthito'smyantaḥ sumeruḥ kanakeṣviva ,
na tadastyasti yatrāśā na tadasti yadīpsitam 27
27. nirākāṅkṣī sthitaḥ asmi antaḥ sumeruḥ kanakeṣu iva
na tat asti asti yatra āśā na tat asti yat īpsitam
27. अन्तः निराकाङ्क्षी स्थितः अस्मि कनकेषु सुमेरुः
इव यत्र आशा तत् न अस्ति यत् ईप्सितम् तत् न अस्ति
27. Within myself, I stand free from all longing, like Mount Sumeru (Sumeru) amidst gold. There is nothing that exists for which I have any desire or hope, nor is there anything that I seek.
27. אני שרוי בפנים ללא כל השתוקקות, כמו הר סוּמֵרוּ בין הרי הזהב; אין דבר שבו תלויה תקווה, ואין דבר שמשתוקקים אליו.
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न तदस्ति यदादेयं हेयं मध्यं चराचरे ।
इदं हेयमुपादेयमिदं सदिदमप्यसत् ॥ २८ ॥
na tadasti yadādeyaṃ heyaṃ madhyaṃ carācare ,
idaṃ heyamupādeyamidaṃ sadidamapyasat 28
28. na tat asti yat ādeyam heyam madhyam carācare
idam heyam upādeyam idam sat idam api asat
28. चराचरे यत् आदेयम् हेयम् मध्यम् तत् न अस्ति इदम्
हेयम् इदम् उपादेयम् इदम् सत् इदम् अपि असत्
28. In the entire universe (carācara), there is nothing that exists which is to be accepted, rejected, or considered neutral. The thought 'this is to be rejected,' 'this is to be accepted,' 'this is real,' or 'this is also unreal' - such distinctions no longer hold for me.
28. בקרב כל הנע והנח, אין דבר שיש לקחת, לדחות או להחזיק באמצע. המחשבה ש'זה דחוי, זה רצוי, זה קיים וזה אינו קיים'...
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इति चिन्ताभ्रमः शान्तो निपुणं परमो मुने ।
न स्वर्गमभिवाञ्छामि द्वेष्मि वापि न रौरवम् ॥ २९ ॥
iti cintābhramaḥ śānto nipuṇaṃ paramo mune ,
na svargamabhivāñchāmi dveṣmi vāpi na rauravam 29
29. iti cintābhmramaḥ śāntaḥ nipuṇam paramaḥ mune na
svargam abhivāñchāmi dveṣmi vā api na rauravam
29. मुने इति चिन्ताभ्रमः निपुणम् परमः शान्तः
स्वर्गम् न अभिवाञ्छामि वा अपि रौरवम् न द्वेष्mi
29. O sage (muni)! Thus, this delusion of thought (cintābhmrama) has been perfectly and supremely calmed. I do not desire heaven (svarga), nor do I detest Raurava (raurava) hell.
29. ...בלבול מחשבתי זה נרגע לחלוטין, הו קדוש נשגב. אינני משתוקק לגן עדן, ואינני סולד מגיהינום רַוּרַוַה.
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आत्मन्येव हि तिष्ठामि मन्दराद्रिरिवाभ्रमः ।
कणशः कीर्णत्रिजगत्क्षीरसागरसंसृतिः ॥ ३० ॥
ātmanyeva hi tiṣṭhāmi mandarādririvābhramaḥ ,
kaṇaśaḥ kīrṇatrijagatkṣīrasāgarasaṃsṛtiḥ 30
30. ātmani eva hi tiṣṭhāmi mandarā-adriḥ iva abhramaḥ
| kaṇaśaḥ kīrṇa-tri-jagat-kṣīra-sāgara-saṃsṛtiḥ ||
30. hi eva ātmani tiṣṭhāmi abhramaḥ mandarā-adriḥ iva kaṇaśaḥ kīrṇa-tri-jagat-kṣīra-sāgara-saṃsṛtiḥ.
30. Indeed, I remain steadfast in the Self (ātman), like Mount Mandara, which is unshaken even while the ocean-like cycle of existence (saṃsāra) of the three worlds is scattered into countless particles by its churning.
30. אני שוכן בָּעַצְמִי בלבד, איתן כהר מַנְדָרַה, בשעה שסבך הקיום של שלושת העולמות, הדומה לאוקיינוס החלב, מותז לכל עבר כרסיסים.
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विश्रान्तश्चिरसंभ्रान्तो निर्भ्रमो राम मन्दरः ।
अवस्त्विदमिदं वस्तु पश्येति कलनास्त्यलम् ॥ ३१ ॥
viśrāntaścirasaṃbhrānto nirbhramo rāma mandaraḥ ,
avastvidamidaṃ vastu paśyeti kalanāstyalam 31
31. viśrāntaḥ cira-sam-bhrāntaḥ nirbhramaḥ rāma mandaraḥ
| avastu idam idam vastu paśya iti kalana asti alam ||
31. rāma cira-sam-bhrāntaḥ mandaraḥ viśrāntaḥ nirbhramaḥ.
idam avastu idam vastu iti paśya kalana alam asti.
31. O Rāma, the Mandara (my mind/self), though long bewildered, is now at rest and free from delusion. The notion of 'this is unreal' and 'this is real' has now ceased (or is enough).
31. קהר מַנְדָרַה שנח לאחר סערה ממושכת, שוחררתי מכל תעייה. התפיסה שאומרת 'ראה, זה בלתי ממשי וזה ממשי' חלפה כליל.
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हृदि तस्य कुसंदेहजालेन ज्वलिताधिकम् ।
इदमित्थं जगदिति ज्ञातं येन मुनीश्वर ॥ ३२ ॥
hṛdi tasya kusaṃdehajālena jvalitādhikam ,
idamitthaṃ jagaditi jñātaṃ yena munīśvara 32
32. hṛdi tasya kusandeha-jālena jvalita-adhikam |
idam ittham jagat iti jñātam yena munīśvara ||
32. munīśvara,
yena idam ittham jagat iti jñātam,
tasya hṛdi kusandeha-jālena adhikam jvalitam.
32. O chief of sages, for that person by whom this world is known to be 'thus' (of a certain nature), their heart is greatly inflamed by a net of evil doubts.
32. מי שבלבו בערה אש עזה בשל רשת הספקות, ברגע שהוא מבין כי 'כך הוא העולם', הו מנהיג הקדושים...
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स यत्र याति कार्पण्यं जगतस्तन्न लभ्यते ।
विचित्राकुलकल्लोलाज्जडाद्वृत्तिविवर्जितात् ॥ ३३ ॥
sa yatra yāti kārpaṇyaṃ jagatastanna labhyate ,
vicitrākulakallolājjaḍādvṛttivivarjitāt 33
33. sa yatra yāti kārpaṇyam jagataḥ tat na labhyate |
vicitra-ākula-kallolāt jaḍāt vṛtti-vivarjitāt ||
33. yatra saḥ kārpaṇyam yāti,
tat jagataḥ na labhyate,
vicitra-ākula-kallolāt jaḍāt vṛtti-vivarjitāt.
33. The wretchedness to which one may succumb is not obtained from the world (jagat), for the world, though appearing to have variegated, agitated waves, is in truth inert and devoid of true activity.
33. ...בכל מקום אליו יילך, סבלו של העולם אינו נוגע לו עוד — עולם של נחשולים מוזרים וסוערים, חסר תנועה פנימית אמיתית.
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त्वत्प्रसादेन भगवंस्तीर्णाः स्मो भवसागरात् ।
संपदामवधिर्ज्ञातो दृष्टः सीमान्त आपदाम् ॥ ३४ ॥
tvatprasādena bhagavaṃstīrṇāḥ smo bhavasāgarāt ,
saṃpadāmavadhirjñāto dṛṣṭaḥ sīmānta āpadām 34
34. tvatprasādena bhagavan tīrṇāḥ smaḥ bhavasāgarāt |
sampadām avadhiḥ jñātaḥ dṛṣṭaḥ sīmāntaḥ āpadām ||
34. bhagavan,
tvatprasādena bhavasāgarāt tīrṇāḥ smaḥ sampadām avadhiḥ jñātaḥ,
āpadām sīmāntaḥ dṛṣṭaḥ
34. O Lord, by your grace, we have traversed the ocean of worldly existence (saṃsāra). The ultimate limit of prosperities has been understood, and the furthest boundary of adversities has been perceived.
34. בזכות חסדך, אדון מבורך, חצינו את ים הקיום. גבול העושר הוכר, וקצה האסונות נראה לעין.
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सर्वसारेऽप्यदीनाः स्मः पूर्णाः स्मः परमेश्वर ।
ययावभेद्यामपरैर्दलिताशामतङ्गजम् ।
संसारसागरे सम्यग्वीरतामागतं मनः ॥ ३५ ॥
sarvasāre'pyadīnāḥ smaḥ pūrṇāḥ smaḥ parameśvara ,
yayāvabhedyāmaparairdalitāśāmataṅgajam ,
saṃsārasāgare samyagvīratāmāgataṃ manaḥ 35
35. sarvasāre api adīnāḥ smaḥ pūrṇāḥ
smaḥ parameśvara | yayā abhedyām
aparaiḥ dalitāśāmatagajam | saṃsārasāgare
samyak vīratām āgatam manaḥ ||
35. परमेश्वर,
सर्वसारे अपि अदीनाः स्मः,
पूर्णाः स्मः अपरैः अभेद्याम् (या) वीरताम् मनः (च) दलिताशामतङ्गजम् संसारसागरे सम्यक् आगतम् ।
35. O Supreme Lord (Parameśvara), even amidst the very essence of all things, we are not dejected; we are complete. Our mind (manas), having crushed its elephant-like desires, has perfectly attained heroism in the ocean of worldly existence (saṃsāra) - a heroism that is impenetrable by others.
35. אנו מלאים ושלמים, איננו חסרים דבר, אדון עליון. באמצעות חוכמה זו, פיל התשוקות — שאיש מלבדך לא יכול היה להכניעו — נרמס, והחשיבה הגיעה לגבורה אמיתית באוקיינוס הַסַּמְסָארָה.
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परिगलितविकल्पतामुपेतं प्रगलितवाञ्छमदीनसारसत्त्वम् ।
त्रिजगति यदतिप्रसन्नरूपं प्रमुदितमन्तरनुत्तमं मनो मे ॥ ३६ ॥
parigalitavikalpatāmupetaṃ pragalitavāñchamadīnasārasattvam ,
trijagati yadatiprasannarūpaṃ pramuditamantaranuttamaṃ mano me 36
36. parigalitavikalpatām upetam
pragalitavāñcham adīnasārasattvam |
trijagati yat atiprasannarūpam
pramuditam antaram anuttamam manaḥ me ||
36. मे अन्तरम् अनुत्तमम् मनः,
यत् त्रिजगति अतिप्रसन्नरूपम्,
प्रमुदितम्,
परिगलितविकल्पताम् उपेतम्,
प्रगलितवाञ्छम्,
अदीनसारसत्त्वम् [अस्ति]
36. My inner mind (manas) is unsurpassed, perfectly joyful, and has an exceedingly clear nature. It has reached a state where all doubts have completely fallen away, where desires have fully melted away, and where its essential core (sattva) is undiminished.
36. רוחי הגיעה למצב של היעדר ספקות, תשוקותיה נשרו, מהותה איתנה ואצילית; היא זכה וזורחת בשלושת העולמות, שמחה מבפנים ואין שגבוהה ממנה.
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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 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 (current chapter) 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