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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-39

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श्रीवसिष्ठ उवाच ।
संजाताकृत्रिमक्षीणसंसृतिप्रत्ययः पुमान् ।
असंकल्पो न संकल्पं वेत्ति तेनासदेव सः ॥ १ ॥
śrīvasiṣṭha uvāca ,
saṃjātākṛtrimakṣīṇasaṃsṛtipratyayaḥ pumān ,
asaṃkalpo na saṃkalpaṃ vetti tenāsadeva saḥ 1
1. śrīvasiṣṭhaḥ uvāca saṃjātākṛtrimakṣīṇasaṃsṛtipratyayaḥ
pumān asaṃkalpaḥ na saṃkalpam vetti tena asat eva saḥ
1. śrīvasiṣṭhaḥ uvāca saṃjātākṛtrimakṣīṇasaṃsṛtipratyayaḥ
pumān asaṃkalpaḥ saṃkalpam na vetti tena saḥ asat eva
1. Śrī Vasiṣṭha said: A person in whom the natural conviction of the cessation of the cycle of transmigration (saṃsāra) has arisen, is free from all mental intentions (saṃkalpa). He does not perceive or engage in mental intentions, and for him, therefore, they are as good as non-existent.
1. וַסִישְׁטְהָ אמר: אדם שבו האמונה בסבך הקיום התופעתי התפוגגה באופן טבעי והוא חופשי מכל דימוי מנטלי, אינו מכיר עוד את החשיבה המומשגת; על כן, הוא כמו אינו קיים עבור עולם המושגים.
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श्वासान्म्लानिरिवादर्शे कुतोऽप्यहमिति स्थिता ।
विदि साऽकारणं दृष्टा नश्यन्त्याशु न लभ्यते ॥ २ ॥
śvāsānmlānirivādarśe kuto'pyahamiti sthitā ,
vidi sā'kāraṇaṃ dṛṣṭā naśyantyāśu na labhyate 2
2. śvāsāt mlāniḥ iva ādarśe kutaḥ api aham iti sthitā
vidi sā akāraṇam dṛṣṭā naśyantyā āśu na labhyate
2. kutaḥ api ādarśe śvāsāt mlāniḥ iva sthitā aham iti
sā vidi akāraṇam dṛṣṭā āśu naśyantyā na labhyate
2. The notion of "I" (aham), somehow present like a dimness from breath on a mirror, is revealed as causeless once it is understood (vid). As it rapidly vanishes, it cannot be recovered.
2. כמו העמימות העולה על מראה מהבל הפה, תחושת ה-אני מופיעה מאי-שם; אך כאשר מתבוננים בה באמצעות הידיעה, רואים שהיא חסרת סיבה, וכשהיא נעלמת במהירות, לא ניתן עוד למצוא אותה.
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यस्य क्षीणावरणता शान्तसर्वेहतोदिता ।
परमामृतपूर्णात्मा सत्तयैव स राजते ॥ ३ ॥
yasya kṣīṇāvaraṇatā śāntasarvehatoditā ,
paramāmṛtapūrṇātmā sattayaiva sa rājate 3
3. yasya kṣīṇāvaraṇatā śāntasarvehatoruditā
paramāmṛtapūrṇātmā sattayā eva saḥ rājate
3. saḥ yasya kṣīṇāvaraṇatā śāntasarvehatoruditā
paramāmṛtapūrṇātmā sattayā eva rājate
3. He whose veils have been completely removed, a state which arose from the cessation of all endeavors, and whose self (ātman) is filled with supreme nectar, truly shines by his very being.
3. מי שמסך הבורות שלו התפוגג וכל מאמציו נרגעו, העצמי הפנימי שלו מלא בנקטר האלמוות העליון, והוא זורח מעצם הווייתו בלבד.
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सर्वसंदेहदुर्ध्वान्तमिहिकामातरिश्वना ।
भाति भास्वद्धिया देशस्तेन पूर्णेन्दुनेव खम् ॥ ४ ॥
sarvasaṃdehadurdhvāntamihikāmātariśvanā ,
bhāti bhāsvaddhiyā deśastena pūrṇenduneva kham 4
4. sarvasaṃdehadurdhvāntamihikāmātariśvanā bhāti
bhāsvaddhiyā deśaḥ tena pūrṇendunā iva kham
4. tena deśaḥ bhāsvaddhiyā sarvasaṃdehadurdhvāntamihikāmātariśvanā
bhāti iva kham pūrṇendunā
4. Through him, the inner being shines with a brilliant intellect, which acts like a powerful wind dispelling the dense, misty darkness of all doubts, just as the sky shines brightly by a full moon.
4. בזכותו – כמי שהוא כמו הרוח המפזרת את ערפל הספקות ואת החשכה הסמיכה – מאיר חבל הארץ בשכל מקרין, כשם שהשמיים מאירים בזכות ירח מלא.
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विसंसृतिर्विसंदेहो लब्धज्योतिर्निरावृतिः ।
शरदाकाशविशदो ज्ञेयो विज्ञायते बुधः ॥ ५ ॥
visaṃsṛtirvisaṃdeho labdhajyotirnirāvṛtiḥ ,
śaradākāśaviśado jñeyo vijñāyate budhaḥ 5
5. visaṃsṛtiḥ visaṃdehaḥ labdhajyotiḥ nirāvṛtiḥ
śaradākāśaviśadaḥ jñeyaḥ vijñāyate budhaḥ
5. budhaḥ visaṃsṛtiḥ visaṃdehaḥ labdhajyotiḥ
nirāvṛtiḥ śaradākāśaviśadaḥ jñeyaḥ vijñāyate
5. The wise person (budhaḥ) is known to be free from transmigration (saṃsāra), free from doubt, having attained the light of knowledge, without any covering or obstruction, and as clear as the autumn sky.
5. כשהוא משוחרר מסבך הקיום התופעתי, חופשי מספקות, בעל אור פנימי וללא כיסוי, זך כמו שמי הסתיו – החכם ידוע כמודע ויודע את האמת.
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निःसंकल्पो निराधारः शान्तः स्पर्शात्पवित्रताम् ।
अन्तःशीतल आधत्ते ब्रह्मलोकादिवानिलः ॥ ६ ॥
niḥsaṃkalpo nirādhāraḥ śāntaḥ sparśātpavitratām ,
antaḥśītala ādhatte brahmalokādivānilaḥ 6
6. niḥsaṃkalpaḥ nirādhāraḥ śāntaḥ sparśāt pavitratām
antaḥśītalaḥ ādhatte brahmalokāt iva anilaḥ
6. niḥsaṃkalpaḥ nirādhāraḥ śāntaḥ antaḥśītalaḥ
sparśāt pavitratām ādhatte iva anilaḥ brahmalokāt
6. He (the enlightened one), free from intention, without (external) support, and tranquil, imparts purity through his mere contact, and is inwardly cool, just like a breeze from the world of Brahma (brahmaloka).
6. נקי מתכנונים, ללא צורך במעוז, שליו וקריר מבפנים, הוא מעניק טוהר בעצם נגיעתו, כמו רוח הנושבת מ-בְּרַהְמַ-לוֹקָה (עולם הבריאה העליון).
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असद्रूपोपलम्भानामियं वस्तुस्वभावता ।
यत्स्वर्गवेदनं स्वप्नवन्ध्यापुत्रोपलम्भवत् ॥ ७ ॥
asadrūpopalambhānāmiyaṃ vastusvabhāvatā ,
yatsvargavedanaṃ svapnavandhyāputropalambhavat 7
7. asadrūpopalambhānām iyam vastusvabhāvatā yat
svargavedanam svapnavandhyāputropalambhavat
7. iyam vastusvabhāvatā asadrūpopalambhānām yat
svargavedanam svapnavandhyāputropalambhavat
7. This is the intrinsic nature (vastusvabhāvatā) of perceptions of unreal forms, that the experience of heaven is like the perception of a dream or the son of a barren woman.
7. זוהי חוקיות הטבע של תפיסת דברים בלתי מציאותיים: החוויה של גן העדן דומה לתפיסה של חלום או של בנה של אישה עקרה.
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अविद्यमानमेवेदं जगद्यदनुभूयते ।
असद्रूपोपलम्भस्य सैषा वस्तुस्वभावता ॥ ८ ॥
avidyamānamevedaṃ jagadyadanubhūyate ,
asadrūpopalambhasya saiṣā vastusvabhāvatā 8
8. avidyamānam eva idam jagat yat anubhūyate
asadrūpopalambhasya sā eṣā vastusvabhāvatā
8. idam jagat yat anubhūyate avidyamānam eva.
sā eṣā vastusvabhāvatā asadrūpopalambhasya.
8. This world (jagat), which is experienced, is in fact non-existent. This very thing is the intrinsic nature (vastusvabhāvatā) of the perception of unreal forms.
8. עולם זה שנחווה אינו קיים כלל במציאות; זוהי בדיוק חוקיות הטבע של תפיסת צורות שאינן מציאותיות.
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असत्येष्वेव संसारेष्वास्तामर्थः कुतो भवेत् ।
सर्गापवर्गयोः शब्दावेव वन्ध्यासुतोपमौ ॥ ९ ॥
asatyeṣveva saṃsāreṣvāstāmarthaḥ kuto bhavet ,
sargāpavargayoḥ śabdāveva vandhyāsutopamau 9
9. asatyeṣu eva saṃsāreṣu āstām arthaḥ kutaḥ bhavet
sargāpavargayoḥ śabdau eva vandhyāsutopamau
9. asatyeṣu eva saṃsāreṣu arthaḥ āstām,
kutaḥ bhavet? sargāpavargayoḥ śabdau eva vandhyāsutopamau.
9. Even if there were any reality or purpose in these unreal cycles of existence (saṃsāra), from where could it possibly arise? The very words 'creation' and 'final liberation (mokṣa)' are like the son of a barren woman.
9. בסבך הקיום התופעתי שאינו אמיתי, כיצד תהיה תכלית ממשית? המילים בריאה וגאולה אינן אלא כמו המושג בנה של אישה עקרה.
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जगद्ब्रह्मतया सत्यमनिर्मितमभावितम् ।
अनिष्ठितं चान्यथा तु नाहं नावगतं च तत् ॥ १० ॥
jagadbrahmatayā satyamanirmitamabhāvitam ,
aniṣṭhitaṃ cānyathā tu nāhaṃ nāvagataṃ ca tat 10
10. jagat brahmatayā satyam anirmitam abhāvitam
aniṣṭhitam ca anyathā tu na aham na avagatam ca tat
10. jagat brahmatayā satyam,
anirmitam,
abhāvitam ca aniṣṭhitam.
anyathā tu tat na aham ca na avagatam.
10. The world (jagat), by virtue of its nature as Brahman, is real, uncreated, unmanifested, and unestablished. But otherwise, (if not seen as Brahman) that (world) is neither myself nor is it comprehended.
10. העולם הוא אמת רק בהיותו בְּרַהְמַן – הוא אינו נוצר, אינו נהגה ואינו מוקם; באופן אחר, אין הוא ה-אני ואין הוא נתפס כדבר מה.
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आत्मस्वभावविश्रान्तेरियं वस्तुस्वभावता ।
यदहंतादिसर्गादिदुःखाद्यनुपलम्भता ॥ ११ ॥
ātmasvabhāvaviśrānteriyaṃ vastusvabhāvatā ,
yadahaṃtādisargādiduḥkhādyanupalambhatā 11
11. ātmasvabhāvaviśrānteḥ iyam vastusvabhāvatā
yat ahaṁtādisargādiduḥkhādyanupalambhatā
11. iyam vastusvabhāvatā ātmasvabhāvaviśrānteḥ
yat ahaṁtādisargādiduḥkhādyanupalambhatā
11. The intrinsic nature (dharma) of reality is this repose in one's own true self (ātman). This state is characterized by the non-perception of the ego (ahaṅkāra) and its subsequent creation (sarga), along with suffering (duḥkha) and its origins.
11. זוהי חוקיות הטבע של המנוחה בטבעו של העצמי: אי-תפיסה של תחושת האגו, אי-תפיסה של הבריאה ואי-תפיסה של סבל.
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क्षणाद्योजनलक्षान्तं प्राप्ते देशान्तरे चितः ।
चेतनेऽयस्य तद्रूपं मार्गमध्ये निरञ्जनम् ॥ १२ ॥
kṣaṇādyojanalakṣāntaṃ prāpte deśāntare citaḥ ,
cetane'yasya tadrūpaṃ mārgamadhye nirañjanam 12
12. kṣaṇāt yojanalakṣāntam prāpte deśāntare citaḥ
cetane asya tadrūpam mārgamadhye nirañjanam
12. citaḥ kṣaṇāt yojanalakṣāntam deśāntare prāpte,
asya cetane tadrūpam mārgamadhye nirañjanam
12. When consciousness (cit) reaches another place, spanning a hundred thousand yojanas in an instant, its nature, within that conscious state, remains untainted (nirañjana) even during its passage.
12. כאשר החשיבה עוברת כהרף עין למרחק מאות אלפי פרסאות, הצורה שלה באמצע הדרך היא זכה וללא רבב.
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अस्पन्दवातसदृशं खकोशाभासचिन्मयम् ।
अचेत्यं शान्तमुदितं लताविकसनोपमम् ॥ १३ ॥
aspandavātasadṛśaṃ khakośābhāsacinmayam ,
acetyaṃ śāntamuditaṃ latāvikasanopamam 13
13. aspandavātasadṛśam khakośābhāsacinmayam
acetyam śāntam uditam latāvikasanopamam
13. aspandavātasadṛśam khakośābhāsacinmayam
acetyam śāntam uditam latāvikasanopamam
13. It is like still air, shining with consciousness (cit) like the radiance within an empty space. It is unperceivable by thought, peaceful, yet it manifests like the blooming of a creeper.
13. היא דומה לרוח ללא תנועה, עשויה מאור התודעה הטהורה כמו מרחב השמיים, בלתי ניתנת להמשגה, שלווה ועולה כמו פריחתו של מטפס.
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सर्वस्य जन्तुजातस्य तत्स्वभावं विदुर्बुधाः ।
सर्गोपलम्भो गलति तत्रस्थस्य विवेकिनः ॥ १४ ॥
sarvasya jantujātasya tatsvabhāvaṃ vidurbudhāḥ ,
sargopalambho galati tatrasthasya vivekinaḥ 14
14. sarvasya jantujātasya tat-svabhāvam viduḥ budhāḥ
sargopalambhaḥ galati tatrasthasya vivekinaḥ
14. budhāḥ sarvasya jantujātasya tat-svabhāvam viduḥ.
tatrasthasya vivekinaḥ sargopalambhaḥ galati.
14. The wise (budhāḥ) understand that this is the intrinsic nature (dharma) of all living beings. For the discerning individual (vivekin) who is established in that state, the perception of creation (sarga) completely dissolves.
14. החכמים יודעים כי זהו טבעם המובנה של כל היצורים החיים; עבור האדם בעל האבחנה השרוי במצב זה, תפיסת הבריאה נעלמת ונמוגה.
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सुषुप्ते स्वप्नधीर्नास्ति स्वप्ने नास्ति सुषुप्तधीः ।
सर्गनिर्वाणयोर्भ्रान्ती सुषुप्तस्वप्नयोरिव ॥ १५ ॥
suṣupte svapnadhīrnāsti svapne nāsti suṣuptadhīḥ ,
sarganirvāṇayorbhrāntī suṣuptasvapnayoriva 15
15. suṣupte svapnadhīḥ na asti svapne na asti suṣuptadhīḥ
sarganirvāṇayoḥ bhrāntī suṣuptasvapnayoḥ iva
15. suṣupte svapnadhīḥ na asti svapne suṣuptadhīḥ na
asti sarganirvāṇayoḥ bhrāntī suṣuptasvapnayoḥ iva
15. In the state of deep sleep (suṣupti), the perception of dreams does not exist. Similarly, in a dream state, the perception of deep sleep does not exist. The delusions regarding creation and final liberation (nirvāṇa) are just like those of deep sleep and dream states.
15. בשינה עמוקה אין מחשבה על חלום, ובחלום אין מחשבה על שינה עמוקה. האשליות של בריאה ושל נִרְוָאָנָה הן בדיוק כמו שינה עמוקה וחלום.
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भ्रान्तिवस्तुस्वभावोऽसौ न स्वप्नो न सुषुप्तता ।
न सर्गो न च निर्वाणं सत्यं शान्तमशेषतः ॥ १६ ॥
bhrāntivastusvabhāvo'sau na svapno na suṣuptatā ,
na sargo na ca nirvāṇaṃ satyaṃ śāntamaśeṣataḥ 16
16. bhrāntivastusvabhāvaḥ asau na svapnaḥ na suṣuptatā
na sargaḥ na ca nirvāṇam satyam śāntam aśeṣataḥ
16. asau bhrāntivastusvabhāvaḥ na svapnaḥ na suṣuptatā
na sargaḥ ca na nirvāṇam satyam śāntam aśeṣataḥ
16. The true nature of reality is not this object of delusion, nor is it a dream, nor deep sleep (suṣuptatā). It is neither creation nor final liberation (nirvāṇa), but rather the peaceful and entirely complete reality.
16. כזו היא תכונת האשליה: אין בה חלום, אין שינה עמוקה, אין בריאה ואין נִרְוָאָנָה; האמת כולה שלווה לחלוטין.
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भ्रान्तिस्त्वसन्मात्रमयी प्रेक्षिता चेन्न लभ्यते ।
शुक्तिरूप्यमिवासत्यं किल संप्राप्यते कथम् ॥ १७ ॥
bhrāntistvasanmātramayī prekṣitā cenna labhyate ,
śuktirūpyamivāsatyaṃ kila saṃprāpyate katham 17
17. bhrāntiḥ tu asanmātramayī prekṣitā cet na labhyate
śuktirūpyam iva asatyam kila saṃprāpyate katham
17. tu bhrāntiḥ asanmātramayī cet prekṣitā na labhyate
asatyam śuktirūpyam iva kila katham saṃprāpyate
17. Indeed, illusion, being solely made of non-existence, is not found when examined. How, then, can something unreal, like the silver seen in a conch-shell, truly be obtained?
17. אשליה אינה אלא תוצר של מה שאינו קיים; אם בוחנים אותה, לא ניתן למצוא אותה. כיצד יימצא דבר בלתי אמיתי, בדיוק כמו הכסף המדומה בצדף?
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यन्न लब्धं च तन्नास्ति तेन भ्रान्तेरसंभवः ।
स्वभावादुपलम्भोन्यो नास्ति कस्य न कस्यचित् ॥ १८ ॥
yanna labdhaṃ ca tannāsti tena bhrānterasaṃbhavaḥ ,
svabhāvādupalambhonyo nāsti kasya na kasyacit 18
18. yat na labdham ca tat na asti tena bhrānteḥ asaṃbhavaḥ
svabhāvāt upalambhaḥ anyaḥ na asti kasya na kasyacit
18. yat na labdham ca tat na asti tena bhrānteḥ asaṃbhavaḥ
svabhāvāt anyaḥ upalambhaḥ na asti kasya na kasyacit
18. That which is not attained also does not exist; therefore, illusion is impossible. Furthermore, there is no other mode of perception (upalambha) of reality for anyone, apart from its inherent nature.
18. מה שלא ניתן למצוא אינו קיים, ועל כן אשליה אינה אפשרית כלל. מלבד טבעו המובנה של היש, אין שום תפיסה אחרת השייכת לאיש.
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स्वभाव एव सर्वस्मै स्वदते किल सर्वदा ।
अनानैव हि नानेव किं वादैः संविभाव्यताम् ॥ १९ ॥
svabhāva eva sarvasmai svadate kila sarvadā ,
anānaiva hi nāneva kiṃ vādaiḥ saṃvibhāvyatām 19
19. svabhāvaḥ eva sarvasmai svadate kila sarvadā
anānā eva hi nānā iva kim vādaiḥ saṃvibhāvyatām
19. svabhāvaḥ eva sarvasmai sarvadā kila svadate hi
anānā eva nānā iva kim vādaiḥ saṃvibhāvyatām
19. Indeed, one's own intrinsic nature (svabhāva) is always agreeable to everyone. Although truly non-dual, it appears as if it were dual. What can possibly be established by mere arguments?
19. הטבע המובנה לבדו ערב לכל אדם תמיד. למרות שהוא אחד בלבד, הוא נראה כמרובה; מה הטעם בוויכוחים מילוליים? הבה ניווכח בכך ישירות.
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अस्वभावे महद्दुःखं स्वभावे केवलं शमः ।
इति बुद्ध्या विचार्यान्तर्यदिष्टं तद्विधीयताम् ॥ २० ॥
asvabhāve mahadduḥkhaṃ svabhāve kevalaṃ śamaḥ ,
iti buddhyā vicāryāntaryadiṣṭaṃ tadvidhīyatām 20
20. asvabhāve mahat duḥkham svabhāve kevalam śamaḥ
iti buddhyā vicārya antaḥ yat iṣṭam tat vidhīyatām
20. asvabhāve mahat duḥkham svabhāve kevalam śamaḥ
iti buddhyā antaḥ vicārya yat iṣṭam tat vidhīyatām
20. In not following one's intrinsic nature (svabhāva) there is great sorrow, but in one's intrinsic nature (svabhāva) there is only peace. Having reflected upon this internally with understanding (buddhi), whatever is desired, let that be done.
20. בהתרחקות מהטבע המובנה יש סבל רב; בשהייה בטבע המובנה יש רק שלווה פנימית. לאחר שבחנת זאת ברוחך, עשה כרצונך.
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सूक्ष्मे बीजेऽस्त्यगः स्थूलो दृष्टमित्युपपद्यते ।
शिवे मूर्ते जगन्मूर्तमस्तीत्युत्तमसंकथा ॥ २१ ॥
sūkṣme bīje'styagaḥ sthūlo dṛṣṭamityupapadyate ,
śive mūrte jaganmūrtamastītyuttamasaṃkathā 21
21. sūkṣme bīje asti agaḥ sthūlaḥ dṛṣṭam iti upapadyate
śive mūrte jagat mūrtam asti iti uttama saṃkathā
21. sūkṣme bīje sthūlaḥ agaḥ asti dṛṣṭam iti upapadyate
śive mūrte jagat mūrtam asti iti uttama saṃkathā
21. Just as a large, immovable tree is observed to exist in a subtle seed, and this is well-established, so too, the embodied universe (jagat) exists in the embodied Śiva. This is a supreme teaching.
21. עץ עבה קיים בתוך זרע זעיר – הגיון זה מקובל ונראה לעין. בדומה לכך, הקביעה כי העולם הגשמי קיים בתוך שִׁיוָה (המציאות המבורכת) בעלת הצורה, היא הדיון הנשגב ביותר.
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रूपालोकमनस्कारबुद्धयहन्तादयः परे ।
स्वरूपभूताः सलिले द्रवत्वमिव खात्मकाः ॥ २२ ॥
rūpālokamanaskārabuddhayahantādayaḥ pare ,
svarūpabhūtāḥ salile dravatvamiva khātmakāḥ 22
22. rūpālokamanaskārabuddhyahaṅkārādayaḥ pare
svarūpabhūtāḥ salile dravatvam iva khaātmakāḥ
22. rūpālokamanaskārabuddhyahaṅkārādayaḥ pare
khaātmakāḥ svarūpabhūtāḥ salile dravatvam iva
22. Forms (rūpa), perceptions, mental impressions (manas), intellect (buddhi), ego (ahaṅkāra), and other supreme principles are inherent in one's true nature (svarūpa), just like liquidity in water, their essence being space-like consciousness (ātman).
22. הצורה, התפיסה, פעילות החשיבה, השכל, ה-אַהַנְקָארָה (תחושת האגו) וכל השאר, הם חלק מטבעו המקורי, כשם שהנוזליות היא חלק ממימי המים וכשם שהחלל מופשט.
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मूर्तो यथा स्वसदृशैः करोत्यवयवैः क्रियाः ।
आत्मभूतैस्तथा भूतैश्चिदाकाशमकर्तृ सत् ॥ २३ ॥
mūrto yathā svasadṛśaiḥ karotyavayavaiḥ kriyāḥ ,
ātmabhūtaistathā bhūtaiścidākāśamakartṛ sat 23
23. mūrtaḥ yathā sva-sadṛśaiḥ karoti avayavaiḥ kriyāḥ
ātma-bhūtaiḥ tathā bhūtaiḥ cit-ākāśam akartṛ sat
23. yathā mūrtaḥ sva-sadṛśaiḥ avayavaiḥ kriyāḥ karoti,
tathā sat akartṛ cit-ākāśam ātma-bhūtaiḥ bhūtaiḥ (kriyāḥ karoti)
23. Just as an embodied being performs actions through its own corresponding limbs, similarly the consciousness-space (cidākāśa), which is pure existence (sat) and fundamentally a non-doer (akartṛ), operates through beings that have become one with its Self (ātman).
23. כשם שישות בעלת גוף מבצעת פעולות בעזרת איבריה התואמים לה, כך גם מרחב התודעה הטהורה, אף שאינו עושה דבר, פועל דרך אלמנטים שהם חלק מעצמו.
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आत्मस्थादहमित्यादिरस्मदादेरसंसृतेः ।
शब्दोऽर्थभावमुक्तो यः पटहादिषु जायते ॥ २४ ॥
ātmasthādahamityādirasmadāderasaṃsṛteḥ ,
śabdo'rthabhāvamukto yaḥ paṭahādiṣu jāyate 24
24. ātmasthāt aham iti ādiḥ asmad-ādeḥ asaṃsṛteḥ
śabdaḥ artha-bhāva-muktaḥ yaḥ paṭaha-ādiṣu jāyate
24. yaḥ śabdaḥ paṭaha-ādiṣu jāyate artha-bhāva-muktaḥ,
ātmasthāt asmad-ādeḥ asaṃsṛteḥ aham iti ādiḥ śabdaḥ (api artha-bhāva-muktaḥ)
24. Just as the sound which arises in drums and the like is free from conceptual meaning, similarly, the 'I'-concept (aham) and related notions (asmadādi) originating from that which abides in the Self (ātman) and from liberation (asaṃsṛti) are also devoid of such meaning.
24. עבורנו, המשוחררים מסבך הקיום התופעתי, המילה אני ודומהיה, השרויה בעצמי הפנימי, ריקה ממשמעות אובייקטיבית ממשית, כמו צליל הבוקע מתוף.
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यद्भातं प्रेक्षया नास्ति तन्नास्त्येव निरन्तरम् ।
जगद्रूपमरूपात्म ब्रह्म ब्रह्मणि संस्थितम् ॥ २५ ॥
yadbhātaṃ prekṣayā nāsti tannāstyeva nirantaram ,
jagadrūpamarūpātma brahma brahmaṇi saṃsthitam 25
25. yat bhātam prekṣayā na asti tat na asti eva nirantaram
jagat-rūpam arūpa-ātma brahma brahmaṇi saṃsthitam
25. yat bhātam prekṣayā na asti,
tat nirantaram eva na asti.
jagat-rūpam arūpa-ātma brahma brahmaṇi saṃsthitam.
25. Whatever is perceived to appear but does not truly exist upon examination, that certainly does not exist continuously. Brahman, which has the form of the world yet whose essential nature (ātman) is formless, is firmly established in Brahman itself.
25. מה שנראה אך אינו קיים בבחינה מעמיקה – אינו קיים כלל וכלל. צורת העולם, שטבעה חסר צורה, אינה אלא בְּרַהְמַן השרוי בתוך בְּרַהְמַן.
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येषामस्ति जगत्स्वप्नस्ते स्वप्नपुरुषा मिथः ।
न सन्ति ह्यात्मनि मिथो नास्मास्वम्वरपुष्पवत् ॥ २६ ॥
yeṣāmasti jagatsvapnaste svapnapuruṣā mithaḥ ,
na santi hyātmani mitho nāsmāsvamvarapuṣpavat 26
26. yeṣām asti jagat-svapnaḥ te svapna-puruṣāḥ mithaḥ na
santi hi ātmani mithaḥ na asmāsu ambara-puṣpa-vat
26. yeṣām jagat-svapnaḥ asti,
te svapna-puruṣāḥ mithaḥ na santi.
hi ātmani mithaḥ na santi,
na asmāsu,
ambara-puṣpa-vat.
26. For those for whom the world is a dream, those dream-persons do not exist as separate entities. Indeed, they do not exist mutually within the Self (ātman), nor within us, just like a sky-flower (ambara-puṣpa).
26. אלו שעבורם העולם הוא חלום אינם אלא דמויות חלום זו לזו; אינם קיימים בעצמי הפנימי, לא זה עבור זה, ולא עבורנו – ממש כמו פרח הצומח בשמיים.
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मयि ब्रह्मैकरूपं ते शान्तमाकाशकोशवत् ।
वायोः स्पन्दैरिवाभिन्नैर्व्यवहारैश्च तन्मयि ॥ २७ ॥
mayi brahmaikarūpaṃ te śāntamākāśakośavat ,
vāyoḥ spandairivābhinnairvyavahāraiśca tanmayi 27
27. mayi brahmaikarūpaṃ te śāntam ākāśakośavat vāyoḥ
spandaiḥ iva abhinnaiḥ vyavahāraiḥ ca tat mayi
27. te brahmaikarūpaṃ śāntam ākāśakośavat mayi [asti] ca
vāyoḥ spandaiḥ iva abhinnaiḥ vyavahāraiḥ tat mayi [asti]
27. That Brahman (brahman) of a single form, tranquil like the inner space of the ether, exists in me. And those activities (vyavahāra), non-different [from it], like the pulsations of wind, are also within me.
27. עבורי, הם בעלי טבע אחד של בְּרַהְמַן, שלוים כמו מרחב השמיים; והיחסים והמעשים שלהם אינם נפרדים ממני, כמו תנודות הרוח שאינן נפרדות מהרוח.
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अहं तु सन्मयस्तेषां स्वप्नः स्वप्नवतामिव ।
ते तु नूनमसन्तो मे सुषुप्तस्वप्नका इव ॥ २८ ॥
ahaṃ tu sanmayasteṣāṃ svapnaḥ svapnavatāmiva ,
te tu nūnamasanto me suṣuptasvapnakā iva 28
28. aham tu sanmayaḥ teṣām svapnaḥ svapnavatām
iva te tu nūnam asantaḥ me suṣuptasvapnakā iva
28. aham tu sanmayaḥ teṣām svapnavatām iva svapnaḥ [asmi]
tu te nūnam me asantaḥ suṣuptasvapnakā iva [bhavanti]
28. But I am of the nature of being (sat); [I am] a dream for them, just like a dream for those who dream. But they, indeed, are non-existent to me, like the illusory dreams experienced during deep sleep (which are none).
28. עבורם אני קיים וממשי, כפי שחלום נראה אמיתי לחולמים; אך עבורי הם ללא ספק אינם קיימים, כמו חלומות בזמן שינה עמוקה.
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तैस्तु यो व्यवहारो मे तद्ब्रह्म ब्रह्मणि स्थितम् ।
ते यत्पश्यन्ति पश्यन्तु तत्तैरलमलं मम ॥ २९ ॥
taistu yo vyavahāro me tadbrahma brahmaṇi sthitam ,
te yatpaśyanti paśyantu tattairalamalaṃ mama 29
29. taiḥ tu yaḥ vyavahāraḥ me tat brahma brahmaṇi sthitam
te yat paśyanti paśyantu tat taiḥ alam alam mama
29. tu yaḥ taiḥ me vyavahāraḥ [saḥ] tat brahma brahmaṇi sthitam [asti] te yat paśyanti [tad eva] paśyantu tat taiḥ alam,
mama api alam
29. But that interaction (vyavahāra) that they have with me - that is Brahman (brahman), established in Brahman (brahman). Whatever they see, let them see. Enough of that for them, and enough for me.
29. כל אינטראקציה שיש לי איתם אינה אלא בְּרַהְמַן השרוי ב-בְּרַהְמַן. מה שהם רואים – שיראו; די לי בזה, די והותר.
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अहमात्मनि नैवास्मि ब्रह्मसत्तेयमातता ।
त्वदर्थं समुदेतीव तथारूपैव वागियम् ॥ ३० ॥
ahamātmani naivāsmi brahmasatteyamātatā ,
tvadarthaṃ samudetīva tathārūpaiva vāgiyam 30
30. aham ātmani na eva asmi brahmasattā iyam ātatā
tvadartham samudeti iva tathārūpā eva vāk iyam
30. aham ātmani na eva asmi iyam brahmasattā ātatā [asti]
iyam tathārūpā eva vāk tvadartham iva samudeti
30. I am certainly not within the individual self (ātman); rather, this pervasive existence is Brahman (brahman). This very speech (vāc), being of such a nature, seems to arise for your sake.
30. אינני קיים כעצמי נפרד בתוך העצמי; קיום מורחב זה הוא בְּרַהְמַן בלבד. מילים אלה עולות כביכול למענך, בדיוק בצורה זו.
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अविरुद्धविरुद्धस्य शुद्धसंविन्मयात्मनः ।
न भोगेच्छा न मोक्षेच्छा हृदि स्फुरति तद्विदः ॥ ३१ ॥
aviruddhaviruddhasya śuddhasaṃvinmayātmanaḥ ,
na bhogecchā na mokṣecchā hṛdi sphurati tadvidaḥ 31
31. aviruddhaviruddhasya śuddhasaṃvinmayātmanaḥ na
bhogecchā na mokṣecchā hṛdi sphurati tadvidaḥ
31. tadvidaḥ hṛdi aviruddhaviruddhasya śuddhasaṃvinmayātmanaḥ
na bhogecchā na mokṣecchā sphurati
31. For one who truly knows That [Reality], whose intrinsic nature (ātman) is pure consciousness and who is beyond all contradictions, neither a desire for worldly enjoyment nor a desire for final liberation (mokṣa) manifests in the heart.
31. בלבו של יודע האמת, שרוחו עשויה מתודעה טהורה ומעבר לכל סתירה או אי-סתירה, לא עולה תשוקה להנאות ולא תשוקה לשחרור.
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स्वभावमात्रायत्तेऽस्मिन्बन्धमोक्षक्रमे नृणाम् ।
कदर्थनेत्यहो मोहाद्गोष्पदेऽप्युदधिभ्रमः ॥ ३२ ॥
svabhāvamātrāyatte'sminbandhamokṣakrame nṛṇām ,
kadarthanetyaho mohādgoṣpade'pyudadhibhramaḥ 32
32. svabhāvamātrāyatte asmin bandhamokṣakrame nṛṇām
kadarthanā iti aho mohāt goṣpade api udadhibhramaḥ
32. aho nṛṇām asmin svabhāvamātrāyatte bandhamokṣakrame
mohāt kadarthanā iti goṣpade api udadhibhramaḥ
32. Oh, what a profound error, born of delusion (moha)! For humans, regarding this process of bondage and liberation (mokṣa) which depends entirely on one's intrinsic nature (svabhāva), it is like mistaking a cow's hoof-print for an ocean.
32. כשמהלך הכבילה והגאולה של בני האדם תלוי אך ורק בטבעם המובנה – איזו טרחה מצערת זו! מתוך אשליה, שלולית קטנה מטביעת רגל של פרה נחשבת לאוקיינוס!
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स्वभावसाधने मोक्षेऽभावोपशमरूपिणि ।
न धनान्युपकुर्वन्ति न मित्राणि न च क्रियाः ॥ ३३ ॥
svabhāvasādhane mokṣe'bhāvopaśamarūpiṇi ,
na dhanānyupakurvanti na mitrāṇi na ca kriyāḥ 33
33. svabhāvasādhane mokṣe abhāvopaśamarūpiṇi na
dhanāni upakurvanti na mitrāṇi na ca kriyāḥ
33. svabhāvasādhane abhāvopaśamarūpiṇi mokṣe
dhanāni na mitrāṇi na ca kriyāḥ na upakurvanti
33. In final liberation (mokṣa), which is realized through one's intrinsic nature (svabhāva) and consists of the cessation of [phenomenal] manifestation, neither wealth, nor friends, nor [ritual] actions (kriyāḥ) are of any help.
33. בשחרור, המושג באמצעות הטבע המובנה והוא בעל אופי של דעיכת האשליה והאפסות, לא העושר מועיל, לא החברים ולא הפעולות הטקסיות.
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तैलबिन्दुर्भवत्युच्चैश्चक्रमप्पतितो यथा ।
तथाशु चेत्यसंकल्पे स्थिता भवति चिज्जगत् ॥ ३४ ॥
tailabindurbhavatyuccaiścakramappatito yathā ,
tathāśu cetyasaṃkalpe sthitā bhavati cijjagat 34
34. tailabinduḥ bhavati uccaiḥ cakram apsu patitaḥ yathā
tathā āśu cetyasaṅkalpe sthitā bhavati cit jagat
34. yathā apsu patitaḥ tailabinduḥ uccaiḥ cakram bhavati
tathā āśu cetyasaṅkalpe sthitā cit jagat bhavati
34. Just as a drop of oil, when it falls into water, spreads out widely in a circle, similarly, consciousness (cit), when established in mental constructs, quickly becomes the entire universe (jagat).
34. כשם שטפת שמן הנופלת על מים מתפשטת למעגל רחב, כך התודעה הופכת במהירות לעולם כאשר היא שרויה בתכנון מנטלי כלפי אובייקטים לתפיסה.
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जाग्रति स्वप्नवृत्तान्तस्थितिर्यादृग्रसा स्मृतौ ।
तादृग्रसाहंत्वजगज्जालसंस्था विवेकिनः ॥ ३५ ॥
jāgrati svapnavṛttāntasthitiryādṛgrasā smṛtau ,
tādṛgrasāhaṃtvajagajjālasaṃsthā vivekinaḥ 35
35. jāgrati svapnavṛttānta sthitiḥ yādṛgrasā smṛtau
| tādṛgrasā ahaṃtvajagajjālasaṃsthā vivekinaḥ ||
35. vivekinaḥ smṛtau jāgrati svapnavṛttānta-sthitiḥ yādṛgrasā (asti),
tādṛgrasā ahaṃtvajagajjālasaṃsthā (asti)
35. For a discerning person, the state of the network of "I"-ness (ahaṃtva) and the world possesses the same kind of essence in their memory as the state of dream events experienced in the waking state.
35. כשם שחוויית אירוע מחלום נתפסת בזיכרון בזמן ערות, כך נחווית רשת האגו והעולם עבור האדם בעל האבחנה.
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तेनैवाभ्यासयोगेन याति तत्तनुतां तथा ।
यथा नाहं न संसारः शान्तमेवावशिष्यते ॥ ३६ ॥
tenaivābhyāsayogena yāti tattanutāṃ tathā ,
yathā nāhaṃ na saṃsāraḥ śāntamevāvaśiṣyate 36
36. tena eva abhyāsayogena yāti tat tanūtām tathā |
yathā na aham na saṃsāraḥ śāntam eva avaśiṣyate ||
36. tena eva abhyāsayogena tathā tat tanūtām yāti,
yathā aham na,
saṃsāraḥ na,
śāntam eva avaśiṣyate
36. By that very discipline of practice (abhyāsayoga), one attains that very nature, in such a way that neither the sense of 'I' (aham) nor the cycle of rebirth (saṃsāra) remains, but only tranquility persists.
36. באמצעות אותו תרגול של יוֹגָה, הדבר נחלש ומצטמצם עד כדי כך שלא נותר אני ולא נותר סבך הקיום התופעתי – רק השלווה לבדה נותרת.
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यदा यदा स्वभावार्कः स्थितिमेति तदा तदा ।
भोगान्धकारो गलति न सन्नप्यनुभूयते ॥ ३७ ॥
yadā yadā svabhāvārkaḥ sthitimeti tadā tadā ,
bhogāndhakāro galati na sannapyanubhūyate 37
37. yadā yadā svabhāvārkaḥ sthitim eti tadā tadā |
bhogāndhakāraḥ galati na san api anubhūyate ||
37. yadā yadā svabhāvārkaḥ sthitim eti tadā tadā bhogāndhakāraḥ galati,
na san api anubhūyate
37. Whenever the sun of one's intrinsic nature (svabhāva) attains its established state, then and there the darkness of worldly enjoyments dissolves, and it is not even experienced as existent.
37. בכל פעם ששמש הטבע המובנה זורחת ומגיעה למקומה, חשיכת התענוגות נמוגה ואינה נחווית עוד, גם אם היא כביכול קיימת.
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मोहमहत्तारहितः स्फुरति मृतौ भवति भासते च तथा ।
बुद्ध्यादिकरणनिकरो यस्माद्दीपादिवालोकः ॥ ३८ ॥
mohamahattārahitaḥ sphurati mṛtau bhavati bhāsate ca tathā ,
buddhyādikaraṇanikaro yasmāddīpādivālokaḥ 38
38. mohamahattārahitaḥ sphurati mṛtau bhavati bhāsate ca
tathā | buddhyādikaraṇanikaraḥ yasmāt dīpāt iva ālokaḥ ||
38. mohamahattārahitaḥ buddhyādikaraṇanikaraḥ mṛtau tathā sphurati bhavati ca bhāsate,
yasmāt dīpāt iva ālokaḥ
38. When the collection of internal faculties, such as the intellect (buddhi), becomes devoid of the immense delusion (moha), it then flashes forth, exists, and shines brilliantly upon the cessation (mṛti) of that delusion, just as light emerges from a lamp.
38. כשהוא משוחרר מאשליית הגדלות, אוסף הכלים והשכל מקרין, מתפקד במות ויודע להאיר, ממש כפי שאור בוקע מתוך מנורה.
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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)

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) (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 (current chapter) 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