That evening our party of six entrained for the north. Our first leisurely3 stop was at Simla, a queenly city resting on the throne of Himalayan hills. We strolled over the steep streets, admiring the magnificent views.
"English strawberries for sale," cried an old woman, squatting4 in a picturesque5 open market place.
Master was curious about the strange little red fruits. He bought a basketful and offered it to Kanai and myself, who were near-by. I tasted one berry but spat6 it hastily on the ground.
"Sir, what a sour fruit! I could never like strawberries!"
My guru laughed. "Oh, you will like them-in America. At a dinner there, your hostess will serve them with sugar and cream. After she has mashed7 the berries with a fork, you will taste them and say: 'What delicious strawberries!' Then you will remember this day in Simla."
Sri Yukteswar's forecast vanished from my mind, but reappeared there many years later, shortly after my arrival in America. I was a dinner guest at the home of Mrs. Alice T. Hasey (Sister Yogmata) in West Somerville, Massachusetts. When a dessert of strawberries was put on the table, my hostess picked up her fork and mashed my berries, adding cream and sugar. "The fruit is rather tart8; I think you will like it fixed9 this way," she remarked.
I took a mouthful. "What delicious strawberries!" I exclaimed. At once my guru's prediction in Simla emerged from the fathomless10 cave of memory. It was staggering to realize that long ago Sri Yukteswar's God-tuned mind had sensitively detected the program of karmic events wandering in the ether of futurity.
Our party soon left Simla and entrained for Rawalpindi. There we hired a large landau, drawn11 by two horses, in which we started a seven-day trip to Srinagar, capital city of Kashmir. The second day of our northbound journey brought into view the true Himalayan vastness. As the iron wheels of our carriage creaked along the hot, stony12 roads, we were enraptured13 with changing vistas14 of mountainous grandeur15.
"Sir," Auddy said to Master, "I am greatly enjoying these glorious scenes in your holy company."
I felt a throb16 of pleasure at Auddy's appreciation17, for I was acting18 as host on this trip. Sri Yukteswar caught my thought; he turned to me and whispered:
"Don't flatter yourself; Auddy is not nearly as entranced with the scenery as he is with the prospect19 of leaving us long enough to have a cigaret20."
I was shocked. "Sir," I said in an undertone, "please do not break our harmony by these unpleasant words. I can hardly believe that Auddy is hankering for a smoke." 21-1 I looked apprehensively21 at my usually irrepressible guru.
"Very well; I won't say anything to Auddy." Master chuckled22. "But you will soon see, when the landau halts, that Auddy is quick to seize his opportunity."
The carriage arrived at a small caravanserai. As our horses were led to be watered, Auddy inquired, "Sir, do you mind if I ride awhile with the driver? I would like to get a little outside air."
Sri Yukteswar gave permission, but remarked to me, "He wants fresh smoke and not fresh air."
The landau resumed its noisy progress over the dusty roads. Master's eyes were twinkling; he instructed me, "Crane up your neck through the carriage door and see what Auddy is doing with the air."
I obeyed, and was astounded23 to observe Auddy in the act of exhaling24 rings of cigaret smoke. My glance toward Sri Yukteswar was apologetic.
"You are right, as always, sir. Auddy is enjoying a puff25 along with a panorama26." I surmised27 that my friend had received a gift from the cab driver; I knew Auddy had not carried any cigarets28 from Calcutta.
We continued on the labyrinthine29 way, adorned30 by views of rivers, valleys, precipitous crags, and multitudinous mountain tiers. Every night we stopped at rustic31 inns, and prepared our own food. Sri Yukteswar took special care of my diet, insisting that I have lime juice at all meals. I was still weak, but daily improving, though the rattling32 carriage was strictly33 designed for discomfort34.
Joyous35 anticipations36 filled our hearts as we neared central Kashmir, paradise land of lotus lakes, floating gardens, gaily38 canopied39 houseboats, the many-bridged Jhelum River, and flower-strewn pastures, all ringed round by the Himalayan majesty40. Our approach to Srinagar was through an avenue of tall, welcoming trees. We engaged rooms at a double-storied inn overlooking the noble hills. No running water was available; we drew our supply from a near-by well. The summer weather was ideal, with warm days and slightly cold nights.
We made a pilgrimage to the ancient Srinagar temple of Swami Shankara. As I gazed upon the mountain-peak hermitage, standing41 bold against the sky, I fell into an ecstatic trance. A vision appeared of a hilltop mansion42 in a distant land. The lofty Shankara ashram before me was transformed into the structure where, years later, I established the Self-Realization43 Fellowship headquarters in America. When I first visited Los Angeles, and saw the large building on the crest44 of Mount Washington, I recognized it at once from my long-past visions in Kashmir and elsewhere.
A few days at Srinagar; then on to Gulmarg ("mountain paths of flowers"), elevated by six thousand feet. There I had my first ride on a large horse. Rajendra mounted a small trotter, whose heart was fired with ambition for speed. We ventured onto the very steep Khilanmarg; the path led through a dense45 forest, abounding46 in tree-mushrooms, where the mist-shrouded trails were often precarious47. But Rajendra's little animal never permitted my oversized steed a moment's rest, even at the most perilous48 turns. On, on, untiringly came Rajendra's horse, oblivious49 to all but the joy of competition.
Our strenuous50 race was rewarded by a breath-taking view. For the first time in this life, I gazed in all directions at sublime52 snow-capped Himalayas, lying tier upon tier like silhouettes53 of huge polar bears. My eyes feasted exultingly54 on endless reaches of icy mountains against sunny blue skies.
I rolled merrily with my young companions, all wearing overcoats, on the sparkling white slopes. On our downward trip we saw afar a vast carpet of yellow flowers, wholly transfiguring the bleak55 hills.
Our next excursions were to the famous royal "pleasure gardens" of the Emperor Jehangir, at Shalimar and Nishat Bagh. The ancient palace at Nishat Bagh is built directly over a natural waterfall. Rushing down from the mountains, the torrent56 has been regulated through ingenious contrivances to flow over colorful terraces and to gush57 into fountains amidst the dazzling flower-beds. The stream also enters several of the palace rooms, ultimately dropping fairy like into the lake below. The immense gardens are riotous58 with color- roses of a dozen hues59, snapdragons, lavender, pansies, poppies. An emerald enclosing outline is given by symmetrical rows of chinars , 21-2 cypresses60, cherry trees; beyond them tower the white austerities of the Himalayas.
Kashmir grapes are considered a rare delicacy61 in Calcutta. Rajendra, who had been promising62 himself a veritable feast on reaching Kashmir, was disappointed to find there no large vineyards. Now and then I chaffed him jocosely64 over his baseless anticipation37.
"Oh, I have become so much gorged65 with grapes I can't walk!" I would say. "The invisible grapes are brewing66 within me!" Later I heard that sweet grapes grow abundantly in Kabul, west of Kashmir. We consoled ourselves with ice cream made of rabri , a heavily condensed milk, and flavored with whole pistachio nuts.
We took several trips in the shikaras or houseboats, shaded by red- embroidered67 canopies68, coursing along the intricate channels of Dal Lake, a network of canals like a watery69 spider web. Here the numerous floating gardens, crudely improvised70 with logs and earth, strike one with amazement71, so incongruous is the first sight of vegetables and melons growing in the midst of vast waters. Occasionally one sees a peasant, disdaining72 to be "rooted to the soil," towing his square plot of "land" to a new location in the many-fingered lake.
In this storied vale one finds an epitome73 of all the earth's beauties. The Lady of Kashmir is mountain-crowned, lake-garlanded, and flower- shod. In later years, after I had toured many distant lands, I understood why Kashmir is often called the world's most scenic74 spot. It possesses some of the charms of the Swiss Alps, and of Loch Lomond in Scotland, and of the exquisite75 English lakes. An American traveler in Kashmir finds much to remind him of the rugged76 grandeur of Alaska and of Pikes Peak near Denver.
As entries in a scenic beauty contest, I offer for first prize either the gorgeous view of Xochimilco in Mexico, where mountains, skies, and poplars reflect themselves in myriad77 lanes of water amidst the playful fish, or the jewel-like lakes of Kashmir, guarded like beautiful maidens78 by the stern surveillance of the Himalayas. These two places stand out in my memory as the loveliest spots on earth.
Yet I was awed79 also when I first beheld80 the wonders of Yellowstone National Park and of the Grand Canyon81 of the Colorado, and of Alaska. Yellowstone Park is perhaps the only region where one can see innumerable geysers shooting high into the air, performing year after year with clockwork regularity82. Its opal and sapphire83 pools and hot sulphurous springs, its bears and wild creatures, remind one that here Nature left a specimen84 of her earliest creation. Motoring along the roads of Wyoming to the "Devil's Paint Pot" of hot bubbling mud, with gurgling springs, vaporous fountains, and spouting85 geysers in all directions, I was disposed to say that Yellowstone deserves a special prize for uniqueness.
The ancient majestic86 redwoods of Yosemite, stretching their huge columns far into the unfathomable sky, are green natural cathedrals designed with skill divine. Though there are wonderful falls in the Orient, none match the torrential beauty of Niagara near the Canadian border. The Mammoth87 Caves of Kentucky and the Carlsbad Caverns88 in New Mexico, with colorful iciclelike formations, are stunning89 fairylands. Their long needles of stalactite spires90, hanging from cave ceilings and mirrored in underground waters, present a glimpse of other worlds as fancied by man.
Most of the Hindus of Kashmir, world-famed for their beauty, are as white as Europeans and have similar features and bone structure; many have blue eyes and blonde hair. Dressed in Western clothes, they look like Americans. The cold Himalayas protect the Kashmiris from the sultry sun and preserve their light complexions91. As one travels to the southern and tropical latitudes92 of India, he finds progressively that the people become darker and darker.
After spending happy weeks in Kashmir, I was forced to return to Bengal for the fall term of Serampore College. Sri Yukteswar remained in Srinagar, with Kanai and Auddy. Before I departed, Master hinted that his body would be subject to suffering in Kashmir.
"Sir, you look a picture of health," I protested.
"There is a chance that I may even leave this earth."
"Guruji!" I fell at his feet with an imploring93 gesture. "Please promise that you won't leave your body now. I am utterly94 unprepared to carry on without you."
Sri Yukteswar was silent, but smiled at me so compassionately95 that I felt reassured96. Reluctantly I left him.
"Master dangerously ill." This telegram from Auddy reached me shortly after my return to Serampore.
"Sir," I wired my guru frantically97, "I asked for your promise not to leave me. Please keep your body; otherwise, I also shall die."
"Be it as you wish." This was Sri Yukteswar's reply from Kashmir.
A letter from Auddy arrived in a few days, informing me that Master had recovered. On his return to Serampore during the next fortnight, I was grieved to find my guru's body reduced to half its usual weight.
Fortunately for his disciples98, Sri Yukteswar burned many of their sins in the fire of his severe fever in Kashmir. The metaphysical method of physical transfer of disease is known to highly advanced yogis. A strong man can assist a weaker one by helping99 to carry his heavy load; a spiritual superman is able to minimize his disciples' physical or mental burdens by sharing the karma of their past actions. Just as a rich man loses some money when he pays off a large debt for his prodigal100 son, who is thus saved from dire51 consequences of his own folly101, so a master willingly sacrifices a portion of his bodily wealth to lighten the misery102 of disciples. 21-3
By a secret method, the yogi unites his mind and astral vehicle with those of a suffering individual; the disease is conveyed, wholly or in part, to the saint's body. Having harvested God on the physical field, a master no longer cares what happens to that material form. Though he may allow it to register a certain disease in order to relieve others, his mind is never affected103; he considers himself fortunate in being able to render such aid.
The devotee who has achieved final salvation104 in the Lord finds that his body has completely fulfilled its purpose; he can then use it in any way he deems fit. His work in the world is to alleviate105 the sorrows of mankind, whether through spiritual means or by intellectual counsel or through will power or by the physical transfer of disease. Escaping to the superconsciousness whenever he so desires, a master can remain oblivious of physical suffering; sometimes he chooses to bear bodily pain stoically, as an example to disciples. By putting on the ailments106 of others, a yogi can satisfy, for them, the karmic law of cause and effect. This law is mechanically or mathematically operative; its workings can be scientifically manipulated by men of divine wisdom.
The spiritual law does not require a master to become ill whenever he heals another person. Healings ordinarily take place through the saint's knowledge of various methods of instantaneous cure in which no hurt to the spiritual healer is involved. On rare occasions, however, a master who wishes to greatly quicken his disciples' evolution may then voluntarily work out on his own body a large measure of their undesirable107 karma.
Jesus signified himself as a ransom108 for the sins of many. With his divine powers, 21-4 his body could never have been subjected to death by crucifixion if he had not willingly cooperated with the subtle cosmic law of cause and effect. He thus took on himself the consequences of others' karma, especially that of his disciples. In this manner they were highly purified and made fit to receive the omnipresent consciousness which later descended109 on them.
Only a self-realized master can transfer his life force, or convey into his own body the diseases of others. An ordinary man cannot employ this yogic method of cure, nor is it desirable that he should do so; for an unsound physical instrument is a hindrance110 to God- meditation111. The Hindu scriptures112 teach that the first duty of man is to keep his body in good condition; otherwise his mind is unable to remain fixed in devotional concentration.
A very strong mind, however, can transcend113 all physical difficulties and attain114 to God-realization. Many saints have ignored illness and succeeded in their divine quest. St. Francis of Assisi, severely115 afflicted116 with ailments, healed others and even raised the dead.
I knew an Indian saint, half of whose body was once festering with sores. His diabetic condition was so acute that under ordinary conditions he could not sit still at one time for more than fifteen minutes. But his spiritual aspiration117 was undeterrable. "Lord," he prayed, "wilt118 Thou come into my broken temple?" With ceaseless command of will, the saint gradually became able to sit daily in the lotus posture119 for eighteen continuous hours, engrossed120 in the ecstatic trance.
"And," he told me, "at the end of three years, I found the Infinite Light blazing within my shattered form. Rejoicing in the joyful121 splendour, I forgot the body. Later I saw that it had become whole through the Divine Mercy."
A historical healing incident concerns King Baber (1483-1530), founder122 of the Mogul empire in India. His son, Prince Humayun, was mortally ill. The father prayed with anguished123 determination that he receive the sickness, and that his son be spared. After all physicians had given up hope, Humayun recovered. Baber immediately fell sick and died of the same disease which had stricken his son. Humayun succeeded Baber as Emperor of Hindustan.
Many people imagine that every spiritual master has, or should have, the health and strength of a Sandow. The assumption is unfounded. A sickly body does not indicate that a guru is not in touch with divine powers, any more than lifelong health necessarily indicates an inner illumination. The condition of the physical body, in other words, cannot rightfully be made a test of a master. His distinguishing qualifications must be sought in his own domain124, the spiritual.
Numerous bewildered seekers in the West erroneously think that an eloquent125 speaker or writer on metaphysics must be a master. The rishis, however, have pointed63 out that the acid test of a master is a man's ability to enter at will the breathless state, and to maintain the unbroken samadhi of nirbikalpa . 21-5 Only by these achievements can a human being prove that he has "mastered" maya or the dualistic Cosmic Delusion126. He alone can say from the depths of realization: "Ekam sat ,"-"Only One exists."
"The Vedas declare that the ignorant man who rests content with making the slightest distinction between the individual soul and the Supreme127 Self is exposed to danger," Shankara the great monist has written. "Where there is duality by virtue128 of ignorance, one sees all things as distinct from the Self. When everything is seen as the Self, then there is not even an atom other than the Self. . . .
"As soon as the knowledge of the Reality has sprung up, there can be no fruits of past actions to be experienced, owing to the unreality of the body, in the same way as there can be no dream after waking."
Only great gurus are able to assume the karma of disciples. Sri Yukteswar would not have suffered in Kashmir unless he had received permission from the Spirit within him to help his disciples in that strange way. Few saints were ever more sensitively equipped with wisdom to carry out divine commands than my God-tuned Master.
"It has its good points; I am able now to get into some small ganjis (undershirts) that I haven't worn in years!"
Listening to Master's jovial130 laugh, I remembered the words of St. Francis de Sales: "A saint that is sad is a sad saint!"
21-1: It is a mark of disrespect, in India, to smoke in the presence of one's elders and superiors.
21-2: The Oriental plane tree..
21-3: Many Christian131 saints, including Therese Neumann (see chapter 39), are familiar with the metaphysical transfer of disease.
21-4: Christ said, just before he was led away to be crucified: "Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels? But how then shall the scriptures be fulfilled, that thus it must be?"-Matthew 26:53-54.
21-5: See chapters 26, 43 notes .
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1
miraculous
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| adj.像奇迹一样的，不可思议的 | |
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cholera
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| n.霍乱 | |
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leisurely
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| adj.悠闲的；从容的，慢慢的 | |
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squatting
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| v.像动物一样蹲下( squat的现在分词 )；非法擅自占用（土地或房屋）；为获得其所有权；而占用某片公共用地。 | |
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picturesque
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| adj.美丽如画的，（语言）生动的，绘声绘色的 | |
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spat
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| n.口角，掌击；v.发出呼噜呼噜声 | |
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mashed
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| a.捣烂的 | |
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tart
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| adj.酸的；尖酸的，刻薄的；n.果馅饼；淫妇 | |
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fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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fathomless
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| a.深不可测的 | |
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drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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stony
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| adj.石头的，多石头的，冷酷的，无情的 | |
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enraptured
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| v.使狂喜( enrapture的过去式和过去分词 ) | |
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vistas
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| 长条形景色( vista的名词复数 )； 回顾； 展望； （未来可能发生的）一系列情景 | |
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grandeur
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| n.伟大，崇高，宏伟，庄严，豪华 | |
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throb
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| v.震颤，颤动；(急速强烈地)跳动，搏动 | |
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appreciation
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| n.评价；欣赏；感谢；领会，理解；价格上涨 | |
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acting
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| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
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prospect
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| n.前景，前途；景色，视野 | |
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cigaret
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| n.（cigarette）香烟，纸烟，卷烟 | |
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apprehensively
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| adv.担心地 | |
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chuckled
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| 轻声地笑( chuckle的过去式和过去分词 ) | |
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astounded
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| v.使震惊(astound的过去式和过去分词)；愕然；愕；惊讶 | |
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exhaling
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| v.呼出，发散出( exhale的现在分词 )；吐出（肺中的空气、烟等），呼气 | |
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puff
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| n.一口(气)；一阵(风)；v.喷气，喘气 | |
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panorama
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| n.全景，全景画，全景摄影，全景照片[装置] | |
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surmised
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| v.臆测，推断( surmise的过去式和过去分词 )；揣测；猜想 | |
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cigarets
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| 纸烟，香烟( cigaret的名词复数 ) | |
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labyrinthine
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| adj.如迷宫的；复杂的 | |
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adorned
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| [计]被修饰的 | |
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rustic
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| adj.乡村的，有乡村特色的；n.乡下人，乡巴佬 | |
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rattling
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| adj. 格格作响的, 活泼的, 很好的 adv. 极其, 很, 非常 动词rattle的现在分词 | |
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strictly
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| adv.严厉地，严格地；严密地 | |
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discomfort
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| n.不舒服，不安，难过，困难，不方便 | |
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joyous
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| adj.充满快乐的；令人高兴的 | |
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anticipations
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| 预期( anticipation的名词复数 )； 预测； （信托财产收益的）预支； 预期的事物 | |
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anticipation
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| n.预期，预料，期望 | |
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gaily
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| adv.欢乐地，高兴地 | |
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canopied
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| adj. 遮有天篷的 | |
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majesty
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| n.雄伟，壮丽，庄严，威严；最高权威，王权 | |
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standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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mansion
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| n.大厦，大楼；宅第 | |
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realization
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| n.实现；认识到，深刻了解 | |
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crest
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| n.顶点；饰章；羽冠；vt.达到顶点；vi.形成浪尖 | |
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dense
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| a.密集的，稠密的，浓密的；密度大的 | |
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abounding
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| adj.丰富的，大量的v.大量存在，充满，富于( abound的现在分词 ) | |
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precarious
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| adj.不安定的，靠不住的；根据不足的 | |
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perilous
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| adj.危险的，冒险的 | |
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oblivious
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| adj.易忘的，遗忘的，忘却的，健忘的 | |
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50
strenuous
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| adj.奋发的，使劲的；紧张的；热烈的，狂热的 | |
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dire
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| adj.可怕的，悲惨的，阴惨的，极端的 | |
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sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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silhouettes
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| 轮廓( silhouette的名词复数 )； （人的）体形； （事物的）形状； 剪影 | |
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exultingly
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| 兴高采烈地，得意地 | |
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55
bleak
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| adj.(天气)阴冷的；凄凉的；暗淡的 | |
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56
torrent
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| n.激流，洪流；爆发，(话语等的)连发 | |
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57
gush
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| v.喷，涌；滔滔不绝(说话)；n.喷，涌流；迸发 | |
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58
riotous
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| adj.骚乱的；狂欢的 | |
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59
hues
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| 色彩( hue的名词复数 )； 色调； 信仰； 观点 | |
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60
cypresses
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| n.柏属植物，柏树( cypress的名词复数 ) | |
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61
delicacy
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| n.精致，细微，微妙，精良；美味，佳肴 | |
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62
promising
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| adj.有希望的，有前途的 | |
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63
pointed
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| adj.尖的，直截了当的 | |
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jocosely
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| adv.说玩笑地，诙谐地 | |
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65
gorged
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| v.（用食物把自己）塞饱，填饱( gorge的过去式和过去分词 )；作呕 | |
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66
brewing
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| n. 酿造, 一次酿造的量 动词brew的现在分词形式 | |
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67
embroidered
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| adj．绣花的 | |
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68
canopies
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| （宝座或床等上面的）华盖( canopy的名词复数 )； （飞行器上的）座舱罩； 任何悬于上空的覆盖物； 森林中天棚似的树荫 | |
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69
watery
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| adj.有水的，水汪汪的；湿的，湿润的 | |
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improvised
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| a.即席而作的,即兴的 | |
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71
amazement
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| n.惊奇，惊讶 | |
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72
disdaining
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| 鄙视( disdain的现在分词 )； 不屑于做，不愿意做 | |
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73
epitome
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| n.典型，梗概 | |
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74
scenic
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| adj.自然景色的，景色优美的 | |
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exquisite
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| adj.精美的；敏锐的；剧烈的，感觉强烈的 | |
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rugged
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| adj.高低不平的，粗糙的，粗壮的，强健的 | |
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myriad
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| adj.无数的；n.无数，极大数量 | |
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maidens
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| 处女( maiden的名词复数 )； 少女； 未婚女子； （板球运动）未得分的一轮投球 | |
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awed
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| adj.充满敬畏的，表示敬畏的v.使敬畏，使惊惧( awe的过去式和过去分词 ) | |
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80
beheld
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| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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81
canyon
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| n.峡谷，溪谷 | |
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82
regularity
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| n.规律性，规则性；匀称，整齐 | |
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83
sapphire
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| n.青玉，蓝宝石；adj.天蓝色的 | |
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84
specimen
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| n.样本，标本 | |
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85
spouting
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| n.水落管系统v.（指液体）喷出( spout的现在分词 )；滔滔不绝地讲；喋喋不休地说；喷水 | |
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majestic
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| adj.雄伟的，壮丽的，庄严的，威严的，崇高的 | |
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87
mammoth
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| n.长毛象；adj.长毛象似的，巨大的 | |
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88
caverns
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| 大山洞，大洞穴( cavern的名词复数 ) | |
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stunning
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| adj.极好的；使人晕倒的 | |
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spires
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| n.（教堂的） 塔尖，尖顶( spire的名词复数 ) | |
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complexions
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| 肤色( complexion的名词复数 )； 面色； 局面； 性质 | |
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latitudes
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| 纬度 | |
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imploring
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| 恳求的，哀求的 | |
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utterly
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| adv.完全地，绝对地 | |
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compassionately
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| adv.表示怜悯地，有同情心地 | |
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reassured
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| adj.使消除疑虑的；使放心的v.再保证，恢复信心( reassure的过去式和过去分词) | |
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frantically
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| ad.发狂地, 发疯地 | |
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disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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99
helping
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| n.食物的一份&adj.帮助人的，辅助的 | |
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100
prodigal
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| adj.浪费的，挥霍的，放荡的 | |
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101
folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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103
affected
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| adj.不自然的，假装的 | |
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104
salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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105
alleviate
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| v.减轻，缓和，缓解(痛苦等) | |
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106
ailments
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| 疾病（尤指慢性病），不适( ailment的名词复数 ) | |
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107
undesirable
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| adj.不受欢迎的，不良的，不合意的，讨厌的；n.不受欢迎的人，不良分子 | |
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108
ransom
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| n.赎金，赎身；v.赎回，解救 | |
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109
descended
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| a.为...后裔的，出身于...的 | |
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110
hindrance
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| n.妨碍，障碍 | |
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111
meditation
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| n.熟虑，（尤指宗教的）默想，沉思，（pl.）冥想录 | |
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112
scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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113
transcend
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| vt.超出，超越(理性等)的范围 | |
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114
attain
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| vt.达到，获得，完成 | |
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115
severely
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| adv.严格地；严厉地；非常恶劣地 | |
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116
afflicted
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| 使受痛苦，折磨( afflict的过去式和过去分词 ) | |
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117
aspiration
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| n.志向，志趣抱负；渴望；(语)送气音；吸出 | |
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118
wilt
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| v.(使)植物凋谢或枯萎；(指人)疲倦，衰弱 | |
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119
posture
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| n.姿势，姿态，心态，态度；v.作出某种姿势 | |
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120
engrossed
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| adj.全神贯注的 | |
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121
joyful
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| adj.欢乐的，令人欢欣的 | |
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122
Founder
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| n.创始者，缔造者 | |
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123
anguished
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| adj.极其痛苦的v.使极度痛苦(anguish的过去式) | |
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124
domain
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| n.(活动等)领域，范围；领地，势力范围 | |
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125
eloquent
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| adj.雄辩的，口才流利的；明白显示出的 | |
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126
delusion
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| n.谬见，欺骗，幻觉，迷惑 | |
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127
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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128
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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129
emaciated
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| adj.衰弱的，消瘦的 | |
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130
jovial
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| adj.快乐的，好交际的 | |
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131
Christian
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| adj.基督教徒的；n.基督教徒 | |
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