fm3069 1.ag5 TALE OF THE NEEDLE .z18

[jivadas]

 

fm3069 1.ag5 TALE OF THE NEEDLE .z18

 

 

 

Oॐm

 

 

 

 

 

 

 

 

 

The *mantra of `viShUchikA.PlagueNeedle

 

Concerning the "mantra":

 

the viSUcikA-mantra given here will not please purists.

each of my three editions,

together with Swami V's transcription,

has some small difference from each of the others.

this might be important if it were a true mantra,

which is samskRtic by nature,

with the articulated Word and its Meaning having a close correspondence

but

this is not such a mantra

(though it is given the ostentation of "mahA.mantra").

it is a Charm, and Charms have a different process:

they are evocative rather than reflective.

they evoke a *bhAva—a state of becomng, a feeling, a conviction.

they are prakRtic (common, rather than refined samskRtic) by nature,

based on feeling rather than form.

the Jesus Prayer of the hesychastic monks of the Eastern Christian Church

is this kind of Charm (charism).

one form has 18 syllables (in English), another only two.

there are other forms in between these two.

whether you say,

"Lord Jesus Christ, Son of the Living God, have mercy on me a sinner",

or simply repeat the the name "Jesus" inwardly, again and again,

"each repetition being a beat of the wings of an ever-soaring bird"

—

whatever the form, the fruit of the effort will be

according.with the faith being expressed.

as to the fruit of viShUchikA's "mantra", it is the cure of disease.

some translations suggest Cholera, or some similar disease.

if you think so, you should not use the mantra

unless all other possible recourses have been exhausted.

 

I see the disease differently,

as the illness that Christian monks call "Accidie" or Dryness.

it afflicts them in the same way that it afflict's Hamlet's stepfather Claudius,

his father's murderer,

in a repentant prayer:

"My words rise up, my thoughts remain below:

Words without thoughts never to Heaven go."

 

ultimately the karkaTI disease is Melancholy,

and the Freedom Method is its cure.

 

 

karkaTI the Crabby,

 

 

 

"Snapshot from Unreality"

http://dimeatrees.blogspot.ca/2011/09/crab-goddess.html

 

alias viShUchikA.PlagueNeedle, is meant to catch your attention.

she is a wonderful parody of the more grotesque gods:

fat, ugly, she is wily, but not smart.

I call her "Crab-by" because she is a `rAkShasa.Ogress, not a crab.

(kAka-bhushuNDi, on the other hand, is most definitely a crow.

but that is matter for another day.)

 

 

 

 

 

 

vasiSTha said—

 

अथ वर्ष-सहस्रेण ताम् पितामह आययौ । दारुणम् हि तप: सिद्ध्यै विषाग्निर् अपि शीतल: ॥३।६९।१॥

atha varSa-sahasreNa tAm pitAmaha Ayayau | dAruNam hi tapa: siddhyai viSAgnir api zItala: ||

3|69

|

1

||

.

&

so

a thousand years went.by

until

the GrandFather *brahmA appeared to her

to grant a *siddhi Power

—for her hot harsh *tapas—

to cool her fire

.

* 1000 years (in Honorific Numbers) = a decade

anywise a long time to put a demonic body thru such trouble

.

~sv. ... by intense penance one can attain anything — even poisonous fumes are extinguished.

~jd. VLM comments, with unusual wisdom:

"Ardent devotion has the power of displacing even the gods from their heavenly seats".

*jd. atha varSa-sahasreNa – And so after a thousand years — tAm pitAmaha Ayayau – the Grandfather BrahmA appeared — dAruNa-m hi tapa: siddhyai – for the fulfilment siddhyai of her fierce austerities — viSa-agni-: api zItala-: – and so to cool her poison-fire —

~AB.  … yatas tapaH-siddhau viSa-sahito’gnir api zItalo bhavati | nAsAdhyam tapaso asti i.bh. ||

 

 

मनसैव प्रणम्यैनम् सा तथैव स्थिता सती । को वर: क्षुच्-छमाय अलम् इति चिन्ता अन्विता अभवत् ॥३।६९।२॥

manasaiva praNamyainam sA tathaiva sthitA satI | ko vara: kSuc-chamAya alam iti cintA anvitA abhavat ||

2

||

.

she

made mental obeisances to

him

:

then sat,

thinking about all this

:

—"What boon is it will satisfy my hunger?"—

perplexed in her thoughts

.

*jd. manasA eva praNamya – Having made obeisance in her mind — enam sA tathaiva sthitA satI – and so she sat thinking about this: — ko vara: kSut-zamAya alam – "What boon will satisfy my hunger? — iti cintA-anvitA- abhavat – thus she was involved in her thoughts —

 

 

आस्मृतम् प्रार्थयिष्येऽहम् वरम् एकम् इमम् विभुम् । अन्-आयसी च- आयसी च स्याम् अहम् जीव-सूचिका ॥३।६९।३॥

AsmRtam prArthayiSye'ham varam ekam imam vibhum | an-AyasI ca- AyasI ca syAm aham jIva-sUcikA ||

3

||

"I have a good idea!

I

will make

one

wish

.

now

let my power be tireless, hard as nails

:

for

I will be

a needle

that pricks the Living.jIva.s"

.

~vlm.3. She soon recollected a certain request, which she should prefer to her complying god; and it was to transform her soft and flexible form to the shape of an inflexible iron-nail, where with she could torment all living beings, (i.e. To make her fleshy form as stiff as a poker, so as to be able to pierce all others without being pierced herself).

~sv.3.69.3 "Ah, yes, " she thought, "I shall request that I should become a living steel pin (Sucika), an embodiment of disease.

*jd. prArthayiSye 'ham – I will make — AsmRta-m varam ekam - one clever wish — imam vibhu-m – this power — anAyasI ca AyasI ca – both untiring and hard as iron — syAm aham jIva-sUcikA – let me be the Jîva-needle — ~AB.  … anAyasI roga-rUpA | … ||

 

 

अस्य -उक्त्या द्विविधा सूचिर् भूत्वा लक्ष्या विशाम्य् अहम् । प्राणिनाम् सह सर्वेषाम् हृदयम् सुरभिर् यथा ॥३।६९।४॥

asya -uktyA dvividhA sUcir bhUtvA lakSyA vizAmy aham | prANinAm saha sarveSAm hRdayam surabhir yathA ||

4

||

.

and then she thought

:

"Having become a needle

in name and fact,

I can enter the heart of any breathing being,

like a perfume"

.

~AB.  asya brahmaNa uktyA vareNa saha yugapat surabhir ghrANAkRSTam saugandhyam yathA ||

~vlm.4. At Brahmá's bidding, she bethought in herself; "I will become as thin as a minute pin, in order to enter imperceptibly into the hearts of animals, as the odor of flowers enters the nostrils."

*jd. asya uktyA – This being said — dvividhA sUcir bhUtvA lakSyA – having become a needle in two senses — vizAmi aham – I enter — hRdayam prANinAm sarveSAm saha – the heart of all breathing beings — surabhir yathA – like a fragrance.

 

 

यथा -अभिमतम् एतेन ग्रसेयम् सकलम् जगत् । क्रमेण क्षुद्-विनाशाय क्षुद्-विनाश: परम् सुखम् ॥३।६९।५॥

yathA -abhimatam etena graseyam sakalam jagat | krameNa kSud-vinAzAya kSud-vinAza: param sukham ||

5

||

.

&

she thought.on

:

"I will devour the entire world, if I must, to fully fulfil my bellyful.

A bellyful is pleasureful."

 

~vlm.5. "By this means will I suck the heart-blood of beings, to my heart's satisfaction; in this way will my hunger be satiated, and the gratification of my appetite, will give the greatest delight to my soul."

~sv.3.69.5 With this boon I shall simultaneously enter the hearts of all beings and fulfil my desire and appease my hunger. "

*jd. yathA abhimatam etena – so was-thought by-her – graseyam sakalam jagat - I'll-devour entire world - krameNa kSud-vinAzAya – duly for-hunger-destruction – kSud-vinAza: param sukham - hunger-destruction highest pleasure –

 

 

इति संचिन्तयन्तीम् तांउवाच कमलालय: । अन्यादृश्यास् तथा दृष्ट्वा स्तनिताभ्रारवोपमम् ॥३।६९।६॥

iti saMcintayantIm tAMuvAca kamalAlaya: | anyAdRzyAs tathA dRSTvA stanitAbhrAravopamam ||6||

to her,

so cogitating,

then,

brahmA the LotusDweller spoke,

appearing in a different form

—

a rumbling

like a thunder-cloud

.

~AB.  zAnti-dAnti-dayAdi-tapasvi-dharma-viruddha-loka-himsÂbhilASiNItvAd anyAdRzyAs tathÂbhilASam dRSTvA ||> Comm

~VA: - while she was so thinking, lotos-dweller spoke, seeing so (her thoughts?), changing the form, roaring like a thundering cloud. Did he change the form from one sitting in a lotus to a dark cloud? -- ~AB. The AB commentary has a long word in explanation of anyAdRzyA: which says that (female) ones with otherwise perceptions (anya-AdRzyAH). This refers to noticing her desires different from the usual Yogis. I think the fem. plural is rather inappropriate and this could have been an old typo for anyAdRzyAm tathA ... But this is how it appears in all the editions I have.

jd. I follow VLM's reading. It is not the only time we find BrahmA speaking out-of the clouds, like good old Yahweh, and many another god.

~vlm.6. As she was thinking, in this manner, the God discovered her sinister motives, contrary to the character of a yogi; and accosted her in a voice resembling the roaring of clouds. * It is a curious fact in the theological works of Vedánta, that princes and ladies, employed themselves much more to the cultivation of their minds, and to the investigation of mental and spiritual Philosophy, than other persons and tribes. So we see Surúchi, Lílá, Visúchi and Sarasvátí were all female interlocutors in this work and some Upanishads also, though female education was subsequently abrogated by law.

*jd. iti saMcintayantIm tAm – To her so cogitating, — uvAca kamala-Alaya: – the LotusDweller spoke: — anyAdRzyA: tathA dRSTvA – seeing her thus in a different form ??? stanita-abhra-Arava-upamam - rumbling-cloud-noise-like - a rumbling like a thunder-cloud. —

 

 

 

 

 

 

 

 

 

brahmA the Immense, the Grandfather

(rumblingly)

:

 

 

पुत्रि कर्कटिके रक्षः-कुल.शैल-आभ्र-मालिके । उत्तिष्ठ त्वम् तु तुष्टो ऽस्मि गृहाण-अभिमतम् वरम् ॥३।६९।७॥

putri karkaTike rakSaH-kula.zaila-Abhra-mAlike | uttiSTha tvam tu tuSTo 'smi gRhANa-abhimatam varam ||7

||

my crabby maiden,

my Demoness,

garlanded with a mountain-cloud,

get up now

for

I am content

to grant you a well-considered *Boon

.

* the Ancient Deities offer Boons and Curses as rewards

to their devotees

.

if you last for a while in this study you will encounter

The Trial of Boons v. Curses

but not just now

.

 

karkatI the Crabby replied—

 

भगवन् भूत-भव्य-ईश स्याम् अहम् जीव-सूचिका । अनायसी च- आयसी च विधे ऽर्पयसि चेद् वरम् ॥३।६९।८॥

bhagavan bhUta-bhavya-Iza syAm aham jIva-sUcikA | anAyasI ca- AyasI ca vidhe 'rpayasi ced varam ||8

||

Lord

of past and future being,

let me be a jIva-needle

—

not made of iron

but just as sharp

.

will you grant this boon

?

 

vasiShTha continued—

 

एवम् अस्त्व् इति ताम् उक्त्वा पुनर् आह पितामह: । सूचिका स-उपसर्गा त्वम् भविष्यसि विषूचिका ॥३।६९।९॥

evam astv iti tAm uktvA punar Aha pitAmaha: | sUcikA sa-upasargA tvam bhaviSyasi viSUcikA ||9||

सूक्ष्मया मायया सर्व-लोक-हिंसाम् करिष्यसि । दुर्-भोजना दुर्-आरंभा मूर्खा दुःस्थितयश् च ये ॥३।६९।१०॥

sUkSmayA mAyayA sarva-loka-hiMsAm kariSyasi | dur-bhojanA dur-AraMbhA mUrkhA duHsthitayaz ca ye ||10||

दुर्देश-वासिनो दुष्टास् तेषाम् हिंसा करिष्यसि । प्रविश्या-ऽऽहृदयम् प्राणै: पद्म-प्लीह-आदि-बाधनात् ॥३।६९।११॥

durdeza-vAsino duSTAs teSAm hiMsA kariSyasi | pravizyA-''hRdayam prANai: padma-plIha-Adi-bAdhanAt ||11||

 

"Let it be so!"

:

so

he said to her

and again the Grandfather said

:

"You'll be a needle,

and they'll call you viShUchikA PlagueNeedle

.

by subtle Magic you will wreak violence upon everybody

:

on all those who feed badly

&

on those who undertake evil

and

the stupid mis.situate badlands-dwellers

:

because their malignancies will be a source of trouble,

having entered hRdaya.Heart,

by means of the prANa.s,

after oppressing the lotuses of the spleen

...

et cætera

.

 

~sv.9 BRAHMA said: So be it; you shall also be Visucika.

~sv.3.69.10 Remaining a subtle thing, you will inflict pain on those who eat the wrong food and indulge in wrong living, by entering their heart.

~vlm.9. Vasishtha said:—The God pronounced "Be it so," and joined, "thou wilt be as a pin, and shalt be called the cholic pain, for thy giving pain to all bodies."

~vlm.10. Thou shalt be the cruel cause of acute pain and pang to all living being; and particularly to the intemperate and hard-working fools, and loose libertines, who are destined to be thy devoted victims,"

~vlm.11. "Moreover shalt thou molest the dwellers of unhealthy districts, and the practicers of malpractices; by entering their hearts with thy infectious breath, and by disturbing their sleep, and deranging the liver and other intestinal parts of the body."

*jd.9 evam astu iti – "So be it!" — tAm uktvA – he said to her; — punar Aha pitAmaha: – and again the Grandfather said, — sUcikA sa-upasargA – a needle carrying infection – also "Needle" with an Upasarga preposition (see the extensive CG entry) — tvam bhaviSyasi viSUcikA – you will be vi.SUcikA PlagueNeedle.

*jd.11 durdeza-vAsina: – Badlands-dwellers — duSTAs teSAm hiMsA kariSyasi – their malignancies will cause trouble — pravizya A-hRdayam prANai: – having enter the Hrdaya, by the PrAnas — padma-plIha-Adi-bAdhanAt – after oppressing the lotus-spleen-&c. ??? das....@gmail.com

 

वात-लेख-आत्मिका व्याधिर् भविष्यसि विषूचिका । सगुणम् विगुणम् चैव जनम् आसादयिष्यसि ॥३।६९।१२॥

vAta-lekha-AtmikA vyAdhir bhaviSyasi viSUcikA | saguNam viguNam caiva janam AsAdayiSyasi ||12||

गुण-अन्वित-चिकित्स-अर्थम् मन्त्रो ऽयम् तु मया- उच्यते । guNa-anvita-cikitsa-artham mantro 'yam tu mayA- ucyate

||

.

"You'll be a windstroke of disease.

You will be called

viShUchikA,

the Needle

&

you'll prick

alike

the virtuous and unvirtuous: all such people you'll overcome"

 

*jd. vlm's style here and everywhere is Fake Biblical, the Elizabethan English of the King James Holy Bible. ~vlm.12. "Thou shalt be of the form of wind (in the bowels), and cause bile and flatulence under the different names of colic diseases, and attack the intemperate both among the wise and unwise."

 

brahmA the Immense went.on...

 

हिमाद्रेर् उत्तरे पार्श्वे कर्कटी नाम राक्षसी ॥३।६९।१३॥

himAdrer uttare pArzve karkaTI nAma rAkSasI ||13||

to those who have the skill of healing,

this mantra is told by me

:

thus

:

on a mountain top in the Home of Snow

is a darksome rAkShasI Ogress,

and she's called karkaTI the Crab

.

~vlm.13. "The wise when attacked by thee, will be healed by repeating this runic mantra, which I will here propound for their benefit,"

~sv.3.69.13 However, one can attain relief by the use of the following mantra:

*jd. guNa-anvita-cikitsa-artham – virtue-possessed.healing-purpose – For those possessed of the virtue of healing — mantro 'yam tu mayA- ucyate – this Mantra is uttered by me: — himAdrer uttare pArzve – On a mountain top in the Home of Snow — karkaTI nAma rAkSasI – is a RAkShasî Ogress called Karkatî the Crow.

 

<औं-ह्रीं-ह्रां-रीं-राम् विष्णु-शक्तये नम: । औं-नमो भगवति विष्णु-शक्तिम्-एनाम् औं-हर-हर नय-नय पच-पच मथ-मथ उत्सादय उत्सादय दूरे-कुरु स्वाहा हिमवन्तम् गच्छ जीव: स: स: स: चन्द्र-मण्डल-गतोऽसि स्वाहा> इति मन्त्री महा-मन्त्रम् न्यस्य वामकरोदरे । मार्जयेदातुर्-आकारम् तेन हस्तेन संयुत: ॥३।६९।१४॥

viSUcikA-abhidhAnA sA nAmnA-apy anyAya-bAdhikA | <auM-hrIM-hrAM-rIM-rAm viSNu-zaktaye nama: | auM-namo bhagavati viSNu-zaktim-enAm auM-hara-hara naya-naya paca-paca matha-matha utsAdaya utsAdaya dUre-kuru svAhA himavantam gaccha jIva: sa: sa: sa: candra-maNDala-gato'si svAhA> | iti mantrI mahA-mantram nyasya vAmakarodare | mArjayedAtur-AkAram tena hastena saMyuta: ||14||

 

<aum-hrIm-hrAm-rIm-rAm

viSNu-zaktaye nama: |

aum namo bhagavati viShNu-shaktim enAm aum

hara-hara

naya-naya

pacha-pacha

matha-matha

utsAdaya utsAdaya

dUre kuru

svAhA

himavantam gaccha jIva:

sa: sa: sa:

candra-maNDala-gato_asi

svAhA>

<औम्-ह्रीम्-ह्राम्-रीम्-राम्

विष्णु-शक्तये नम: ।

औम् नमो भगवति विष्णु-शक्तिम्_एनाम् औम्

हर-हर

नय-नय

पच-पच

मथ-मथ

उत्सादय उत्सादय

दूरे कुरु

स्वाहा

हिमवन्तम् गच्छ जीव:

स: स: स:

चन्द्र-मण्डल-गतो_असि

स्वाहा>

Such is the mantra. Let it be bound on the left arm, and the body anointed with that hand.

~AB. anyAyA nyAya-pathAti-vartinas teSAm bAdhikA | dvi-vidhA hi viSNu-zaktir AdyA mAyA yad adhInA anyA: sarvA: zaktya: | aparA tu tad adhInA prati-vastu-niyatA sAttvikAdi-bheda-bhinnA ca | tatra tAmasyA: saMhAra-zakter aMzA: prANiduSkarma-phala-janana-zakti-vizeSA rogA: | atas tan-nivRttaye AdyA mAyA-zakti: praNava-mAyAdi-rahasya-bIjai: paJcabhi: saMbodhya namaskRtya prArthyate | auM-iti caturdhyantam | nama: zabda-yogAt | parabrahmAtmikAyai nama ity artha: | bhago mAhAtmyam sarva-niyamana-vIryam vA tadvati Adya-viSNu-zakte: tvam dvitIyAm enAm tvad-aMza-bhUtAm rogAtmikAm viSNu-zaktim | auM-kAra-vAcye kAraNa-svarUpe, <hara-hara> bhRzam upasaMharA | "nitya-vIsayoh" iti bhRzArthe dvir-vacanam | naya sva-sthAnam prApaya | paca pokeneva sadyo mRdU kuru | matha dadhivad viloDya | utsAdaya asmAt sthAnAd anyato naya | uktair anyair vA prakarair dUre kuru | svAheti havir dAnAdinA pUjyatva-dyotanArtham | evam Adi-zaktim saMprAthyam tad adhInA roga-zakti: prArthyate himavantam sva-sthAnam gaccheti | tato rogiNam pratyAha | sa: praktana-duSkarmaNAbhbhUta: sa rogenAbhibhUta: sa mRtyunA vAkRSyamAnastvam mantra-sAmardhyAn mRtojjIvanamAmRtena saMpUrNA candra-maNDalam madIya-bhAvatayA gata: prApto 'si | ante svAheti dIpte'gnau haviSa iva pUrNa-candra-maNDale rogiNo bhavanayA prakSepa: kArya iti dyotanArtham |

iti imam mantrI likhitvA vAmakArasyodare tale nyasya ||

~sv.14 himAdrer uttare pArzve karkatI nAma rAksasI / viSUcika-abhidhAnA sA namnA- apy anyAya-bAdhikA // aum hrIMhrAMrIMrAm viSNu-zaktaye nama: | aum namo bhagavati viSNu-zaktim* enAm aum hara hara daha daha hana hana paca paca matha matha utsAdaya utsAdaya dUre-kuru svAhA himavantam gaccha jIva: sa: sa: sa: candra-maNDala-gato 'si svAhA || [This is the AB & VLM text].

Internet SV text:

himadrer uttare parsve karkati nama raksasi visucikabhidhana sanamna 'py anyayabadhika om hram hrim srim ram visnusakttaye namo bhagavati visnusaktti ehi enam hara hara daha daha hana hana paca paca matha matha utsadaya utsadaya dure kuru kuru svaha visucike tvam himavantam gaccha gaccha jivasara candramandalam gato 'si svaha

Hardcopy

om hrAm hrIm zrIm ... viSNu-zaktti ehi enAm ... hara hara daha daha hana hana paca paca ... dUre dUre kuru kuru svAhA ... gaccha jIva: sa: sa: sa: ...

Dwi reading:

...hrIMhrAm ...

... aum harahara naya naya paca paca ... dUre kuru svAhA ... gaccha jIva: sa: sa: sa: ...

~sv.15 One who is proficient in this mantra should wear it on his left arm and, thinking of the moon, pass that hand over the patient who will be cured at once.

~vlm.14.

The mantra runs thus:—"There lives Karkatí, the RákShasi, in the north of the snowy mountain; her name is Visúchiká, and it is for repelling her power that I repeat this mantra; "Om, I bow to kring, krang and ring, rang—the powers of Vishnu, and invoke the Vaishnavi powers to remove, destroy, root out, drive away this colic pain, far beyond the Himálayas, and afar to the orb of the moon. Om, (amen) and swáhá (soho), be it so." Let these lines be held on the left arm as as amulet.

 

हिम-शैलाभिमुख्येन विद्रुताम् ताम् विचिन्तयेत् । कर्कटीम् कर्कश-आक्रन्दाम् मन्त्र-मुद्गर-मर्दिताम् ॥३।६९।१५॥

hima-zailAbhimukhyena vidrutAm tAm vicintayet | karkaTIm karkaza-AkrandAm mantra-mudgara-marditAm ||

15

||

.

if you meet her on your pilgrimage,

consider her a runaway,

when the merciless karkaTI gets pounded

under the hammer

of this mantra

!

~vlm.15. "Then rub the painful part with the palm of that hand, and think the colic Karkatí to be crushed under the mallet of this amulet, and driven back beyond the hills with loud wailing."

~sv.15 One who is proficient in this mantra should wear it on his left arm and, thinking of the moon, pass that hand over the patient who will be cured at once.

~AS: One should think of her as running away towards the Himalaya, shrieking (because of ) being pounded by the Mantra.

*jd. hima-zaila-abhimukhyena – headed-for the snowy mountains — vidrutAm tAm vicintayet – consider/imagine her to be running-away — karkaTIm karkaza-AkrandAm – that Karkatî, mercilessly shrieking — mantra-mudgara.marditA-m – mantra-hammer.pounded.

~AB:  ... vidrutAm palAyitAm ||

 

 

आतुरम् चिन्तयेच् चन्द्रे रसायन-हृदि स्थितम् । अजरामरणम् युक्तम् मुक्तम् सर्वाधिविभ्रमै: ॥३।६९।१६॥

Aturam cintayec candre rasAyana-hRdi sthitam | ajarAmaraNam yuktam muktam sarvAdhivibhramai: ||16||

साधको हि शुचिर् भूत्वा स्वाचान्त: सु-समाहित: । क्रमेण अनेन सकलाम् प्रोच्छिनत्ति विशूचिकाम् ॥३।६९।१७॥

sAdhako hi zucir bhUtvA svAcAnta: su-samAhita: | krameNa anena sakalAm procchinatti vizUcikAm ||17||

what

somebody diseased conceives

in

his moonlit mind shining within his nectar-heart,

so

he becomes

ageless and deathless,

fit and free,

a sAdhaka

.

having become pure,

rinsing his mouth,

with his full attention doing everything

duly

he ejects vi.SUcikA

.

~AB. This applies to the patient, the one affected by the disease. • One should imagine the affected one as being on the moon dripping elixir, without old age and death, free of all mental confusions. -- Following the YV philosophy, we see that just a Mantra recitation is not enough for the cure. It is the Chit of the  one who is executing the cure (the priest or shaman or vaidya)  also forms a vision of the disease running away and the patient in perfect health. This is what makes the cure happen. I would suggest that the words of the Mantra are probably just to create the faith in the patient!

~vlm.16. Let the patient think the medicinal moon to be seated in his heart, and believe himself to be freed from death and disease; and his faith will save his life and heal his pain."

~vlm.16. Let the patient think the medicinal moon to be seated in his heart, and believe himself to be freed from death and disease; and his faith will save his life and heal his pain."

~AB:  ... su-samAhita: a-vyagra=citta: ||

~vlm.17. "The attentive adept, who having purified himself with sprinkling the water in his mouth, repeats this formula, he succeeds in a short time to remove the colic pain altogether."

*jd. Aturam cintayet candre – When the one-diseased conceives as-in the moon — the Mind - sarva-adhivibhramai: – with all-over.confusions/perturbations. - rasAyana-hRdi sthitam – moon seated-in the nectar-heart — ajara-amaraNam – ageless-deathless — yuktam muktam – fit, free —

*jd. sAdhako hi zucir bhUtvA – … the SAdhaka, once having become pure — svAcAnta: – washing the mouth — su-samAhita: – fully attentive — krameNa anena sakalAm – doing everything in due order — procchinatti vizUcikAm – removes/cuts-out vi.SUcikA.

 

 

 

vasiSTha continued:

 

इति गगन-गतिस् त्रि-लोक-नाथो गगन-ग-सिद्ध-गृहीत-सिद्ध-मन्त्र: ।

iti gagana-gatis tri-loka-nAtho gagana-ga-siddha-gRhIta-siddha-mantra: |

गत उपगत-शक्र-वन्द्यमानौ निज-पुरम् अक्षय-मायम् उज्ज्वल-श्री: ॥३।६९।१८॥

gata upagata-zakra-vandyamAnau nija-puram akSaya-mAyam ujjvala-zrI: ||

18

||

.

so he followed Sky Road, the Lord of the Three Worlds,

using the power of his sky-going Mantra,

and was saluted by the arising *indra

in his indestructible home city—

and what a wonder he was in his great glory

!

~vlm.18. The lord of the three worlds then disappeared in the air, after delivering this efficacious amulet to the Siddhas attending upon him. He went to his splendid seat in heaven, where he was received by the god Indra, who advanced to hail him with his hosannas.

*jd. iti gagana-gati: – So the sky-going — tri-loka-nAtha: – Three-Worlds.Lord — gagana-ga.siddha=gRhIta+siddha-mantra: – sky-going.power=grasping+power-mantra — gate – having gone — upagata-zakra-vandyamAnau – saluting the arising shakra — "vande!" - nija-puram – to his own city — akSaya-mAyam – an indestructible construction — ujjvala-zrI: – he was wonderfully glorious!

 

 

oॐm

 

 

 

 

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cit.samvittyA_ucyate jIva: samkalpAt sa mano bhavet | buddhizcittam_ahaMkAro_mAyA_ity_Ady_abhidham tata:|| y3067.021

 

 

oॐm

 

"Rare Ramana video", with a wise Cow, and a monkey Prince!

http://www.youtube.com/watch?v=w814-Pj3bm8

 

 

 

y3069.1AG5.z18 Canto 3.69: The Tale of Suchî: The Mantra of Vi-shûchikA PlagueNeedle

 

v.14::ag06::0900h. -wd- 41p/10Kwd/85KB// +2p/-?Kwd/+31KB •• +25°C/+17°C var - -1/+Ø – bar.kP1.6 –  F/R/R/F/R/R/R/F/R/F/

 

v.14::ag06::0900h. -wd- 41p/10Kwd/85KB// +2p/-?Kwd/+31KB •• +25°C/+17°C var - -1/+Ø – bar.kP1.6 –  F/R/R/F/R/R/R/F/R/F/

v.13::AG05-mn 1300h – 39p. - -1p. = +23-+12 C° = -4/-4 down av.

v.12::AG05-sa- 40 pp. – 54KB  19p/ = 27/28/29 C° = v.110402 – 21 pages -

v.100323

 

 

Pur.Encyc. #kArkaTI

 

BrahmA, and the giantess #kArkaTI. In days of old, a ferocious giantess named Karkatî lived on the northern side of the Himalayas. Because of the hugeness of her

body and the scarcity of food she became famished. She

began to do penance for the alleviation of her hunger

and thirst. She stood on one leg in the Himalaya Moun-

tain, fixing her eyes on the sun in the day and on the

Moon in the night, and the severe penance continued

for a thousand years. Then *brahmA appeared before her

and told her that she could ask for any boon. She said

"I wish to become a Suci (Needle) as hard as iron, hav-

ing the form of disease. This is the boon I pray for,

BrahmA". *brahmA blessed her and said, "Let it be so,

my daughter, you shall be a sucika (needle) with the

prefix 'V' that is Visucika (Spasmodic cholera) You

can eat those who eat stale food, those who are wicked, those who sit in places where they ought not to sit and those who are hard-hearted. Enter into their bodies and

affect their hearts, spleens and life-breaths. Thus carry

out the work of destruction ? You can affect both the

good and the bad. But good people should not be killed.

So to save them from death, you can use this mantra

(spell).

"oih, hrarh, hrirh, srhh, sarh, visnusaktaye, namah;

bhagavati visnusakti ehi, enaih hara hara: dehe hana

hana ? paca paca ! matha matha : utsadaya utsa-

daya : dure kuru kuru svaha visucike ! tvaih hima-

vantarh gaccha ? jivasarah candramandalam gatasi

svaha."

Saying these words *brahmA disappeared.

karkaTI made her body smaller and smaller and finally assumed the shape of a needle. After that she began her work by entering the body of those who had lost their energy

because of illness, in the form of a needle of gout and caused Cholera,

and the body of those who were lean and worn and weary,

in the form of internal cholera.

Thus assuming two bodies and killing countless people she travelled for a long time in the earth and the sky,

until she herself felt aversion to her work.

When she remembered her original form she loathed the needle-form.

karkaTI again went to the vicinity of the hima.Alaya.s and began to do [tapas] penance, which lasted for another thousand years.

Thus she became pure and by the power of thinking,

she acquired spiritual knowledge.

Then she wanted to be saved from the mirage of birth and death,

to attain which, she did penance for yet another thousand years

at the end of which,

the highly pleased *brahmA appeared before her and said,

"Daughter karkaTI,

all the darkness is erased from your heart

and you have attained deliverance from delusion.

Now

I will bless you according to your wish.

Receive your original body

and walk about in the worlds eating the ignorant,

bad beginners,

the imprudent,

those who sit in bad places and dwell in bad places."

She became a giantess again, but as she had attained purity of soul,

she engaged herself in deep meditation

which was free from doubt.

The meditation lasted for a long time.

Finally her mind wavered.

Then she remembered about worldly things and felt hunger.

She remembered,

"_brahmA has ordained the wicked as my food.

So I shall seek them."

Thinking thus she went to a jungle in the vicinity of the Himalayas.

That was the dwelling place of foresters.

In that dark night the King and the

minister of the foresters approached the place where

Karkkati sat. Karkkati seeing them thought, "let me

know first if they are good or bad." So she decided to

ask them some questions.

She asked them in a voice like thunder. "Who are you ?

Are you enlightened sages or ignorant fools ? say quickly."

The king of the foresters hearing this replied in a cynical

way. "You insignificant ghost ? What is your form ?

Where do you sit ? Let us see your powerless body. Who

is there to fear at your sound which is like the humming

of a she-beetle ?"

Hearing this reply Karkkati showed her tusks and lau-

ghed loud, to spread light, and to terrify them. They

heard the loud roaring sound of her laugh and saw her

huge form in the light. But those mighty heroes were

not at all shaken by the sound they heard or the sight

they witnessed. The Minister looked at her and said,

"Hei, Giantess ? These delusions of yours will have no effect on us. Even if a number of mosquitoes like you come before us, they will be only dry leaves before wind.

You are acting like this merely for food. So what is

your need ? Tell us, we will satisfy you".

Hearing the words of the minister Karkkati knew that

her might was useless before such valiant men. She

thought them to be sages. So she said "Hey mighty

heroes. Who are you ? Tell me the truth". The minister

said: "This the King of foresters and I am his minister.

We came for a night-walk to find out and punish wicked

people like you."

The giantess appreciated them and said: "I am about to

put some questions to you. If you give me suitable ans-

wers you will be saved." The King agreed. The ques-

tions put by her are given below in the order they were

asked :

1) Inside what atom which is unit and multiple at the

same time, do the lakhs of universes originate and vanish

as bubbles in a sea ?

2) What does shine as ether and non-ether ?

3) What is it that is something and nothing ?

4) What is it that is going and not going at the same

time ?

5) What is it that has taken form from voidness ?

6 ) What is it that is moving and at the same time station-

ary as a rock ?

7) Who draws pictures in clear sky?

8) In what seed do the worlds exist as a big tree in its

seed ?

9) From what substance can the living and non-living

things in the worlds, not be separated as the foam and

waves cannot be separated from the ocean ?

10) What substance is dualism not separate from

(others) as fluidity from water?

The reply given by the minister to each question is given

below in the order of the questions.

1 ) Hey, Giantess : All the questions you have put be-

fore us encased in figurative words discernible only to

the Vedic sages, are concerned with the supreme Being.

The atom is the supreme Spirit which is beyond all

knowledge of the mind and the senses. As it is without

organs of action it is as unmanifested as the sky. And

inside that supreme atom which could be felt only by the

mind, crores and crores of bubbles of universes originate

and vanish due to frailty.

2 ) The impersonal Supreme Being, having no substance,

pervades everything. This Supreme Being, BrahmAn,

is pure knowledge (Jnanasvarupa). It is the sky and the

non-sky.

3) As it is indescribable the Impersonal Supreme Spirit

is nothing, but as it is a reality it is something.

4) As it pervades everything accessible, the Impersonal

Supreme Spirit has the quality of motion. But as it has

no emotions and as there exists no space beyond, it is

motionless.

5) As it is inaccessible to others the Supreme Spirit is

having no existence, but as it is the essence of everything

that is good, it has existence.

6) The Supreme Spirit is the radiance of motion or

activity and as there is nothing else to be found out, that

is, as it doesn't know anything else it is as rigid as a

rock.

7 ) In the clear sky the Supreme Spirit draws the pictures

of the universe.

8) Exists in the Supreme Atom.

9 ) As the entire visible world cannot be separated from

the Supreme Spirit nothing is other than the Impersonal

Supreme Spirit.

10) The differentiations of the various worlds are mere

appearances of the Supreme Spirit and so dualism is of the

same figure.

The King drew Karkkati nearer to the Impersonal

Supreme Spirit. He advised her not to commit slaughter.

She accepted the advice. The King asked her to come

to his palace assuming the form of a beautiful woman.

She asked, what could he oiler to a giantess as food.

The King said: "You good woman, we shall find out a

way for that. You change yourself to a beautiful woman

wearing golden ornaments and stay in my palace for a

while. I shall arrange to gather sinners, robbers and

such other wicked people who are to be given capital

punishment, in thousands from various places, and shall

give them to you. You can take your original form and

take them all to the peaks of the Himalaya and feed on

them.

Gluttonous people like to eat in solitude. After having

eaten sumptuously, take some sleep, and a little rest in

meditation. When you wake up you come again and

take away people dtstined to be killed. The slaughter

done for the sake of righteousness is not a sin. It is said

to be equal to mercy. When your desire for meditation

is over you must come to me. If an attachment of love

is formed even with bad persons it is difficult to break

the love."

Karkkati obeyed the King. They all reached the palace.

Within six days three thousand wicked persons, who

were sentenced to death, were brought before the King,

from his own country and the various dependent coun-

tries, and were given to Karkkati. In the night she took

her original form, gathered all the wicked people, who

deserved killing and bidding good bye to the King,

went to the Peaks of the Himalayas, (jnanavasistha).

13) *brahmA and Haindavas. At the end of the day of

_brahmA there was the great flood, and destroying all the

heavens, *brahmA went to sleep. He woke up next morn-

ing and after the usual morning ablutions, prepared for

creation. He looked around at the sky, and saw some

heavens still engaged in usual activities. He was amazed

at this unusual occurrence. Ten BrahmAs and the count-

less devas (gods) under them were doing their routine

work. *brahmA stared at the worlds for a long time think-

ing "How is it". Then he by his divine power caused one

of the suns, working in a heaven, to come to him, and

asked him. "Who are you, shining one? How have these

worlds come into existence ?"

The Sun said with humility. "Your sons Marici and

others erected a beautiful shed called Suvarnatatam,

in a corner of JarIbudvipa in the valley below Kailasa.

A BrahmAna named Indu arose from that hall.

The BrahmAna who was a Vedic scholar, righteous

and peaceful, led the life of a house-holder with his

wife for a long time. But they were childless. So they

went to Kailasa and did penance to get children. They

entered a natural arbour which was quite silent and began

severe penance. *ziva appeared and said that they

would get children.

In course of time, ten sons were born to them. After

a long time, when the sons had reached manhood the

old parents died. The sons felt very sorry. They regarded

life as short and full of woe and misery. So they went for penance, as they had no relatives left to care for them. They abstained from all the pleasures of the world and

reached Kailasa. They began to meditate upon the

shortness of life. "What is there which is noble in this

world ? Is there anything except woe and misery ? How

simple is the desire of man for greatness ? One thinks

himself prosperous if he becomes a house-holder. The

head of the village is more prosperous than a house-

holder. The King of a dependent state is more powerful

than the head of a village. An independent king is far

more prosperous than a dependent King. When we

think of the state of an emperor how simple is an inde-

pendent king ! When compared with *indra, the Lord

of the three worlds what is an emperor after all ? But

there is nothing glorious in the state of *indra also as it

ends in a BrahmAmuhurtta (a period in the life of

BrahmA). So what is there substantial and eternal?

"_brahmA alone is eternal and indestructible." said the

eldest brother. "Concentrate your mind and say to your-

self, 'I am the supreme Being *brahmA seated on a lotus',

and meditate upon it and pray for it and knowledge of

_brahmA will be conferred upon you. "They understood

this and thus the ten brothers became BrahmAs. There

are ten heavens of them. They are ten worlds in the

sky of mind. I am the sun who creates day and night in

one of them," saying thus the Sun went away. *brahmA commenced his activity. (Jnanavasistha, yv3069 &c.).

 

 

 

 

[Jiva Das]

FM.3.50-FM.3.99

https://www.dropbox.com/s/vu9chd079ro6pck/fm3050%201.jl01-02%20FALL%20OF%20A%20KING%20.z50.docx?dl=0

FM3069 TALE OF THE NEEDLE 1.AG5 .z18

https://www.dropbox.com/s/uvmu88bik80jwr3/fm3069%201.ag5%20TALE%20OF%20THE%20NEEDLE%20.z18.docx?dl=0

 

FM.3.50-FM.3.99

https://www.dropbox.com/s/vu9chd079ro6pck/fm3050%201.jl01-02%20FALL%20OF%20A%20KING%20.z50.docx?dl=0

FM3069 TALE OF THE NEEDLE 1.AG5 .z18

https://www.dropbox.com/s/uvmu88bik80jwr3/fm3069%201.ag5%20TALE%20OF%20THE%20NEEDLE%20.z18.docx?dl=0

 

FM.3.69 TALE OF THE NEEDLE 1.AG5

 

सर्ग ३.६९

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

अथ वर्ष.सहस्रेण ताम् पितामह आययौ ।

atha varSa.sahasreNa tAm pitAmaha Ayayau |

दारुणम् हि तपः सिद्ध्यै विष.अग्निः_अपि शीतलः ॥३।६९।१॥

dAruNam hi tapa: siddhyai viSa.agni:_api zItala: ||3|69|1||

मनसा_एव प्रणम्य_एनम् सा तथा_एव स्थिता सती ।

manasA_eva praNamya_enam sA tathA_eva sthitA satI |

को वरः क्षुच्*छमाय_अलम् इति चिन्ता_अन्विता_अभवत् ॥३।६९।२॥

ka:_vara: kSut*zamAya_alam iti cintA_anvitA_abhavat ||3|69|2||

आस्मृतम् प्रार्थयिष्ये ऽहम् वरम् एकम् इमम् विभुम् ।

AsmRtam prArthayiSye_aham varam ekam imam vibhum |

अनायसी च_आयसी च स्याम् अहम् जीव.सूचिका ॥३।६९।३॥

an.AyasI ca_AyasI ca syAm aham jIva.sUcikA ||3|69|3||

अस्य_उक्त्या द्विविधा सूचिर् भूत्वा लक्ष्या विशाम्य्_अहम् ।

asya_uktyA dvividhA sUci:_bhUtvA lakSyA vizAmi_aham |

प्राणिनाम् सह सर्वेषाम् हृदयम् सुरभिर् यथा ॥३।६९।४॥

prANinAm saha sarveSAm hRdayam surabhi:_yathA ||3|69|4||

इति संचिन्तयन्तीम् ताम् उवाच कमल.आलयः ।

iti saMcintayantIm tAm uvAca kamala.Alaya: |

अन्यादृश्यास् तथा दृष्ट्वा स्तनित.अभ्र.आरव.उपमम् ॥३।६९।६॥

anyAdRzyA:_tathA dRSTvA stanita*abhra.Arava.upamam ||3|69|6||

ब्रह्मा_उवाच ।

brahmA_uvAca |

पुत्रि कर्कटिके रक्षः.कुल.शैल.अभ्र.मालिके ।

putri karkaTike rakSa:.kula.zaila*abhra.mAlike |

उत्तिष्ठ त्वम् तु तुष्टः_अस्मि गृहाण.अभिमतम् वरम् ॥३।६९।७॥

uttiSTha tvam tu tuSTa:_asmi gRhANa*abhimatam varam ||3|69|7||

कर्कटी_उवाच ।

karkaTI_uvAca |

भगवन्, भूत.भव्य.ईश, स्याम् अहम् जीव.सूचिका ।

bhagavan, bhUta.bhavya.Iza, syAm aham jIva.sUcikA |

अनायसी च_आयसी च विधे_अर्पयसि चेद् वरम् ॥३।६९।८॥

anAyasI ca_AyasI ca vidhe_ ऽrpayasi cet_varam ||3|69|8||

वसिष्ठ उवाच ।

vasiSTha uvAca |

एवम् अस्त्व्_इति ताम् उक्त्वा पुनर् आह पितामह: ।

evam astu_iti tAm uktvA punar Aha pitAmaha: |

सूचिका स.उपसर्गा त्वम् भविष्यसि विषूचिका ॥३।६९।९॥

sUcikA sa.upasargA tvam bhaviSyasi viSUcikA ||3|69|9||

सूक्ष्मया मायया सर्व.लोक.हिंसाम् करिष्यसि ।

sUkSmayA mAyayA sarva.loka.hiMsAm kariSyasi |

दुर्भोजना दुर्.आरंभा मूर्खा दु:स्थितयश् च ये ॥३।६९।१०॥

durbhojanA dur.AraMbhA mUrkhA du:sthitayaz ca ye ||3|69|10||

दुर्देश.वासिनो दुष्टास् तेषाम् हिंसा करिष्यसि ।

durdeza.vAsino duSTA: teSAm hiMsA kariSyasi |

प्रविश्याऽऽहृदयम् प्राणै: पद्म.प्लीह.आदि.बाधनात् ॥३।६९।११॥

pravizyA''hRdayam prANai: padma.plIha.Adi.bAdhanAt ||3|69|11||

वात.लेख.आत्मिका व्याधिर् भविष्यसि विषूचिका ।

vAta.lekha.AtmikA vyAdhi:_bhaviSyasi viSUcikA |

सगुणम् विगुणम् च_एव जनम् आसादयिष्यसि ॥३।६९।१२॥

saguNam viguNam ca_eva janam AsAdayiSyasi ||3|69|12||

गुण.अन्वित.चिकित्स.अर्थम् मन्त्रो ऽयम् तु मया_उच्यते |

guNa.anvita.cikitsa.artham mantra:_ayam tu mayA_ucyate |

ब्रह्मा_उवाच ।

brahmA_uvAca |

हिम.अद्रेर् उत्तरे पार्श्वे कर्कटी नाम राक्षसी ॥३।६९।१३॥

hima.adre:_uttare pArzve karkaTI nAma rAkSasI ||3|69|13||

विषूचिका.अभिधाना सा नाम्ना_अपि_अन्याय बाधिका ।

viSUcikA*abhidhAnA sA nAmnA_apy_anyAya bAdhikA |

तस्या उवाच ।

tasyA uvAca |

<ॐ ह्रीं.ह्रां.रीं.राम्  विष्णु.शक्तये नमः ।

<OM.hrIM.hrAM.rIM.rAm  viSNu.zaktaye nama: |

ॐ नमो भगवति विष्णु.शक्तिम्.एनाम्

OM namo bhagavati viSNu.zaktim enAm

ॐ.हर.हर नय.नय पच.पच मथ.मथ उत्सादय उत्सादय

OM hara.hara naya.naya pacha.pacha matha.matha utsAdaya utsAdaya

दूरे कुरु स्वाहा हिमवन्तम् गच्छ जीवः सः सः सः

dUre kuru svAhA himavantam gaccha jIva: sa: sa: sa:  

चन्द्र.मण्डल.गतो_असि स्वाहा> ।

candra.maNDala.gata:_asi svAhA>

हिम.शैल.अभिमुख्येन विद्रुताम् ताम् विचिन्तयेत् ।

hima.zaila*abhimukhyena vidrutAm tAm vicintayet |

कर्कटीम् कर्कश.आक्रन्दाम् मन्त्र.मुद्गर.मर्दिताम् ॥३।६९।१५॥

karkaTIm karkaza.AkrandAm mantra.mudgara.marditAm ||3|69|15||

आतुरम् चिन्तयेच्_चन्द्रे रसायन.हृदि स्थितम् ।

Aturam cintayet_candre rasAyana.hRdi sthitam |

अजरा.मरणम् युक्तम् मुक्तम् सर्वाधिविभ्रमैः ॥३।६९।१६॥

a.jarA.maraNam yuktam muktam sarvaÂdhi^vibhramai: ||3|69|16||

साधको हि शुचिर् भूत्वा स्वाचान्तः सु.समाहितः ।

sAdhaka:_hi zuci:_bhUtvA svAcAnta: su.samAhita: |

क्रमेण_अनेन सकलाम् प्रोच्छिनत्ति विशूचिकाम् ॥३।६९।१७॥

krameNa anena sakalAm procchinatti vizUcikAm ||3|69|17||

इति गगन.गतिस् त्रि.लोक.नाथो गगन.ग.सिद्ध.गृहीत.सिद्ध.मन्त्रः ।

iti gagana.gati:_tri.loka.nAtha:_gagana.ga.siddha.gRhIta.siddha.mantra: |

गत* उपगत.शक्र.वन्द्यमानौ निज.पुरम् अक्षय.मायम् उज्ज्वल.श्रीः ॥३।६९।१८॥

gata upagata.zakra.vandyamAnau nija.puram akSaya.mAyam ujjvala.zrI: ||3|69|18||

॥

 

•

oॐm

•

 

 

The mantra of Vishuuchikaa.PlagueNeedle

 

*jd. Concerning the "mantra":

 

The Vishuuchikaa-mantra given here will not please purists: 

each of my three editions,

together with Swami V's transcription,

has some small difference from each of the others.

This might be important if it were a true mantra,

which would.be Samskrtic by nature,

with the articulated Word and its Meaning in close correspondence

but

this is not such a mantra

(though it is given the ostentation of "mahA.mantra")

:

it is a Charm, and Charms have a different process:

they are

evocative rather than reflective.

they evoke

a Bhaawa—a state of becomng, a feeling, a conviction.

they are Prakrtic (common, rather than refined) Samskrtic by nature,

based on feeling rather than form.

 

The Jesus Prayer of the hesychastic monks of the Eastern Christian Church

is this kind of Charm (charism).

one form has 18 syllables (in English), another only two.

there are other forms in between these two.

whether you say,

"Lord Jesus Christ, Son of the Living God, have mercy on me a sinner",

or simply repeat the the name "Jesus" inwardly, again and again,

"each repetition being a beat of the wings of an ever-soaring bird"

—

whatever the form, the fruit of the effort will be

according.with the faith being expressed.

 

As.to the fruit of Vishuuchikaa's "mantra",

it is the cure of disease.

Some translations suggest Cholera, or some similar disease

:

if you think so, you should not use the mantra

unless all other possible recourses have been exhausted.

 

I see the disease differently,

as the illness that Christian monks call "Accidie" or Dryness.

it afflicts them in the same way that it afflict's Hamlet's stepfather Claudius,

his father's murderer,

in a repentant prayer:

"My words rise up, my thoughts remain below:

Words without thoughts never to Heaven go."

 

Ultimately the Karkatii disease is Melancholy,

and the Freedom Method is its cure.

 

 

Karkatii the Crabby

"Snapshot from Unreality"

http://dimeatrees.blogspot.ca/2011/09/crab-Goddess.html

 

alias Vishuuchikaa.PlagueNeedle,

 

is meant to catch your attention.

she is a wonderful parody of the more grotesque Gods:

fat, ugly, she is wily, but not smart.

I call her "Crab-by" because she is a rAkShasa.Ogress, not a crab.

 

Kaaka-Bhushundi, the Quake.Earth-croaker, on the other hand,

is most definitely a crow

: 

but that is matter for another day.)

 

VASISHTHA said—

 

अथ वर्ष-सहस्रेण ताम् पितामह आययौ ।

atha varSa-sahasreNa tAm pitAmaha Ayayau |

दारुणम् हि तपः सिद्ध्यै विष.अग्निः_अपि शीतलः ॥३।६९।१॥

dAruNam hi tapa: siddhyai viSa.agni:_api zItala: ||3|69|1||

.

&

so

a thousand years went.by

until

the GrandFather brahmA appeared to her

to grant a Power

—because.of her hot & harsh tapas—

to cool her fire

.

atha varSa-sahasreNa tAm pitAmaha Ayayau | dAruNam hi tapa: siddhyai

viSa.agni:_api zItala:

.

* 1000 years (in Honorific Numbers) = a decade

anywise a long time to put a demonic body thru such trouble

.

*sv. ... by intense penance one can attain anything — even poisonous fumes are extinguished.

*jd. VLM comments, with unusual wisdom:

"Ardent devotion has the power of displacing even the Gods from their heavenly seats".

*jd. atha varSa-sahasreNa – And so after a thousand years — tAm pitAmaha Ayayau – the Grandfather BrahmA appeared — dAruNa-m hi tapa: siddhyai – for the fulfilment siddhyai of her fierce austerities — viSa.agni-: api zItala-: – and so to cool her poison-fire —

*AB.  … yatas tapa:-siddhau viSa-sahito’gnir api zItalo bhavati | nAsAdhyam tapaso asti i.bh. ||

 

मनसा_एव प्रणम्य_एनम् सा तथा_एव स्थिता सती ।

manasA_eva praNamya_enam sA tathA_eva sthitA satI |

को वरः क्षुच्*छमाय_अलम् इति चिन्ता_अन्विता_अभवत् ॥३।६९।२॥

ka:_vara: kSut*zamAya_alam iti cintA_anvitA_abhavat ||3|69|2||

.

she

made her mental prostration to

him

:

then she sat & thot about all this

:

"What boon would satisfy my hunger?"

perplexed in her thoughts

.

*jd. manasA eva praNamya – Having made obeisance in her mind — enam sA tathaiva sthitA satI – and so she sat thinking about this: — ko vara: kSut-zamAya alam – "What boon will satisfy my hunger? — iti cintA.anvitA- abhavat – thus she was involved in her thoughts —

 

आस्मृतम् प्रार्थयिष्ये ऽहम् वरम् एकम् इमम् विभुम् ।

AsmRtam prArthayiSye_aham varam ekam imam vibhum |

अनायसी च_आयसी च स्याम् अहम् जीव-सूचिका ॥३।६९।३॥

an.AyasI ca_AyasI ca syAm aham jIva-sUcikA ||3|69|3||

.

"I have a good idea!

I

will make

one

wish

.

now

let my power be tireless, hard as nails

:

for

I will be

a needle that pricks the Living.jIva.s"

.

*vlm.3. She soon recollected a certain request,

which she should prefer to her complying God;

and it was to transform her soft and flexible form to the shape of an inflexible iron-nail,

wherewith she could torment all living beings,

(i.e. To make her fleshy form as stiff as a poker,

so as to be able to pierce all others without being pierced herself).

*sv.3.69.3 "Ah, yes, " she thought, "I shall request

that I should become a living steel pin (Sucika), an embodiment of disease.

*jd. prArthayiSye_aham – I will make — AsmRta-m varam ekam - one clever wish — imam vibhu-m – this power — anAyasI ca AyasI ca – both untiring and hard as iron — syAm aham jIva-sUcikA – let me be the Jîva-needle — *AB.  … anAyasI roga-rUpA | …  

 

अस्य_उक्त्या द्विविधा सूचिर् भूत्वा लक्ष्या विशाम्य्_अहम् ।

asya_uktyA dvividhA sUci:_bhUtvA lakSyA vizAmi_aham |

प्राणिनाम् सह सर्वेषाम् हृदयम् सुरभिर् यथा ॥३।६९।४॥

prANinAm saha sarveSAm hRdayam surabhi:_yathA ||3|69|4||

.

and then she thought

:

"Having become a needle

in name and fact,

I can enter the heart of any breathing being,

like a perfume"

.

*AB.  asya brahmaNa uktyA vareNa saha yugapat surabhir ghrANAkRSTam saugandhyam yathA ||3|69|

*vlm.4. At Brahmá's bidding, she bethought in herself; "I will become as thin as a minute pin, in order to enter imperceptibly into the hearts of animals, as the odor of flowers enters the nostrils."

*jd. asya uktyA – This being said — dvividhA sUcir bhUtvA lakSyA – having become a needle in two senses — vizAmi aham – I enter — hRdayam prANinAm sarveSAm saha – the heart of all breathing beings — surabhir yathA – like a fragrance.

 

यथा.अभिमतम् एतेन ग्रसेयम् सकलम् जगत् ।

yathA*abhimatam etena graseyam sakalam jagat |

क्रमेण क्षुत्-विनाशाय क्षुत्-विनाशः परम् सुखम् ॥३।६९।५॥

krameNa kSut-vinAzAya kSut-vinAza: param sukham ||3|69|5||

.

&

she thought.on

:

"I will devour the entire world, if I must, to fully fulfil my bellyful

:

a bellyful is pleasureful."

*vlm.5. "By this means will I suck the heart-blood of beings, to my heart's satisfaction; in this way will my hunger be satiated, and the gratification of my appetite, will give the greatest delight to my soul."

*sv.3.69.5 With this boon I shall simultaneously enter the hearts of all beings and fulfil my desire and appease my hunger. "

*jd. yathA abhimatam etena – so was-thought by-her – graseyam sakalam jagat - I'll-devour entire world - krameNa kSud-vinAzAya – duly for-hunger-destruction – kSud-vinAza: param sukham - hunger-destruction highest pleasure –

 

इति संचिन्तयन्तीम् ताम् उवाच कमल.आलयः ।

iti saMcintayantIm tAm uvAca kamala.Alaya: |

अन्यादृश्यास् तथा दृष्ट्वा स्तनित.अभ्र.आरव.उपमम् ॥३।६९।६॥

anyAdRzyA:_tathA dRSTvA stanita*abhra.Arava.upamam ||3|69|6||

.

to her

joined in thot

then

Brahmaa the LotusDweller spoke

appearing in a different form that rumbled like a thunder-cloud

.

*jd. iti saMcintayantIm - so cogitating, - tAm – To her - uvAca.spoke- kamala.Alaya: – the LotusDweller = anyAdRzyA: tathA dRSTvA – seeing her thus otherwise – stanita*abhra.Arava.upamam - rumbling-cloud-noise-like - rumbling like a thunder-cloud

*VA: - while she was so thinking, lotos-dweller spoke, seeing so (her thoughts?), changing the form, roaring like a thundering cloud. Did he change the form from one sitting in a lotus to a dark cloud?

*AB. The AB commentary has a long word in explanation of anyAdRzyA: which says that (female) ones with otherwise perceptions (anya.AdRzyAH). This refers to noticing her desires different from the usual Yogis. I think the fem. plural is rather inappropriate and this could have been an old typo for anyAdRzyAm tathA ... But this is how it appears in all the editions I have.

*jd. I follow VLM's reading. It is not the only time we find Brahmaa speaking out-of the clouds, like good old Yahweh, and many another God.

*vlm.6. As she was thinking, in this manner, the God discovered her sinister motives, contrary to the character of a yogi; and accosted her in a voice resembling the roaring of clouds. * It is a curious fact in the theological works of Vedánta, that princes and ladies, employed themselves much more to the cultivation of their minds, and to the investigation of mental and spiritual Philosophy, than other persons and tribes. So we see Surúchi, Lílá, Visúchi and Sarasvátí were all female interlocutors in this work and some Upanishads also, though female education was subsequently abrogated by law.

*jd. iti saMcintayantIm - so cogitating, - tAm – To her - uvAca.spoke- kamala.Alaya: – the LotusDweller = anyAdRzyA: tathA dRSTvA – seeing her thus otherwise – stanita*abhra.Arava.upamam - rumbling-cloud-noise-like - rumbling like a thunder-cloud

 

BRAHMAA THE IMMENSE, the Grandfather of all

(rumblingly)

 

पुत्रि कर्कटिके रक्षः-कुल.शैल.अभ्र-मालिके ।

putri karkaTike rakSa:-kula.zaila*abhra-mAlike |

उत्तिष्ठ त्वम् तु तुष्टः_अस्मि गृहाण.अभिमतम् वरम् ॥३।६९।७॥

uttiSTha tvam tu tuSTa:_asmi gRhANa*abhimatam varam ||3|69|7||

.

putri karkaTike rakSa:-kula.zaila*abhra-mAlike |

uttiSTha tvam tu tuSTa:_asmi gRhANa*abhimatam varam ||3|69|7||

.

my crabby maiden, my Demoness, garlanded with a mountain-cloud

:

get up now

for

I am content

to grant you a well-considered *Boon

.

* the ancient deities offer Boons and Curses as rewards

to their devotees

.

if you last for a while in this study you will encounter

The Trial of Boons vs. Curses

but not just now

 

KARKATII THE CRABBY replied—

 

भगवन्, भूत-भव्य.ईश, स्याम् अहम् जीव-सूचिका ।

bhagavan, bhUta-bhavya.Iza, syAm aham jIva-sUcikA |

अनायसी च_आयसी च विधे_अर्पयसि चेद् वरम् ॥३।६९।८॥

anAyasI ca_AyasI ca vidhe_ ऽrpayasi cet_varam ||3|69|8||

.

Lord of my past and future being

let me be a living needle

—

not an iron needle

but just as sharp

:

will you grant this boon

?

bhagavan,

bhUta-bhavya.Iza,

syAm aham jIva-sUcikA |

anAyasI ca_AyasI ca vidhe

arpayasi cet_varam x

.

*vlm.p.7 brahma said, "Daughter Karkati of the rakshasa race, who sits here like a cloud on the inaccessible top of this mountain, know that I am pleased with your tapas and bid you now to raise yourself and receive the boon that you desire of me."

 

 

 

9-10-11

.

"Let it be so!"

:

so

he said to her

and again the Grandfather said

:

"You'll be a needle,

&

they'll call you Vishuuchikaa PlagueNeedle

for

by your subtle Magic you will wreak violence upon everybody

:

on all those who feed badly

&

on all those who undertake evil

and

the stupid mis.situate Badlanders

:

because their malignancies will be a source of trouble,

having entered hRdaya.Heart,

by means of the prANa.s,

after oppressing the lotuses of the spleen

...

et cætera

.

evam astu

iti tAm uktvA

punar Aha pitAmaha: =

sUcikA sa.upasargA tvam bhaviSyasi viSUcikA

sUkSmayA mAyayA

sarva-loka-hiMsAm kariSyasi |

dur-bhojanA dur-AraMbhA mUrkhA du:sthitaya:_ca ye

durdeza-vAsina:_duSTA:_teSAm hiMsA kariSyasi |

pravizyA''hRdayam prANai: padma-plIha.Adi-bAdhanAt

*sv.9 BRAHMA said: So be it; you shall also be Visucika.

*sv.3.69.10 Remaining a subtle thing, you will inflict pain on those who eat the wrong food and indulge in wrong living, by entering their heart.

*vlm.9. Vasishtha said:—The God pronounced "Be it so," and joined, "thou wilt be as a pin, and shalt be called the cholic pain, for thy giving pain to all bodies."

*vlm.10. Thou shalt be the cruel cause of acute pain and pang to all living being; and particularly to the intemperate and hard-working fools, and loose libertines, who are destined to be thy devoted victims,"

*vlm.11. "Moreover shalt thou molest the dwellers of unhealthy districts, and the practicers of malpractices; by entering their hearts with thy infectious breath, and by disturbing their sleep, and deranging the liver and other intestinal parts of the body."

*jd.9 evam astu iti – "So be it!" — tAm uktvA – he said to her; — punar Aha pitAmaha: – and again the Grandfather said, — sUcikA sa.upasargA – a needle carrying infection – also "Needle" with an Upasarga preposition (see the extensive CG entry) — tvam bhaviSyasi viSUcikA – you will be vi.SUcikA PlagueNeedle.

*jd.11 durdeza-vAsina: – Badlands-dwellers — duSTAs teSAm hiMsA kariSyasi – their malignancies will cause trouble — pravizya A-hRdayam prANai: – having enter the Hrdaya, by the PrAnas — padma-plIha.Adi-bAdhanAt – after oppressing the lotus-spleen-&c.??? das....@gmail.com

 

वात-लेख.आत्मिका व्याधिर् भविष्यसि विषूचिका ।

vAta-lekha.AtmikA vyAdhi:_bhaviSyasi viSUcikA |

सगुणम् विगुणम् च_एव जनम् आसादयिष्यसि ॥३।६९।१२॥

saguNam viguNam ca_eva janam AsAdayiSyasi ||3|69|12||

गुण.अन्वित-चिकित्स.अर्थम् मन्त्रो ऽयम् तु मया_उच्यते |

guNa.anvita-cikitsa.artham mantra:_ayam tu mayA_ucyate |

.

"You'll be a windstroke of disease.

You will be called

Vishuuchikau the Needle

&

you'll prick

alike

the virtuous and unvirtuous: all such people you'll overcome"

vAta-lekha.AtmikA vyAdhi: x

bhaviSyasi viSUcikA x

saguNam viguNam ca_eva x

janam AsAdayiSyasi x

guNa.anvita-cikitsa.artham

mantra:_ayam tu mayA_ucyate x

.

for those who have the skill of healing,

this mantra is told by me

:

thus

:

*jd. vlm's style here and everywhere is Fake Biblical, the Elizabethan English of the King James Holy Bible. *vlm.12. "Thou shalt be of the form of wind (in the bowels), and cause bile and flatulence under the different names of colic diseases, and attack the intemperate both among the wise and unwise."

guNa.anvita-cikitsa.artham – virtue-possessed.healing-purpose – For those possessed of the virtue of healing — mantro 'yam tu mayA- ucyate – this Mantra is uttered by me:  

 

 

BRAHMAA THE IMMENSE went.on...

 

हिम.अद्रेर् उत्तरे पार्श्वे कर्कटी नाम राक्षसी ॥३।६९।१३॥

hima.adre:_uttare pArzve karkaTI nAma rAkSasI ||3|69|13||

.

On

a mountain top in the Home of Snow

is

a darksome Raakshasii Ogress

&

she's called Karkatii the Crab

.

*vlm.13. "The wise when attacked by thee, will be healed by repeating this runic mantra, which I will here propound for their benefit,"

*sv.3.69.13 However, one can attain relief by the use of the following mantra:

*jd. himAdrer uttare pArzve – On a mountain top in the Home of Snow — karkaTI nAma rAkSasI – is a RAkShasî Ogress called Karkatî the Crab.

 

विषूचिका.अभिधाना सा नाम्ना_अपि_अन्याय बाधिका ।

viSUcikA*abhidhAnA sA nAmnA_apy_anyAya bAdhikA |

<ॐ ह्रीं-ह्रां-रीं-राम्  विष्णु-शक्तये नमः ।

<OM-hrIM-hrAM-rIM-rAm  viSNu-zaktaye nama: |

ॐ नमो भगवति विष्णु-शक्तिम्-एनाम्

OM namo bhagavati viSNu-zaktim enAm

ॐ-हर-हर नय-नय पच-पच मथ-मथ उत्सादय उत्सादय

OM hara-hara naya-naya pacha-pacha matha-matha utsAdaya utsAdaya

दूरे कुरु स्वाहा हिमवन्तम् गच्छ जीवः सः सः सः

dUre kuru svAhA himavantam gaccha jIva: sa: sa: sa:

चन्द्र-मण्डल-गतो_असि स्वाहा> ।

candra-maNDala-gata:_asi svAhA>

इति मन्त्री महा-मन्त्रम् न्यस्य वामकर.उदरे ।

iti mantrI mahA-mantram nyasya vAmakara.udare |

मार्जयेत्_आतुर-आकारम् तेन हस्तेन संयुतः ॥३।६९।१४॥

mArjayed Atura-AkAram tena hastena saMyuta: ||3|69|14||

.

viSUcikA*abhidhAnA sA nAmnA_api_anyAya bAdhikA |

<OM-hrIM-hrAM-rIM-rAm  viSNu-zaktaye nama: |

OM namo bhagavati viSNu-zaktim-enAm

OM-hara-hara naya-naya paca-paca matha-matha utsAdaya utsAdaya

dUre kuru svAhA himavantam gaccha jIva: sa: sa: sa: candra-maNDala-gata:_asi svAhA> |

iti mantrI mahA-mantram nyasya vAmakara.udare |

mArjayet_Atura-AkAram tena hastena saMyuta: ||3|69|14||

 

<aum-hrIm-hrAm-rIm-rAm

viSNu-zaktaye nama: |

aum namo bhagavati viShNu-shaktim enAm aum

hara-hara

naya-naya

pacha-pacha

matha-matha

utsAdaya utsAdaya

dUre kuru

svAhA

himavantam gaccha jIva:

sa: sa: sa:

candra-maNDala-gata:_asi

svAhA>

<औम्-ह्रीम्-ह्राम्-रीम्-राम्

विष्णु-शक्तये नम: ।

औम् नमो भगवति विष्णु-शक्तिम्_एनाम् औम्

हर-हर

नय-नय

पच-पच

मथ-मथ

उत्सादय उत्सादय

दूरे कुरु

स्वाहा

हिमवन्तम् गच्छ जीव:

स: स: स:

चन्द्र-मण्डल-गतो_असि

स्वाहा>

Such is the mantra. Let it be bound on the left arm, and the body anointed with that hand.

*AB. anyAyA nyAya-pathAti-vartinas teSAm bAdhikA | dvi-vidhA hi viSNu-zaktir AdyA mAyA yad adhInA anyA: sarvA: zaktya: | aparA tu tad adhInA prati-vastu-niyatA sAttvikAdi-bheda-bhinnA ca | tatra tAmasyA: saMhAra-zakter aMzA: prANiduSkarma-phala-janana-zakti-vizeSA rogA: | atas tan-nivRttaye AdyA mAyA-zakti: praNava-mAyAdi-rahasya-bIjai: paJcabhi: saMbodhya namaskRtya prArthyate | auM-iti caturdhyantam | nama: zabda-yogAt | parabrahmAtmikAyai nama ity artha: | bhago mAhAtmyam sarva-niyamana-vIryam vA tadvati Adya-viSNu-zakte: tvam dvitIyAm enAm tvad-aMza-bhUtAm rogAtmikAm viSNu-zaktim | auM-kAra-vAcye kAraNa-svarUpe, <hara-hara> bhRzam upasaMharA | "nitya-vIsayoh" iti bhRzArthe dvir-vacanam | naya sva-sthAnam prApaya | paca pokeneva sadyo mRdU kuru | matha dadhivad viloDya | utsAdaya asmAt sthAnAd anyato naya | uktair anyair vA prakarair dUre kuru | svAheti havir dAnAdinA pUjyatva-dyotanArtham | evam Adi-zaktim saMprAthyam tad adhInA roga-zakti: prArthyate himavantam sva-sthAnam gaccheti | tato rogiNam pratyAha | sa: praktana-duSkarmaNAbhbhUta: sa rogenAbhibhUta: sa mRtyunA vAkRSyamAnastvam mantra-sAmardhyAn mRtojjIvanamAmRtena saMpUrNA candra-maNDalam madIya-bhAvatayA gata: prApto 'si | ante svAheti dIpte'gnau haviSa iva pUrNa-candra-maNDale rogiNo bhavanayA prakSepa: kArya iti dyotanArtham |

iti imam mantrI likhitvA vAmakArasyodare tale nyasya ||3|69|

*sv.14 himAdrer uttare pArzve karkatI nAma rAksasI / viSUcika*abhidhAnA sA namnA- apy anyAya-bAdhikA // aum hrIMhrAMrIMrAm viSNu-zaktaye nama: | aum namo bhagavati viSNu-zaktim* enAm aum hara hara daha daha hana hana paca paca matha matha utsAdaya utsAdaya dUre-kuru svAhA himavantam gaccha jIva: sa: sa: sa: candra-maNDala-gato 'si svAhA ||3|69| [This is the AB & VLM text].

Internet SV text:

himadrer uttare parsve karkati nama raksasi visucikabhidhana sanamna 'py anyayabadhika om hram hrim srim ram visnusakttaye namo bhagavati visnusaktti ehi enam hara hara daha daha hana hana paca paca matha matha utsadaya utsadaya dure kuru kuru svaha visucike tvam himavantam gaccha gaccha jivasara candramandalam gato 'si svaha

Hardcopy

om hrAm hrIm zrIm ... viSNu-zaktti ehi enAm ... hara hara daha daha hana hana paca paca ... dUre dUre kuru kuru svAhA ... gaccha jIva: sa: sa: sa: ...

Dwi reading:

...hrIMhrAm ...

... aum harahara naya naya paca paca ... dUre kuru svAhA ... gaccha jIva: sa: sa: sa: ...

*sv.15 One who is proficient in this mantra should wear it on his left arm and, thinking of the moon, pass that hand over the patient who will be cured at once.

*vlm.14.

The mantra runs thus:—"There lives Karkatí, the RákShasi, in the north of the snowy mountain; her name is Visúchiká, and it is for repelling her power that I repeat this mantra; "Om, I bow to kring, krang and ring, rang—the powers of Vishnu, and invoke the Vaishnavi powers to remove, destroy, root out, drive away this colic pain, far beyond the Himálayas, and afar to the orb of the moon. Om, (amen) and swáhá (soho), be it so." Let these lines be held on the left arm as as amulet.

 

हिम-शैल.अभिमुख्येन विद्रुताम् ताम् विचिन्तयेत् ।

hima-zaila*abhimukhyena vidrutAm tAm vicintayet |

कर्कटीम् कर्कश.आक्रन्दाम् मन्त्र-मुद्गर-मर्दिताम् ॥३।६९।१५॥

karkaTIm karkaza.AkrandAm mantra-mudgara-marditAm ||3|69|15||

.

if you meet her on your pilgrimage,

consider her a runaway,

when the merciless karkaTI gets pounded

under the hammer

of this mantra

!

hima-zaila*abhimukhyena

vidrutAm tAm vicintayet |

karkaTIm karkaza.AkrandAm

mantra-mudgara-marditAm x

.

*vlm.15. "Then rub the painful part with the palm of that hand, and think the colic Karkatí to be crushed under the mallet of this amulet, and driven back beyond the hills with loud wailing."

*sv.15 One who is proficient in this mantra should wear it on his left arm and, thinking of the moon, pass that hand over the patient who will be cured at once.

.AS: One should think of her as running away towards the Himalaya, shrieking (because of ) being pounded by the Mantra.

*jd. hima-zaila*abhimukhyena – headed-for the snowy mountains — vidrutAm tAm vicintayet – consider/imagine her to be running-away — karkaTIm karkaza.AkrandAm – that Karkatî, mercilessly shrieking — mantra-mudgara.marditA-m – mantra-hammer.pounded.

*AB:  ... vidrutAm palAyitAm ||3|69|

 

16-17

आतुरम् चिन्तयेच्_चन्द्रे रसायन-हृदि स्थितम् ।

Aturam cintayet_candre rasAyana-hRdi sthitam |

अजरा.मरणम् युक्तम् मुक्तम् सर्वाधिविभ्रमैः ॥३।६९।१६॥

a-jarA.maraNam yuktam muktam sarvaÂdhi^vibhramai: ||3|69|16||

साधको हि शुचिर् भूत्वा स्वाचान्तः सु-समाहितः ।

sAdhaka:_hi zuci:_bhUtvA svAcAnta: su-samAhita: |

क्रमेण_अनेन सकलाम् प्रोच्छिनत्ति विशूचिकाम् ॥३।६९।१७॥

krameNa anena sakalAm procchinatti vizUcikAm ||3|69|17||

.

what

somebody diseased conceives

in

his moonlit mind shining within his nectar-heart

so

he becomes

ageless and deathless, fit and free

+

a Saadhaka

.

having become pure, rinsing his mouth,

with his full attention doing everything

duly

he ejects Vishuucikaa

.

Aturam cintayet_candre rasAyana-hRdi sthitam |

a-jarA.maraNam yuktam muktam sarva.Âdhi.vibhramai: ||3|69|16||

sAdhaka:_hi zuci:_bhUtvA svAcAnta: su-samAhita: |

krameNa anena

sakalAm procchinatti vizUcikAm

sAdhako hi zucir bhUtvA – … the SAdhaka, once having become pure — svAcAnta: – washing the mouth — su-samAhita: – fully attentive — krameNa anena sakalAm – doing everything in due order — procchinatti vizUcikAm – removes/cuts-out vi.SUcikA.

*AB. This applies to the patient, the one affected by the disease. • One should imagine the affected one as being on the moon dripping elixir, without old age and death, free of all mental confusions. -- Following the YV philosophy, we see that just a Mantra recitation is not enough for the cure. It is the Chit of the  one who is executing the cure (the priest or shaman or vaidya)  also forms a vision of the disease running away and the patient in perfect health. This is what makes the cure happen. I would suggest that the words of the Mantra are probably just to create the faith in the patient!

*vlm.16. Let the patient think the medicinal moon to be seated in his heart, and believe himself to be freed from death and disease; and his faith will save his life and heal his pain."

*vlm.16. Let the patient think the medicinal moon to be seated in his heart, and believe himself to be freed from death and disease; and his faith will save his life and heal his pain."

*AB:  ... su-samAhita: a-vyagra=citta: ||3|69|

*vlm.17. "The attentive adept, who having purified himself with sprinkling the water in his mouth, repeats this formula, he succeeds in a short time to remove the colic pain altogether."

*jd. Aturam cintayet candre – When the one-diseased conceives as-in the moon — the Mind - sarva.adhivibhramai: – with all-over.confusions/perturbations. - rasAyana-hRdi sthitam – moon seated-in the nectar-heart — ajara.amaraNam – ageless-deathless — yuktam muktam – fit, free —

*jd. sAdhako hi zucir bhUtvA – … the SAdhaka, once having become pure — svAcAnta: – washing the mouth — su-samAhita: – fully attentive — krameNa anena sakalAm – doing everything in due order — procchinatti vizUcikAm – removes/cuts-out vi.SUcikA.

 

VASISHTHA continued:

 

इति गगन-गतिस् त्रि-लोक-नाथो गगन-ग-सिद्ध-गृहीत-सिद्ध-मन्त्रः ।

iti gagana-gati:_tri-loka-nAtha:_gagana-ga-siddha-gRhIta-siddha-mantra: |

गत* उपगत-शक्र-वन्द्यमानौ निज-पुरम् अक्षय-मायम् उज्ज्वल-श्रीः ॥३।६९।१८॥

gata upagata-zakra-vandyamAnau nija-puram akSaya-mAyam ujjvala-zrI: ||3|69|18||

.

so

:

he followed Sky Road, the Lord of the Three Worlds,

using the power of his sky-going Mantra,

and was saluted by the rising Lord Indra

in his indestructible home city—

and what a wonder he was in his great glory

!

iti gagana-gati:_tri-loka-nAtha:_

gagana-ga-siddha-gRhIta-siddha-mantra: |

gata upagata-zakra-vandyamAnau

nija-puram akSaya-mAyam ujjvala-zrI: x

.

*vlm.18. The lord of the three worlds then disappeared in the air, after delivering this efficacious amulet to the Siddhas attending upon him. He went to his splendid seat in heaven, where he was received by the God Indra, who advanced to hail him with his hosannas.

*jd. iti gagana-gati: – So the sky-going — tri-loka-nAtha: – Three-Worlds.Lord — gagana-ga.siddha=gRhIta+siddha-mantra: – sky-going.power=grasping+power-mantra — gate – having gone — upagata-zakra-vandyamAnau – saluting the arising shakra — "vande!" - nija-puram – to his own city — akSaya-mAyam – an indestructible construction — ujjvala-zrI: – he was wonderfully glorious!

x

xx16 17 18

 

 

oॐm

 

Pur.Encyc. #kArkaTI

 

BRAHMÂ, AND THE GIANTESS KARKATÎ

 

In days of old, a ferocious giantess named Karkatî lived on the northern side

of the Himalayas. Because of the hugeness of her body and the scarcity of food

she became famished.

She began to do penance for the alleviation of her hunger and thirst.

She stood on one leg in the Himâlaya Mountain,

fixing her eyes on the sun in the day and on the Moon in the night,

and the severe penance continued for a thousand years.

Then Brahmâ appeared before her and told her that she could ask for any boon.

She said "I wish to become a Suci (Needle) as hard as iron,

having the form of disease. This is the boon I pray for, Brahmâ".

Brahmâ blessed her and said,

"Let it be so, my daughter, you shall be a suchika (needle)

with the prefix 'V' that is Visucika (Spasmodic cholera).

You can eat those who eat stale food, those who are wicked,

those who sit in places where they ought not to sit and those who are hard-hearted. Enter into their bodies and affect their hearts, spleens and life-breaths.

Thus carry out the work of destruction. You can affect both the good and the bad.

But good people should not be killed. So to save them from death,

you can use this mantra (spell).

"OM, hrarh, hrirh, srhh, sarh, visnusaktaye, namah; bhagavati visnusakti ehi, enaih hara hara: dehe hana hana  paca paca matha matha : utsadaya utsadaya : dure kuru kuru svaha visucike ! tvaih himavantarh gaccha jivasarah candramandalam gatasi svaha."

Saying these words Brahmâ disappeared.

Karkatî made her body smaller and smaller and finally assumed the shape of a needle. After that she began her work by entering the body of those who had lost their energy

because of illness, in the form of a needle of gout, and caused Cholera, and

the body of those who were lean and worn and weary, in the form of internal cholera.

Thus assuming two bodies and killing countless people she travelled for a long time

in the earth and the sky, until she herself felt aversion to her work.

When she remembered her original form she loathed the needle-form.

Karkatî again went to the vicinity of the Himâlayas and began to do [tapas] penance, which lasted for another thousand years. Thus she became pure

and by the power of thinking, she acquired spiritual knowledge.

Then she wanted to be saved from the mirage of birth and death, to attain which,

she did penance for yet another thousand years, at the end of which,

the highly pleased Brahmâ appeared before her and said,

"Daughter Karkatî, all the darkness is erased from your heart

and you have attained deliverance from delusion.

Now I will bless you according to your wish.

Receive your original body and walk about in the worlds eating the ignorant,

bad beginners, the imprudent, those who sit in bad places and dwell in bad places."

She became a giantess again, but as she had attained purity of soul,

she engaged herself in deep meditation which was free from doubt.

The meditation lasted for a long time.

Finally her mind wavered.

Then she remembered about worldly things and felt hunger.

She remembered, "Brahmâ has ordained the wicked as my food. So I shall seek them."

Thinking thus she went to a jungle in the vicinity of the Himalayas.

That was the dwelling place of foresters.

In that dark night the King and the minister of the foresters approached the place where Karkatî sat. Karkatî seeing them thought, "let me know first

if they are good or bad." So she decided to ask them some questions.

She asked them in a voice like thunder. "Who are you?

Are you enlightened sages or ignorant fools? say quickly."

The king of the foresters hearing this replied in a cynical way. "You insignificant ghost? What is your form? Where do you sit? Let us see your powerless body.

Who is there to fear at your sound which is like the humming of a she-beetle?"

Hearing this reply Karkatî showed her tusks and laughed loud, to spread light,

and to terrify them. They heard the loud roaring sound of her laugh and saw her

huge form in the light. But those mighty heroes were not at all shaken

by the sound they heard or the sight they witnessed.

The Minister looked at her and said,

"Hey, Giantess! These delusions of yours will have no effect on us.

Even if a number of mosquitoes like you come before us, they will be only dry leaves before wind. You are acting like this merely for food. So what is your need?

Tell us, we will satisfy you". Hearing the words of the minister

Karkatî knew that her might was useless before such valiant men.

She thought them to be sages. So she said "Hey mighty heroes. Who are you?

Tell me the truth". The minister said: "This the King of foresters

and I am his minister.

We came for a night-walk to find out and punish wicked people like you."

The giantess appreciated them and said: "I am about to put some questions to you.

If you give me suitable answers you will be saved."

The King agreed. The questions put by her are given below

in the order they were asked :

1) Inside what atom which is unit and multiple at the same time,

do the lakhs of universes originate and vanish as bubbles in a sea?

2) What does shine as ether and non-ether?

3) What is it that is something and nothing?

4) What is it that is going and not going at the same time?

5) What is it that has taken form from voidness?

6 ) What is it that is moving and at the same time stationary as a rock?

7) Who draws pictures in clear sky?

8) In what seed do the worlds exist as a big tree in its seed?

9) From what substance

can the living and non-living things in the worlds, not be separated

as the foam and waves cannot be separated from the ocean?

10) What substance is dualism not separate from (others) as fluidity from water?

The reply given by the minister to each question is given below

in the order of the questions.

1 ) Hey, Giantess : All the questions you have put before us encased in figurative words discernible only to the Vedic sages, are concerned with the supreme Being.

The atom is the supreme Spirit

which is beyond all knowledge of the mind and the senses.

As it is without organs of action it is as unmanifested as the sky.

And inside that supreme atom which could be felt only by the mind,

crores and crores of bubbles of universes originate and vanish due to frailty.

2 ) The impersonal Supreme Being, having no substance, pervades everything.

This Supreme Being, Brahman, is pure knowledge (Jnanasvarupa).

It is the sky and the non-sky.

3) As it is indescribable the Impersonal Supreme Spirit is nothing,

but as it is a reality it is something.

4) As it pervades everything accessible,

the Impersonal Supreme Spirit has the quality of motion.

But as it has no emotions and as there exists no space beyond,

it is motionless.

5) As it is inaccessible to others the Supreme Spirit is having no existence,

but as it is the essence of everything that is good, it has existence.

6) The Supreme Spirit is the radiance of motion or activity

and as there is nothing else to be found out, that is, as it doesn't know anything else,

it is as rigid as a rock.

7 ) In the clear sky the Supreme Spirit draws the pictures of the universe.

8) Exists in the Supreme Atom.

9 ) As the entire visible world cannot be separated from the Supreme Spirit

nothing is other than the Impersonal Supreme Spirit.

10) The differentiations of the various worlds

are mere appearances of the Supreme Spirit and so dualism is of the same figure.

The King drew Karkatî nearer to the Impersonal Supreme Spirit.

He advised her not to commit slaughter. She accepted the advice.

The King asked her to come to his palace assuming the form of a beautiful woman.

She asked, what could he offer to a giantess as food.

The King said: "You good woman, we shall find out a way for that.

You change yourself to a beautiful woman wearing golden ornaments

and stay in my palace for a while.

I shall arrange to gather sinners, robbers and such other wicked people

who are to be given capital punishment, in thousands from various places,

and shall give them to you. You can take your original form

and take them all to the peaks of the Himalaya and feed on them.

Gluttonous people like to eat in solitude. After having eaten sumptuously,

take some sleep, and a little rest in meditation. When you wake up you come again

and take away people destined to be killed. The slaughter done for the sake of righteousness is not a sin. It is said to be equal to mercy.

When your desire for meditation is over you must come to me.

If an attachment of love is formed even with bad persons

it is difficult to break the love."

Karkatî obeyed the King. They all reached the palace. Within six days

three thousand wicked persons, who were sentenced to death,

were brought before the King, from his own country

and the various dependent countries, and were given to Karkatî.

In the night she took her original form,

gathered all the wicked people who deserved killing

and bidding good bye to the King, went to the Peaks of the Himalayas, (jnanavasistha).

 

13) *brahmA and Haindavas. At the end of the day of

_brahmA there was the great flood, and destroying all the

heavens, *brahmA went to sleep. He woke up next morn-

ing and after the usual morning ablutions, prepared for

creation. He looked around at the sky, and saw some

heavens still engaged in usual activities. He was amazed

at this unusual occurrence. Ten BrahmAs and the count-

less devas (Gods) under them were doing their routine

work. *brahmA stared at the worlds for a long time think-

ing "How is it". Then he by his divine power caused one

of the suns, working in a heaven, to come to him, and

asked him. "Who are you, shining one? How have these

worlds come into existence?"

The Sun said with humility. "Your sons Marici and

others erected a beautiful shed called Suvarnatatam,

in a corner of JarIbudvipa in the valley below Kailasa.

A BrahmAna named Indu arose from that hall.

The BrahmAna who was a Vedic scholar, righteous

and peaceful, led the life of a house-holder with his

wife for a long time. But they were childless. So they

went to Kailasa and did penance to get children. They

entered a natural arbour which was quite silent and began

severe penance. *ziva appeared and said that they

would get children.

In course of time, ten sons were born to them. After

a long time, when the sons had reached manhood the

old parents died. The sons felt very sorry. They regarded

life as short and full of woe and misery. So they went for penance, as they had no relatives left to care for them. They abstained from all the pleasures of the world and

reached Kailasa. They began to meditate upon the

shortness of life. "What is there which is noble in this

world? Is there anything except woe and misery? How

simple is the desire of man for greatness? One thinks

himself prosperous if he becomes a house-holder. The

head of the village is more prosperous than a house-

holder. The King of a dependent state is more powerful

than the head of a village. An independent king is far

more prosperous than a dependent King. When we

think of the state of an emperor how simple is an inde-

pendent king ! When compared with *indra, the Lord

of the three worlds what is an emperor after all? But

there is nothing glorious in the state of *indra also as it

ends in a BrahmAmuhurtta (a period in the life of

BrahmA). So what is there substantial and eternal?

"_brahmA alone is eternal and indestructible." said the

eldest brother. "Concentrate your mind and say to your-

self, 'I am the supreme Being *brahmA seated on a lotus',

and meditate upon it and pray for it and knowledge of

_brahmA will be conferred upon you. "They understood

this and thus the ten brothers became BrahmAs. There

are ten heavens of them. They are ten worlds in the

sky of mind. I am the sun who creates day and night in

one of them," saying thus the Sun went away. *brahmA commenced his activity. (Jnanavasistha, yv3069 &c.).

 

.

oॐm

.

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next Canto:

fm3070 1.ag06.08 On Pins and Needles .z84

https://www.dropbox.com/s/8zcykd918pnzj17/fm3070%201.ag06...08%20On%20Pins%20and%20Needles%20.z84.docx?dl=0

santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
                             -- Yoga Vasishtha 

The complete YVFiles of this masterpiece can be found at

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[Jiva Das]

 

FM.3.50-FM.3.99

https://www.dropbox.com/s/vu9chd079ro6pck/fm3050%201.jl01-02%20FALL%20OF%20A%20KING%20.z50.docx?dl=0

FM3069 TALE OF THE NEEDLE 1.AG5 .z18

https://www.dropbox.com/s/uvmu88bik80jwr3/fm3069%201.ag5%20TALE%20OF%20THE%20NEEDLE%20.z18.docx?dl=0

 

 

 

oॐm

 

FM.3.69

VASISHTHA said—

 

एवम् अस्त्व्_इति ताम् उक्त्वा पुनर् आह पितामह: ।

evam astu_iti tAm uktvA punar Aha pitAmaha: |

सूचिका स.उपसर्गा त्वम् भविष्यसि विषूचिका ॥३।६९।९॥

sUcikA sa.upasargA tvam bhaviSyasi viSUcikA ||3|69|9||

सूक्ष्मया मायया सर्व.लोक.हिंसाम् करिष्यसि ।

sUkSmayA mAyayA sarva.loka.hiMsAm kariSyasi |

दुर्भोजना दुर्.आरंभा मूर्खा दु:स्थितयश् च ये ॥३।६९।१०॥

durbhojanA dur.AraMbhA mUrkhA du:sthitayaz ca ye ||3|69|10||

दुर्देश.वासिनो दुष्टास् तेषाम् हिंसा करिष्यसि ।

durdeza.vAsino duSTA: teSAm hiMsA kariSyasi |

प्रविश्याऽऽहृदयम् प्राणै: पद्म.प्लीह.आदि.बाधनात् ॥३।६९।११॥

pravizyA''hRdayam prANai: padma.plIha.Adi.bAdhanAt ||3|69|11||

.

evam astu.iti tAm uktvA punar Aha pitAmaha: = sUcikA sa.upasargA tvam bhaviSyasi viSUcikA + sUkSmayA mAyayA sarva.loka.hiMsAm kariSyasi = durbhojanA dur.AraMbhA mUrkhA du:sthitayaz ca ye + durdeza.vAsino duSTA: teSAm hiMsA kariSyasi = pravizyA''hRdayam prANai: padma.plIha.Adi.bAdhanAt

BRAHMÂ.THE.IMMENSE went.on...

आतुरम् चिन्तयेच्_चन्द्रे रसायन-हृदि स्थितम् ।

oॐm

fm3070

 

DN3069 TALE OF THE NEEDLE 1.AG5

santoSaH paramo lAbhaH satsaGgaH paramA gatiH |

vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
                             -- Yoga Vasishtha 

The complete YVFiles of this masterpiece can be found at

http://goo.gl/k3hRBX