fm3072 1.ag11.12 The ASCETICESS .z31 https://www.dropbox.com/s/asszpwyrb1ies49/fm3072%201.ag11.12%2
jivadas
DAILY READINGS tu 13 August, 2019
fm3073 1.ag12..14 nArada Retells the Tale_z67
fm6029 2.ag10....13 A Sesqui.century—Wasishtha meets Shiva_z152
fm7127 3.ag13 The EPIC UNIVERSE_z23
https://www.dropbox.com/s/p0ketuq9lzukm8c/fm7127%203.ag13%20The%20EPIC%20UNIVERSE%20.z23.docx?dl=0
fm3072 1.ag11.12 The ASCETICESS .z31
https://www.dropbox.com/s/asszpwyrb1ies49/fm3072%201.ag11.12%20The%20ASCETICESS%20.z31.docx?dl=0
•
oॐm
•
Canto 3.72
The Tale of Karkatii.Crab:
तपस्विनी
Tapaswinii
ASCETICESS
jd:
Karkatii.Crab has realized something
:
it was all a great mistake
:
her idea
—of becoming both a Pin and a Plague as well—
was not much fun
:
not like the days when she was big,
"Like, big as a mountain or something,"
she would say
(wearing a fuzzy mountain.cloud on her head)
.
now
Suuchii the Pin
having no belly to fill
must turn to infecting things as
Wi.suuchi.kaa the Plague
.
Vasishtha said—
3.72.1
सूची सा सम्भवद्_वाणी चिन्तयित्वा_इत्य्_अकम्पनम् ।
sUcI sA sambhavat_vANI cintayitvA_iti_a-kampanam |
पुनस् तद् देह-लाभाय भवाम्य्_आशु तपस्विनी ॥३।७२।१॥
puna:_tat_deha-lAbhAya bhavAmi_Azu tapasvinI ||3|72|1||
.
this Suuchii.Pin is growing eloquent
&
in her thots
is struck by this conclusion
:
"To get my good old Body back.again,
I now become
a Tapaswinii.Asceticess"
!
* sUcI sA sambhavat_vANI - this Suuchii.Pin is growing eloquent – cintayitvA – hvg.thot - iti.so - a-non/without.kampana.tremor/earthquake\compassion-m - puna:_tat_deha-lAbhAya – again to get that Body - bhavAmi_Azu tapasvinI – I must become an Asceticess"
02
इति संचिन्त्य चित्तस्थम् संहृत्य जन-मारणम् ।
iti saMcintya citta.stham saMhRtya jana-mAraNam |
तद् एव हिमवच्*छृङ्गम् जगाम तपसे स्थितम् ॥३।७२।२॥
tat_eva himavat*zRGgam jagAma tapase sthitam ||3|72|2||
.
iti saMcintya - so thinking -
citta.stham saMhRtya. jana-mAraNam – having abandoned the mental affectation of birth&death -
tat_eva – that being so - himavat*zRGgam jagAma – to a Snowy.Mountain-peak she came
.
tapase sthitam
seated in tapas
...
.
03
अपश्यद्_एव सूचित्वम् सा तन्.मानसम् आत्मनि ।
apazyat_eva sUcitvam sA tat.mAnasam Atmani |
प्राण-वात.आत्मिका प्राणैः प्रविश्य हत-मानसम् ॥३।७२।३॥
prANa-vAta.AtmikA prANai: pravizya hata-mAnasam ||3|72|3||
.
she
envisioned her nature as a needle
thru
Manas.Mind immerged in That
.
thus
in the form of Praana.Air
by means of its five Airs
she entered Still Mind
.
apazyat_eva – she knew only a sUcitva."Needle"dentity-.m
sA tat.mAnasam Atmani
prANa-vAta.AtmikA prANai:
pravizya.enter.ing/ed- hata.stricken/beaten\quieted-mAnasa.mental/of.manas.Mind-m
.
*AS. She entered the needle mind and took control (hRtamAnasam). -- jd: All three of my editions, including ABComm, have <hatamAnasam, and the DN script is quite clear.
#hR - #hRta -mfn.- taken, taken away, seized (often ibc. = "deprived or bereft of", "having lost", "-less", [without]) • robbed, ravished, charmed, fascinated, *ratnAv • •• #hRtam - a portion, share MW.
#han - #hata - struck, heaten (also said of a drum), smitten, killed, slain, destroyed, ended, gone, lost (often ibc. = 'destitute of', 'bereft of', '-less') • injured, marred, hurt, wounded (lit. and fig) • struck off (as a head) • knocked out (as an eye) • hit by (instr. or comp) • whirled up, raised (as dust) • visited or afflicted or tormented by, struggling with, suffering from (instr. or comp) • violated (sexually, as a woman) • ruined, undone, hopeless, miserable, wretched (of persons and things • comp.) • worthless, useless • hatam - n. striking, killing, hurting — y1027.010
x
xx3.72.1 02 03
04
अथ_आत्मन्य्_एव सूचित्वम् पश्यत्य्_एव मनोमयम् ।
atha_Atmani_eva sUcitvam pazyati_eva mana:-mayam |
प्राण-वात-शरीरा_असौ जगाम हिमवच्*छिरः ॥३।७२।४॥
prANa-vAta-zarIrA_asau jagAma himavat*zira: ||3|72|4||
.
now
in her very self she knew
"needle"dentity
so
her "Suuchii"dentity's a Mind.construct
&
so
her prANa.Air-Body went to a Snowy.Mountain-top
.
*AS. With the body formed by the prANavAta, she went to Himalayas.
atha_Atmani_eva
sUcitva."Needle"dentity-.m pazyati.see/knowing- eva
manomaya.Mind.made.m |
prANa-vAta-zarIrA_asau jagAma himavat*zira:
.
* -tvam-ity, "x"dentity / -tA-ness
*vlm. ... wafted by her vital breath ...
* atha Atmani_eva – so in herSelf is only – sUcitva."Needle"dentity-m - pazyati_eva mana:.mayam –seeing only what's made by Mind - prANa-vAta.wind/blown-zarIrA – her body borne on Praanic Air - asau jagAma himavat*zira: - came to the top of Snowy.Mountain
05
दृढ.दाव.अनले तत्र सर्व.भूत-विवर्जिते ।
dRDha.dAva.anale tatra sarva.bhUta-vivarjite |
महामहा-शिला.आभाभा-रूक्षे पांसु-विधूसरे ॥३।७२।५॥
mahAmahA-zilA.AbhAbhA-rUkSe pAMsu-vidhUsare ||3|72|5||
.
she
sat there circled by a fire,
another creature not in sight,
radiant with roughness,
like a hugely gloomy mountain,
thick with dust
.
dRDha.dAva.anale tatra
sarva.bhUta-vivarjite
mahAmahA-zilA.AbhAbhA-rUkSe
pAMsu-vidhUsare
.
*vlm.5. There she remained alone and apart from all living beings, and sat amidst burning fires, with her form of an ash-coloured stone (i.e. besmeared by ashes like yogi).
06
तस्थौ अभ्युदिता_इव_असौ निस्तृणे विपुले स्थले ।
tasthau abhyuditA_iva_asau nistRNe vipule sthale |
मरौ अकस्मात् संजात-शुष्का तृण-शिखा यथा ॥३।७२।६॥
marau akasmAt saMjAta-zuSkA tRNa-zikhA yathA ||3|72|6||
.
she
s
t
o
o
d
:
as.if
she were a single sprout of grass in a great grassless place
—in a desert somewhere—
a blade of grass shrunk.to a sprig hay
.
tasthau abhyuditA_iva_asau
nistRNe vipule sthale
marau akasmAt
saMjAta-zuSkA
tRNa-zikhA yathA
.
*AS. There she stayed as if suddenly arisen (abhydita ive) in a large
grass less place. marau means in a desert - so like a dry blade of grass
suddenly formed in the desert.
*vlm.6. She sat there as a sprout of grass, springing in that dry and grassless
spot; but soon faded away, to a blade of withered hay in the sandy desert.
x
xx04 05 06
07
सु.सूक्ष्मस्य एक.पादस्य सार्धेन_एव_आश्रिता_उर्वरा ।
su.sUkSmasya eka.pAdasya sArdhena_eva_AzritA_urvarA |
स्व.संवित्-एकपाद.आत्म तपः कर्तुम् प्रचक्रसे ॥३।७२।७॥
sva.saMvit-ekapAda.Atma tapa: kartum pracakrase ||3|72|7||
.
on her one tiny foot supported by the earth,
a selfaware.onefooted-self,
and
she made her tapas
.
su.sUkSmasya eka.pAdasya
sArdhena_eva_AzritA_urvarA
sva.saMvit-ekapAda.Atma
tapa: kartum pracakrase
.
* sva.saMvit / su.asaMvit
*vlm.7. She remained standing on tip.toe of her only one foot, and continued in the castigation of her own self. (Standing of the one legged needle, represented the posture of devotees standing on one leg).
*VA. - stuck in soil by one-half, standing on one very subtle foot, in own consciousness staying, she was doing her tapas. *AS. Like soil resting on half of a very tiny foot, with just one foot formed by her mind, she started doing tapas.
08
सूक्ष्म-पाद-तलेन_एषा वसुधा-रेणु-संकटी ।
sUkSma-pAda-talena_eSA vasudhA-reNu-saMkaTI |
निवार्य त्रिपदीम् कृत्स्नाद् यत्नेन_उर्ध्व-मुखी स्थिता ॥३।७२।८॥
nivArya tripadIm kRtsnAt_yatnena_urdhva-mukhI sthitA ||3|72|8||
.
covered with dust,
on tiptoe,
she
disdained to take a step,
but held.to a firm posture,
her head raised,
constantly looking.to the sky
.
sUkSma-pAda-talena_eSA
vasudhA-reNu-saMkaTI
nivArya.checking/stopping-
tripadIm
kRtsna.whole/entire-At
yatnena_urdhva-mukhI sthitA
.
*VA. - with the tip of her subtle end, she stick in dust on the mountain, with 2 more supports from her hip??? (making her tripod) she stays raising her face.
*AS. Even with her tiny foot, she was stepping on the particles of dust. By removing the triple concepts of front, middle and back completely (for she was essentially one dimensional), she stayed upright with effort.
*jd: one meaning of tripadI in MW is simply "making 3 steps". so perhaps "avoiding (the need to take) three steps entirely". AS's dimensional approach is an interesting alternative; but a needle is essentially three-dimensional. a topologist would note that, if a rubber needle were pressed and stretched properly, it would become a doughnut (torus), the eye of the needle becoming the doughnut-hole. the term is also evocative of the three steps taken by *vAmana the Dwarf (*indra's younger brother, and the avatar of *viSNu.)
*vlm.8. She lightly touched the ground with her tiptoe stature, and avoiding all sidelong looks, gazed on the upper sky with her upraised face and uplifted eyes. *sv.8 3-10 Standing as if on one foot, she began her penance.
09
कृष्णत्व-हिंस्रता-तैक्ष्ण्य-व्याप्त्य्.आस्य-पवन.आशनैः ।
kRSNatva-hiMsratA-taikSNya-vyApti.Asya-pavana.Azanai: |
यत्नात् पदम् निबध्नन्ती रेणु.अणु.उपल-संकटे ॥३।७२।९॥
yatnAt padam nibadhnantI reNu.aNu.upala-saMkaTe ||3|72|9||
.
her face was dark and angry as she ate the air
and found her balance
pressing her one foot deep into the stones and dust
.
kRSNatva-hiMsratA-taikSNya-vyApti.Asya-pavana.Azanai:
yatnAt padam nibadhnantI
reNu.aNu.upala-saMkaTe -
.
*AS. With her darkness (due to iron structure), her fierceness and her sternness, with her mouth imbibing air, she stayed firmly binding her foot in the dust particles and stones. *It is explaining how she achieved her stability.
*vlm.9. The acute point of the black iron needle, firmly preserved its standing posture by penetrating the ground; while it fed itself upon the air, which it inhaled by its uplifted mouth.
x
xx07 08 09
10
अरण्ये क्षुभिताम् सम्पद्.दूरालोक.अर्थम् उत्थिताम् ।
araNye kSubhitAm sampat.dUrAloka.artham utthitAm |
पुच्छ.आकोटि-स्थिताम् वात.आलोलाम् अनुचकार सा ॥३।७२।१०॥
puccha.AkoTi-sthitAm vAta.AlolAm anucakAra sA ||3|72|10||
.
hungry in the forest,
waiting.for a stroke of luck
standing there at attention
for a thousand years
she followed the wind with her nose
.
araNye kSubhitAm
sampat.dUrAloka.artham utthitAm -
puccha.AkoTi-sthitAm –
vAta.alolAm anucakAra sA
.
*AB. ... vAtena_api_alolAm ... ||3|72|
*VA. - in wilderness, eager to complete her
tapas, to see far, she stood high on her end at the highest peak, unagitated by
wind. *AS. To the hungry things in the forest looking from afar, she looked
like part of the blades of grass lolling in the wind.
*vlm.10. The scarcity of food in the forest, made it look up as in quest of
some prey coming from a distance; while its lower part shaking with the wind,
enticed the unwary to approach towards it.
*sv.10 3-10 Standing as if on one foot, she began her penance.
11
मुख-रन्ध्र-विनिष्कान्ता तस्या* भास्कर-दीधितिः ।
mukha-randhra-viniSkAntA tasyA* bhAskara-dIdhiti: |
सखी.बभूव सूचि.आभा पश्चात्.भाग.एक-रक्षिणी ॥३।७२।११॥
sakhI.babhUva sUci.AbhA pazcAt.bhAga.eka-rakSiNI ||3|72|11||
.
the sunlight passed thru her eye.hole,
and struck the ground behind her,
and it became a friendly guardian,
her Protector of the Backside
.
*vlm.11. The ray of light issuing as a pencil from the needle hole,
became like its attendant guard on the hinder part.
.
her mukha.mouth.face/entrance-
randhra.cavity-viniSkrAnta.gone/come.out-A - tasyA:.@that - bhAskara.light.maker/sun-
dIdhiti.radiance/splendor-:
sakhI.xx- babhUva.I/U/ze.was/became - suucii.Needle-AbhA.shining.forth-
pazcAt.after\western-bhAga.part-eka.only/one-rakSi.protector-NI-ess
.
#randhra -n.- rarely m. (prob. >rad) a slit, split, opening, aperture, hole, chasm, fissure, cavity etc. etc. (nine openings are reckoned in the human body see under kha-; and sometimes a tenth in the skull, as in the fontanel of an infant) +
12
क्षुद्रे ऽपि स्वजने भूते ऽप्य्_एति वत्सलता जनः ।
kSudre_api svajane bhUte_api_eti vatsalatA jana: |
दीधित्या_अपि सुखी-वृत्तम् सूच्याम् शुचितया भृतम् ॥३।७२।१२॥
dIdhityA_api sukhI-vRttam sUcyAm zucitayA bhRtam ||3|72|12||
.
however low,
however common a creature.
a person takes a liking to them
.
however bright,
however glorious the splendor,
her Sunbeam was a pleasure and a bright delight
to Suuchii.Pin
.
kSudre_api
svajane bhUte_api
eti vatsalatA jana:
dIdhityA_api
sukhI-vRttam sUcyAm zucitayA bhRtam
.
*vlm.12. As men are kindly disposed towards the mean, that are favourites to them; so was the needle attached to the pencil of ray, that became its constant attendant.
x
xx10 11 12
13
बभूव तस्याः स्वच्छाया द्वितीया तापसी सुखी ।
babhUva tasyA: svacchAyA dvitIyA tApasI sukhI |
एवम् सुची_इव मलिना तया पश्चात् कृता_इव सा ॥३।७२।१३॥
evam sucI_iva malinA tayA pazcAt kRtA_iva sA ||3|72|13||
.
babhUva tasyA: svacchAyA*
dvitIyA tApasI sukhI
evam sucI_iva malinA
tayA pazcAt kRtA_iva sA
.
there she was,
in her transparency,
a second Taapasii,
a friend and follower, dark like Suuchii
:
behind,
she always shadowed her
.
*vlm.13. The needle had another constant companion, of its devotion in its own shadow; but the blackness of its person, made it always to remain behind the back.
14
सूच्या तया सु-निर्गत्य सु-पाताक्ष्या स्म कूणितैः ।
sUcyA tayA su-nirgatya su-pAtAkSyA sma kUNitai: |
पश्चात् सख्याभया साधुर् अन्योन्य.आचार-केवलम् ॥३।७२।१४॥
pazcAt sakhyAbhayA sAdhu:_anyonya.AcAra-kevalam ||3|72|14||
.
sUcyA tayA su-nirgatya
su-pAtAkSyA sma kUNitai:
pazcAt sakhyAbhayA sAdhu:
anyonya.AcAra-kevalam
.
then
a dark needle appeared,
as the shadow that held her friend,
Bright.Eye,
and so there were three to carry.on
.
*vlm.14. Thus the shadowy needle and pencil of ray having firmly adhered themselves to the iron needle; these three have always become intimate friends, like all good people mutually assisting one another. *sv.14 13-16 Her shadow became yet another sUcikA, yet another friend.
15
सूच्या_अभि.प्रेक्षिते याता मतिम् द्रुम-लता.आदयः ।
sUcyA_abhi.prekSite yAtA matim druma-latA.Adaya: |
महा.तपस्विनीम् सूचीम् दृष्ट्वा न उत्कण्ठयन्ति के ॥३।७२।१५॥
mahA.tapasvinIm sUcIm dRSTvA na utkaNThayanti ke ||3|72|15||
.
having beheld Suuchi the Pin, the trees and vines considered her
the Grand Asceticess Suuchii
:
to see her
who wouldn't stretch their neck a little
?
.
sUcyA - by/with Shuuchii - in/when abhi.towards/into.prekSita.looked.at/look,glance-e yAtA – she came -
matim druma-latA.Adaya:
mahA.tapasvinIm sUcIm dRSTvA
na utkaNThayanti ke
*vlm.15. The trees and plants of the mountain forest, felt compassion for Súchí on seeing her in this plight; for who is there, that bears no sympathy for the pious devotee, or her penances and austerities?
x
xx13 14 15
16
स्थिर-बद्ध-पदाम् एनाम् स्व-मनो वृत्तिम् उत्थिताम् ।
sthira-baddha-padAm enAm sva-mana:_vRttim utthitAm |
अनिलम् भोजयाम्.चक्रुर् मुख-निर्गत-"भाम्"कृतैः ॥३।७२।१६॥
anilam bhojayAm.cakru:_mukha-nirgata-"bhAm"kRtai: ||3|72|16||
.
&
so the wind
gave pleasure to the Needle,
who stood with her one foot pinned to the ground
:
and the wind was a motion of Manas, her Mind
that whooshed as it passed thru her mouth
.
sthira.firm/steady-baddha.bound.padAm enAm
sva-mana: vRttim utthitAm – her Mind raising the thot -
anilam bhojayAm.cakru:
mukha-nirgata-"bhAm"kRtai:
.
*AS. The action is done by the druma-latA: mentioned in verse 15, who had grown fond of her. They fed her the wind with pollen by spitting it out. The first line describes her. Of course, she avoids all such incidental food also!
*vlm.16. The needle that was thus stuck fast to the ground by its foot, and had sprung up like some faculty of the mind; was fed with the fragrance of the fruitage, blown and borne by the breeze to its uplifted mouth.
17
प्रसूतानि भविष्याणि गीर्वाण.अन्यानि वा चिरम् ।
prasUtAni bhaviSyANi gIrvANa.anyAni vA ciram |
कौसुमानि रजांसि_अस्या* इति_आस्यम् पर्य्.अपूरयन् ॥३।७२।१७॥
kausumAni rajAMsi_asyA* iti_Asyam pary.apUrayan ||3|72|17||
.
begotten
and about.to.be begotten
cloves
and other plants
yielded their pollen to her until she became overfull
.
prasUtAni bhaviSyANi
gIrvANa.anyAni vA ciram
kausumAni rajAMsi_asyA*
iti_Asyam pary.apUrayan
.
*vlm.17. The woodland gods and demigods, continued to fill its mouth with the dust; of blown and unblown flowers in the woods,
*sv.17 Even the trees and creepers of the forest admired sUcikA's penance and radiated their pollens for her to eat.
*AS. The gods and other spirits stayed filling her with pollen for all time, hence past (prasUtAni) or future (bhaviSyANi). Indra even tried to feed her meat particles, but she refused them all.
18
ततो महेन्द्र-प्रहितम् वात-नुन्न.अमिषम् रजः ।
tata:_mahendra-prahitam vAta-nunna.amiSam raja: |
तया त्व्_अभ्रत्व-व्याजेन न निगीर्णाम् मुखे विशत् ॥३।७२।१८॥
tayA tu_abhratva-vyAjena na nigIrNAm mukhe vizat ||3|72|18||
.
so mighty indra sent the wind
with particles of wind.borne food for the cloudlike Ogress
:
but she would let nothing into her mouth
.
tata:_mahendra-prahitam
vAta-nunna.amiSam raja:
tayA tu_abhratva-vyAjena
na nigIrNAm mukhe vizat
.
*vlm.18. But it did not swallow the powdered dust of meat; which the god Indra had caused to be thrown into its mouth, for the purpose of frustrating the efficacy of its devotion.
*sv.18 But she would not consume anything at all. She stood firmly on her resolve. The god of heaven also sent small particles of meat to where she stood; but she would not even let them touch her.
19
न निगीर्णवती तानि रजांसि दृढ-निश्चयात् ।
na nigIrNavatI tAni rajAMsi dRDha-nizcayAt |
अन्तःसारतया कार्यम् लघवो ऽप्य्_आप्नुवन्ति हि ॥३।७२।१९॥
anta:sAratayA kAryam laghava:_api_Apnuvanti hi ||3|72|19||
.
na nigIrNavatI tAni
rajAMsi dRDha-nizcayAt
anta:sAratayA kAryam
laghava:_api_Apnuvanti hi
.
she
did not eat those particles, so strong was her commitment
:
for even the feeble-minded do their duty when their heart is pure
.
she would not drink; she would not take her food
—
not even flower-dust
.
*jd.19|| न निगीर्णवती – not devouring = तानि रजांसि – those particles = दृढ-निश्चयात् – from her firm commitment =
अन्तः-सारतया कार्यं – w/ inner-essence their duty = लघवः अपि आप्नुवन्ति हि – even the light-headed attain.to. – "laghu" (cf. "raghu".; opp. "guru"
*vlm.19. Its fixity of purpose, did not permit it to swallow the delicious powder; because a person however mean he may be, is sure of success by his firmness of mind.
*sv.19 Thus she stood for seven thousand years, utterly motionless,...
x
xx16 17 18 19
20-22
न पिबत्या_अस्य्_असंस्थानि तथा पुष्प-रजांस्य्_अपि ।
na pibatyA_asi_a-saMsthAni tathA puSpa-rajAMsi_api |
विस्मयम् पवनः प्राप सुमेरु.उन्मूलन.अधिकम् ॥३।७२।२०॥
vismayam pavana: prApa sumeru.unmUlana.adhikam ||3|72|20||
आ-शिरः पिहिता पङ्कैः पूरिता_अपि महाजलैः ।
A-zira: pihitA paGkai: pUritA_api mahAjalai: |
विधूता_अपि बृहद्.वातैर्_दग्धा_अपि वन-वह्निभिः ॥३।७२।२१॥
vidhUtA_api bRhat_vAtai:_dagdhA_api vana-vahnibhi: ||3|72|21||
भिन्ना_अपि करक.आपातैर् भ्रामिता_अपि तडिद्.भ्रमैः ।
bhinnA_api karaka.ApAtai:_bhrAmitA_api taDit.bhramai: |
उद्वेजिता_अपि जलदैः क्षोभिता_अपि_अति.गर्जितैः ॥३।७२।२२॥
udvejitA_api jaladai: kSobhitA_api_ati.garjitai: ||3|72|22||
.
the wind blew its amazement so hard
it might uproot Mount.meru
!
covered with mud up.to her head
or
overwhelmed with floods
or else
tormented by the endless winds
or
fiercely burned in forest-fires
or
struck by falling hailstones
or
shocked by vagrant thunderbolts
or
shivering under rainclouds
or
trembling from their rumbling
...
na.not- by/with pibat.drinking-yA asi.sword\you.are- a-non/without-saMstha.set@/based.on-Ani tathA.thus/in.that.way- puSpa.flower-
rajAMsi.xx- api.altho/even - vismaya.surprise/wonder-m pAvana.sacred/wind:
prApa.xx- sumeru.xx-unmUla.xx-na.thing- adhika.excess/addition-m aax-@.over-zira:.head - pihita.hidden-.A paGka.mud-.i: pUrita.filled/overspread-A
api.altho/even - by/with mahA.great.jala.waters.i:
vidhUta.A.xx- api.altho/even - bRhat.huge -by/with vAta.winds/blown.i:.xx- dagdha.burned.up-.A api.altho/even - by/with vana.forest/woods-vahni.flames/fire-.bhi: bhinna.split/divided.A - api.altho/even –
by/with karaka.xx-ApAta.i:.s -
bhrAmita.A.xx- api.altho/even - taDit.lightning-bhrama.delusions- i:
udvejita.A.xx- api.altho/even - by/with – jalada.rainclouds.i:
kSobhita.A.xx- api.altho/even -
by/with ati.over/beyond-
garjita.xx-i:
.
*vlm.20. The god of winds, with his power of uprooting the mountains; was astonished to find the needle, averse to swallow the food, ministered to it in the form of the pollen of flowers.
*vlm.21. The resolute devotee is never to be shaken from his purpose, though he is plunged in the mud or drowned in water, or scattered by the winds and thrown into the burning fire.
*vlm.22. Or when he is shattered by showers of hailstones, or struck by the lightning or battered by rain drops, and intimidated by thunder claps.
23
अपि वर्ष-सहस्रैः सा चित्त.स्थ-दृढ-निश्चया ।
api varSa-sahasrai: sA citta.stha-dRDha-nizcayA |
पादाग्रम् तु कु.सुप्ता_इव न_अकम्पत तपस्विनी ॥३।७२।२३॥
pAdAgram tu ku.suptA_iva na_akampata tapasvinI ||3|72|23||
.
api – even - by/with varSa-sahasrai: - millenia - sA = she - citta.stha-dRDha-nizcayA – mentally seated in certainty = pAdAgram tu – altho on tiptoe - ku.suptA_iva
na_akampata tapasvinI
.
so it was,
for millenia,
she was so settled in her certainty,
despite her being on her one tiptoe,
and ever-drowsy,
the Tapaswinii made no move
.
*jd.23|| api varSa-sahasrai: – Even over millenia = sA citta.stha.dRDha=nizcayA – that *citta-based.firm=certain person = pAdAgram tu ku-suptA iva – as.if on tiptoe though ill-slept - ??? das.jiva [at] gmail.com = na akampata tapasvinI – the *tapasvinî did not stir.
#pAdAgra m पादाग्र – pAda.agra, foot-front - the point or extremity of the foot. —¶mw - #pAdAgram -ind.- on tiptoe,like a ballet dancer: pAdAgram tu ku-suptA iva na akampata tapasvinI - y3072.023 One of the Potbelly Buddhas of Chinese folk art, to be found in any Chinatown, has the fat monk with his arms raised above his head, his hands pointed inward; and he is standing on tiptoe. Some say he is dancing.
*vlm. ?? The resolute mind is not changed in a thousand years, and the feet of the firm, like those of the drowsy and dead drunk, never move from their place.
24
निवृत्ताया* बहिःस्पन्दाद् देश-काले बहौ गते ।
nivRttAyA* bahi:spandAt_deza-kAle bahau gate |
विचारयन्त्यास् तस्याः स्वम् आत्मा सत्यम् सु.चेतनम् ॥३।७२।२४॥
vicArayantyA:_tasyA: svam AtmA satyam su.cetanam ||3|72|24||
.
nivRtta.xx-AyA: - from/thru bahir.outer-:spanda.Vibration/Energy.At - in/when deza.place.xx-kAla.time-e
bahau.xx- gata.hvg.gone.e = vicArayan.xx-tyA: tasyA:.@her svam.her.own – AtmA – self –
satyam su.cetanam
.
when a nivRtta.Introvert
thru external spanda
has gone outward in Place and Time
exploring,
of that itself
the self is really
perfect
Affective Consciousness
.
*jd.24|| nivRttAyA: – bahiH-spandAd – because of external Spanda = deza-kAle bahau gate – gone outward in Place and Time = vicArayantyAs tasyA: svam – AtmA satyam su-cetanam – x
#pravRtta प्रवृत्त -p.p.- Begun, proceeded with. pravRttam त्तम् An action, undertaking. pr. cakratA चक्रता f.- sovereign power; pravRtta-cakratAm प्रवृत्त-चक्रतां चैव वाणिज्यप्रभृतीनपि Y.1.266. vAk वाक् of fluent speech, eloquent; mb.5.33.28. — pravRtta - pra vRtta - turned out: produced (turnet-out a product), happened (as it turnet-out); engaged in, pravRttakarma-n - pr. karman n. any act leading to a future birth; #pravRttatva m the having happened or occurred; pr. vAc adj. of fluent speech, eloquent. — y2011.003, y2012.001 pr. samprahAra — adj. one who has begun the fight —¶mw,ap -
*vlm.24. The holy hermit who is devoted to his purpose, loses in time the motion of his external organs; but obtains by the exercise of his reason, the light of true knowledge in his soul.
*sv.24 20-24 ... unmoved by wind, rain, or forest-fire.
x
xx20 21 22 23 24
25
ज्ञान.आलोकः सम्.उदभूत् सा परावर-दर्शिनी ।
jJAna.Aloka: sam.udabhUt sA parAvara-darzinI |
बभूव निर्मला सूचिर् विषूची पावनम् परम् ॥३।७२।२५॥
babhUva nirmalA sUci:_viSUcI pAvanam param ||3|72|25||
.
her Wisdom.light expanded, she saw both shores
:
there
was a sterile Suuchii.Pin
here
Vi.Shuuchii the Plaguiferous
.
*vlm.25. Thus did Súchí gain the light of knowledge, and become a seer of the past and future. She became cleansed of the dross of her sins, and her Visúchí or impurity was turned to Súchí or purity.
#pArAvAra m परावर the further and nearer shore, the two banks (parAvarasya nauH, a boat which plies from one side to the other mbh.); parAvare, parAvarataTe - on both banks; parAvara : the sea, ocean (cf. pArApAra); paravariNa - on both sides of a river, one who knows both sides or the whole of a subject (cf. pAN.4-2, 93 vArtt.2 pat.) — kSIyante ca asya karmANi tasmin dRSTe parAvare.
26
जाता विदित-वेद्या सा स्वयम् एव तया धिया ।
jAtA vidita-vedyA sA svayam eva tayA dhiyA |
तपसा दुष्कृते क्षीणे सूची स्व-सुख-सूचिनी ॥३।७२।२६॥
tapasA duSkRte kSINe sUcI sva-sukha-sUcinI ||3|72|26||
.
she was knowing,
learnèd in her learning,
herself alone with her thought,
and yet burning her wickedness in tapas.Fire,
a needle needless of delight
.
*jd.26 jAtA vidita-vedyA sA - She was knowing, learned in learning = svayam eva tayA dhiyA – herself alone with that understanding = tapasA duSkRte kSINe – with *tapas her misdeeds were erased = sUcI sva-sukha-sUcinI – a needle needling her own delight – a needle needless of delight.
*vlm.26. She came to know the truly knowable, in her own understanding; and she felt true bliss in her soul, after the removal of her sins by devotion.
*sv.27 26-27 All her sinful tendencies had been washed away by the penance and she gained the highest wisdom.
27
इति वर्ष-सहस्राणि सा_अकरोद् दरुणम् तपः ।
iti varSa-sahasrANi sA_akarot_daruNam tapa: |
सप्त-सप्त-महालोक-संताप-करम् उन्मुखी ॥३।७२।२७॥
sapta-sapta-mahAloka-saMtApa-karam unmukhI ||3|72|27||
.
and so
for some millenia
she made such fierce tapas
that she could even make things hot
:
enough to burn
seven times seven worlds of worlds.
she was ready for anything
!
iti varSa-sahasrANi – And so for some millenia = sA akarot daruNam tapa: –she made fierce *tapas = sapta-sapta-mahAloka-saMtApa-karam – seven-seven-greatWorlds-burning-making – a heat to burn seven times seven worlds of worlds
*sv.27 26-27 All her sinful tendencies had been washed away by the penance and she gained the highest wisdom.
*sv.28 The energy of her penance set the Himâlayas on fire, as it were.
x
xx25 26 27
28
तस्याः कल्प.अग्नि-भीमेन तपसा हि महागिरिः ।
tasyA: kalpa.agni-bhImena tapasA hi mahAgiri: |
बभूव तेन ज्वलितो जज्वाल_इव ततो जगत् ॥३।७२।२८॥
babhUva tena jvalita:_jajvAla_iva tata:_jagat ||3|72|28||
.
tasyA: kalpa.agni-bhImena
tapasA hi mahAgiri:
babhUva tena jvalita:
jajvAla_iva tata:_jagat
.
such was her Tapas,
it was like the fearsome Doomsday.Fire
:
it blazed,
the mighty mountain where she worked,
it brightened the whole world
.
*vlm.28. The great mountain was set in a blaze, by the fervour of her devotion;
and that flame spread to all the worlds, like the blaze of a portentous meteor.
*sv.28 The energy of her penance set the Himâlayas on fire, as it were.
•
oॐm
•
29
कस्य_इदम् तपसा_आक्रान्तम् जगद् इत्य्_अथ वासवः ।
kasya_idam tapasA_AkrAntam jagat_iti_atha vAsava: |
नारदम् परि.पप्रच्छ स* तस्य_अकथयच् च तत् ॥३।७२।२९॥
nAradam pari.papraccha sa* tasya_akathayat_ca tat ||3|72|29||
.
"Whose is it,
this fierce Tapas,
the fire by which the world is overrun?"
so
the mighty Lord Indra.Vasava
once asked
the sage Naarada.Mangift
and
Naarada gave this reply
:
kasya_idam tapasA_AkrAntam
jagat_iti_atha vAsava:
nAradam pari.papraccha
sa* tasya akathayat_ca tat
.
*sv.29-30-31 Indra the king of heaven ... learnt from the sage nArada.Mangift ... of Karkatî's unprecedented undertaking.
*vlm.29. This made Indra the god of heaven, to ask Nárada respecting the cause of this intense devotion; saying "Who is it that engrosses to her the fruition of worlds, by her austere devotion"? To whom Nárada thus replied:
30
सप्त-वर्ष-सहस्राणि सूची दीर्घ-तपस्विनी ।
sapta-varSa-sahasrANi sUcI dIrgha-tapasvinI |
महा-विज्ञान-देहा_असौ तेन_इदम् ज्वलितम् जगत् ॥३।७२।३०॥
mahA-vijJAna-dehA_asau tena_idam jvalitam jagat ||3|72|30||
.
"For seven thousand years,
sUcI, the longtime Pin-Asceticess,
has been a light to the world
thru her Great.Understanding-body.
*vlm.30. "It is Súchí, who by her continued devotion of thousands of years, has attained her highest state of enlightenment; and it is that light that now enflames all the worlds."
x
xx28 29 30
31
नागाः श्वसन्ति विचलन्ति नगाः पतन्ति
nAgA: zvasanti vicalanti nagA: patanti
वैमानिका* जलधि-वारिधराः प्रयन्ति ।
vaimAnikA* jaladhi-vAridharA: prayanti |
शेषम् दिशो ऽर्क-सहिता* मलिनी.भवन्ति
zeSam diza:_arka-sahitA* malinI.bhavanti
सूच्याः, सुरेन्द्र, तपसा क्षय-मायया_इव ॥३।७२।३१॥
sUcyA:, surendra, tapasA kSaya-mAyayA_iva ||3|72|31||
.
nAgA: zvasanti
vicalanti nagA:
patanti
vaimAnikA* jaladhi-vAridharA:
prayanti
zeSam diza:_arka-sahitA*
malinI.bhavanti
sUcyA:, surendra, tapasA
kSaya-mAyayA_iva
.
"The nAga.s sigh,
the mountains tremble,
the skycars all fall-down,
the waterful oceans overflow in all directions,
together with the sun they grow dark,
because of sUcI,
Lord of the gods,
mAyA burns with the heat of her tapas."
*vlm.31. It is Súchís devotion, O lord of gods that makes the Nágás to sigh and the hills to tremble. It causes the celestials to fall down, and the sea to overflow on earth. It dries up all things, and casts to shade the bright orb of the sun itself.
*sv.31 29-31 Indra the king of heaven ... learnt from the sage nArada.Mangift ... of Karkatî's unprecedented undertaking.
oॐm
सर्ग ३.७२
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
सूची सा सम्भवद्_वाणी चिन्तयित्वा_इत्य्_अकम्पनम् ।
sUcI sA sambhavat_vANI cintayitvA_iti_a-kampanam |
पुनस् तद् देह-लाभाय भवाम्य्_आशु तपस्विनी ॥३।७२।१॥
puna:_tat_deha-lAbhAya bhavAmi_Azu tapasvinI ||3|72|1||
इति संचिन्त्य चित्तस्थम् संहृत्य जन-मारणम् ।
iti saMcintya citta.stham saMhRtya jana-mAraNam |
तद् एव हिमवच्*छृङ्गम् जगाम तपसे स्थितम् ॥३।७२।२॥
tat_eva himavat*zRGgam jagAma tapase sthitam ||3|72|2||
अपश्यद्_एव सूचित्वम् सा तन्.मानसम् आत्मनि ।
apazyat_eva sUcitvam sA tat.mAnasam Atmani |
प्राण-वात.आत्मिका प्राणैः प्रविश्य हत-मानसम् ॥३।७२।३॥
prANa-vAta.AtmikA prANai: pravizya hata-mAnasam ||3|72|3||
अथ_आत्मन्य्_एव सूचित्वम् पश्यत्य्_एव मनोमयम् ।
atha_Atmani_eva sUcitvam pazyati_eva mana:-mayam |
प्राण-वात-शरीरा_असौ जगाम हिमवच्*छिरः ॥३।७२।४॥
prANa-vAta-zarIrA_asau jagAma himavat*zira: ||3|72|4||
दृढ.दाव.अनले तत्र सर्व.भूत-विवर्जिते ।
dRDha.dAva.anale tatra sarva.bhUta-vivarjite |
महामहा-शिला.आभाभा-रूक्षे पांसु-विधूसरे ॥३।७२।५॥
mahAmahA-zilA.AbhAbhA-rUkSe pAMsu-vidhUsare ||3|72|5||
तस्थौ अभ्युदिता_इव_असौ निस्तृणे विपुले स्थले ।
tasthau abhyuditA_iva_asau nistRNe vipule sthale |
मरौ अकस्मात् संजात-शुष्का तृण-शिखा यथा ॥३।७२।६॥
marau akasmAt saMjAta-zuSkA tRNa-zikhA yathA ||3|72|6||
सु.सूक्ष्मस्य एक.पादस्य सार्धेन_एव_आश्रिता_उर्वरा ।
su.sUkSmasya eka.pAdasya sArdhena_eva_AzritA_urvarA |
स्व.संवित्-एकपाद.आत्म तपः कर्तुम् प्रचक्रसे ॥३।७२।७॥
sva.saMvit-ekapAda.Atma tapa: kartum pracakrase ||3|72|7||
सूक्ष्म-पाद-तलेन_एषा वसुधा-रेणु-संकटी ।
sUkSma-pAda-talena_eSA vasudhA-reNu-saMkaTI |
निवार्य त्रिपदीम् कृत्स्नाद् यत्नेन_उर्ध्व-मुखी स्थिता ॥३।७२।८॥
nivArya tripadIm kRtsnAt_yatnena_urdhva-mukhI sthitA ||3|72|8||
कृष्णत्व-हिंस्रता-तैक्ष्ण्य-व्याप्त्य्.आस्य-पवन.आशनैः ।
kRSNatva-hiMsratA-taikSNya-vyApti.Asya-pavana.Azanai: |
यत्नात् पदम् निबध्नन्ती रेणु.अणु.उपल-संकटे ॥३।७२।९॥
yatnAt padam nibadhnantI reNu.aNu.upala-saMkaTe ||3|72|9||
अरण्ये क्षुभिताम् सम्पद्.दूरालोक.अर्थम् उत्थिताम् ।
araNye kSubhitAm sampat.dUrAloka.artham utthitAm |
पुच्छ.आकोटि-स्थिताम् वात.आलोलाम् अनुचकार सा ॥३।७२।१०॥
puccha.AkoTi-sthitAm vAta.AlolAm anucakAra sA ||3|72|10||
मुख-रन्ध्र-विनिष्कान्ता तस्या* भास्कर-दीधितिः ।
mukha-randhra-viniSkAntA tasyA* bhAskara-dIdhiti: |
सखी.बभूव सूचि.आभा पश्चात्.भाग.एक-रक्षिणी ॥३।७२।११॥
sakhI.babhUva sUci.AbhA pazcAt.bhAga.eka-rakSiNI ||3|72|11||
क्षुद्रे ऽपि स्वजने भूते ऽप्य्_एति वत्सलता जनः ।
kSudre_api svajane bhUte_api_eti vatsalatA jana: |
दीधित्या_अपि सुखी-वृत्तम् सूच्याम् शुचितया भृतम् ॥३।७२।१२॥
dIdhityA_api sukhI-vRttam sUcyAm zucitayA bhRtam ||3|72|12||
बभूव तस्याः स्वच्छाया द्वितीया तापसी सुखी ।
babhUva tasyA: svacchAyA dvitIyA tApasI sukhI |
एवम् सुची_इव मलिना तया पश्चात् कृता_इव सा ॥३।७२।१३॥
evam sucI_iva malinA tayA pazcAt kRtA_iva sA ||3|72|13||
सूच्या तया सु-निर्गत्य सु-पाताक्ष्या स्म कूणितैः ।
sUcyA tayA su-nirgatya su-pAtAkSyA sma kUNitai: |
पश्चात् सख्याभया साधुर् अन्योन्य.आचार-केवलम् ॥३।७२।१४॥
pazcAt sakhyAbhayA sAdhu:_anyonya.AcAra-kevalam ||3|72|14||
सूच्या_अभि.प्रेक्षिते याता मतिम् द्रुम-लता.आदयः ।
sUcyA_abhi.prekSite yAtA matim druma-latA.Adaya: |
महा.तपस्विनीम् सूचीम् दृष्ट्वा न उत्कण्ठयन्ति के ॥३।७२।१५॥
mahA.tapasvinIm sUcIm dRSTvA na utkaNThayanti ke ||3|72|15||
स्थिर-बद्ध-पदाम् एनाम् स्व-मनो वृत्तिम् उत्थिताम् ।
sthira-baddha-padAm enAm sva-mana:_vRttim utthitAm |
अनिलम् भोजयाम्.चक्रुर् मुख-निर्गत-"भाम्"कृतैः ॥३।७२।१६॥
anilam bhojayAm.cakru:_mukha-nirgata-"bhAm"kRtai: ||3|72|16||
प्रसूतानि भविष्याणि गीर्वाण.अन्यानि वा चिरम् ।
prasUtAni bhaviSyANi gIrvANa.anyAni vA ciram |
कौसुमानि रजांसि_अस्या* इति_आस्यम् पर्य्.अपूरयन् ॥३।७२।१७॥
kausumAni rajAMsi_asyA* iti_Asyam pary.apUrayan ||3|72|17||
ततो महेन्द्र-प्रहितम् वात-नुन्न.अमिषम् रजः ।
tata:_mahendra-prahitam vAta-nunna.amiSam raja: |
तया त्व्_अभ्रत्व-व्याजेन न निगीर्णाम् मुखे विशत् ॥३।७२।१८॥
tayA tu_abhratva-vyAjena na nigIrNAm mukhe vizat ||3|72|18||
न निगीर्णवती तानि रजांसि दृढ-निश्चयात् ।
na nigIrNavatI tAni rajAMsi dRDha-nizcayAt |
अन्तःसारतया कार्यम् लघवो ऽप्य्_आप्नुवन्ति हि ॥३।७२।१९॥
anta:sAratayA kAryam laghava:_api_Apnuvanti hi ||3|72|19||
न पिबत्या_अस्य्_असंस्थानि तथा पुष्प-रजांस्य्_अपि ।
na pibatyA_asi_a-saMsthAni tathA puSpa-rajAMsi_api |
विस्मयम् पवनः प्राप सुमेरु.उन्मूलन.अधिकम् ॥३।७२।२०॥
vismayam pavana: prApa sumeru.unmUlana.adhikam ||3|72|20||
आ-शिरः पिहिता पङ्कैः पूरिता_अपि महाजलैः ।
A-zira: pihitA paGkai: pUritA_api mahAjalai: |
विधूता_अपि बृहद्.वातैर्_दग्धा_अपि वन-वह्निभिः ॥३।७२।२१॥
vidhUtA_api bRhat_vAtai:_dagdhA_api vana-vahnibhi: ||3|72|21||
भिन्ना_अपि करक.आपातैर् भ्रामिता_अपि तडिद्.भ्रमैः ।
bhinnA_api karaka.ApAtai:_bhrAmitA_api taDit.bhramai: |
उद्वेजिता_अपि जलदैः क्षोभिता_अपि_अति.गर्जितैः ॥३।७२।२२॥
udvejitA_api jaladai: kSobhitA_api_ati.garjitai: ||3|72|22||
अपि वर्ष-सहस्रैः सा चित्त.स्थ-दृढ-निश्चया ।
api varSa-sahasrai: sA citta.stha-dRDha-nizcayA |
पादाग्रम् तु कु.सुप्ता_इव न_अकम्पत तपस्विनी ॥३।७२।२३॥
pAdAgram tu ku.suptA_iva na_akampata tapasvinI ||3|72|23||
निवृत्ताया* बहिःस्पन्दाद् देश-काले बहौ गते ।
nivRttAyA* bahi:spandAt_deza-kAle bahau gate |
विचारयन्त्यास् तस्याः स्वम् आत्मा सत्यम् सु.चेतनम् ॥३।७२।२४॥
vicArayantyA:_tasyA: svam AtmA satyam su.cetanam ||3|72|24||
ज्ञान.आलोकः सम्.उदभूत् सा परावर-दर्शिनी ।
jJAna.Aloka: sam.udabhUt sA parAvara-darzinI |
बभूव निर्मला सूचिर् विषूची पावनम् परम् ॥३।७२।२५॥
babhUva nirmalA sUci:_viSUcI pAvanam param ||3|72|25||
जाता विदित-वेद्या सा स्वयम् एव तया धिया ।
jAtA vidita-vedyA sA svayam eva tayA dhiyA |
तपसा दुष्कृते क्षीणे सूची स्व-सुख-सूचिनी ॥३।७२।२६॥
tapasA duSkRte kSINe sUcI sva-sukha-sUcinI ||3|72|26||
इति वर्ष-सहस्राणि सा_अकरोद् दरुणम् तपः ।
iti varSa-sahasrANi sA_akarot_daruNam tapa: |
सप्त-सप्त-महालोक-संताप-करम् उन्मुखी ॥३।७२।२७॥
sapta-sapta-mahAloka-saMtApa-karam unmukhI ||3|72|27||
तस्याः कल्प.अग्नि-भीमेन तपसा हि महागिरिः ।
tasyA: kalpa.agni-bhImena tapasA hi mahAgiri: |
बभूव तेन ज्वलितो जज्वाल_इव ततो जगत् ॥३।७२।२८॥
babhUva tena jvalita:_jajvAla_iva tata:_jagat ||3|72|28||
कस्य_इदम् तपसा_आक्रान्तम् जगद् इत्य्_अथ वासवः ।
kasya_idam tapasA_AkrAntam jagat_iti_atha vAsava: |
नारदम् परि.पप्रच्छ स* तस्य_अकथयच् च तत् ॥३।७२।२९॥
nAradam pari.papraccha sa* tasya_akathayat_ca tat ||3|72|29||
सप्त-वर्ष-सहस्राणि सूची दीर्घ-तपस्विनी ।
sapta-varSa-sahasrANi sUcI dIrgha-tapasvinI |
महा-विज्ञान-देहा_असौ तेन_इदम् ज्वलितम् जगत् ॥३।७२।३०॥
mahA-vijJAna-dehA_asau tena_idam jvalitam jagat ||3|72|30||
नागाः श्वसन्ति विचलन्ति नगाः पतन्ति
nAgA: zvasanti vicalanti nagA: patanti
वैमानिका* जलधि-वारिधराः प्रयन्ति ।
vaimAnikA* jaladhi-vAridharA: prayanti |
शेषम् दिशो ऽर्क-सहिता* मलिनी.भवन्ति
zeSam diza:_arka-sahitA* malinI.bhavanti
सूच्याः, सुरेन्द्र, तपसा क्षय-मायया_इव ॥३।७२।३१॥
sUcyA:, surendra, tapasA kSaya-mAyayA_iva ||3|72|31||
॥
३०७३
fm3073 1.ag12..14 nArada Retells the Tale .z67
+++
FM.Canto 3.72
Vasishtha said—
3.72.1 02 03 04 05 06 07 08 09 10 11 12 13 14 15
16
&
so the wind
gave pleasure to the Needle,
who stood with her one foot pinned to the ground
:
and the wind was a motion of Manas, her Mind
that whooshed as it passed thru her mouth
.
17 18 19 20 21 22 23 24
25
her Wisdom.light expanded, she saw both shores
:
there
was a sterile Suuchii.Pin
here
Vi.Shuuchii the Plaguiferous
.
26 27 28 29 30 31
||
+++
03|11|01|02|03|22|04|11|10|06|07|08|09|10|12|23|22|13|14|29|17|18|19|20|21|03|23|24|26|27|31|28|11|30|05|10|31|01|02|23|22|04|05|11|06|15|07|08|26|09|22|12|13|14|15|17|18|19|31|20|21|05|29|24|27|26|28|29|30|15|
Jiva Das
FM3072 THE ASCETICESS 1.AG11.12 .z31
https://www.dropbox.com/s/asszpwyrb1ies49/fm3072%201.ag11.12%20The%20ASCETICESS%20.z31.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
FM.3.72 THE ASCETICESS 1.AG11.12
सर्ग ३.७२
sarga 3.72
वसिष्ठ उवाच ।
vasiSTha* uvAca |
सूची सा सम्भवद् वाणी चिन्तयित्वा_इत्य् अकम्पनम् ।
sUcI sA sambhavat_vANI cintayitvA_iti_a.kampanam |
पुनस् तद् देह.लाभाय भवाम्य् आशु तपस्विनी ॥३।७२।१॥
puna:_tat_deha.lAbhAya bhavAmi_Azu tapasvinI ||3|72|1||
इति संचिन्त्य चित्तस्थम् संहृत्य जन.मारणम् ।
iti saMcintya citta.stham saMhRtya jana.mAraNam |
तद् एव हिमवच्*छृङ्गम् जगाम तपसे स्थितम् ॥३।७२।२॥
tat_eva himavat*zRGgam jagAma tapase sthitam ||3|72|2||
अपश्यद् एव सूचित्वम् सा तन्.मानसम् आत्मनि ।
apazyat_eva sUcitvam sA tat.mAnasam Atmani |
प्राण.वात.आत्मिका प्राणैः प्रविश्य हत.मानसम् ॥३।७२।३॥
prANa.vAta.AtmikA prANai: pravizya hata.mAnasam ||3|72|3||
अथ_आत्मन्य् एव सूचित्वम् पश्यत्य् एव मनोमयम् ।
atha_Atmani_eva sUcitvam pazyati_eva mana:.mayam |
प्राण.वात.शरीरा_असौ जगाम हिमवच्*छिरः ॥३।७२।४॥
prANa.vAta.zarIrA_asau jagAma himavat*zira: ||3|72|4||
दृढ.दाव.अनले तत्र सर्व.भूत.विवर्जिते ।
dRDha.dAva.anale tatra sarva.bhUta.vivarjite |
महामहा.शिला.आभाभा.रूक्षे पांसु.विधूसरे ॥३।७२।५॥
mahAmahA.zilA.AbhAbhA.rUkSe pAMsu.vidhUsare ||3|72|5||
तस्थौ अभ्युदिता_इव_असौ निस्तृणे विपुले स्थले ।
tasthau abhyuditA_iva_asau nistRNe vipule sthale |
मरौ अकस्मात् संजात.शुष्का तृण.शिखा यथा ॥३।७२।६॥
marau akasmAt saMjAta.zuSkA tRNa.zikhA yathA ||3|72|6||
सु.सूक्ष्मस्य एक.पादस्य सार्धेन_एव_आश्रिता_उर्वरा ।
su.sUkSmasya eka.pAdasya sArdhena_eva_AzritA_urvarA |
स्व.संवित्.एकपाद.आत्म तपः कर्तुम् प्रचक्रसे ॥३।७२।७॥
sva.saMvit.ekapAda.Atma tapa: kartum pracakrase ||3|72|7||
सूक्ष्म.पाद.तलेन_एषा वसुधा.रेणु.संकटी ।
sUkSma.pAda.talena_eSA vasudhA.reNu.saMkaTI |
निवार्य त्रिपदीम् कृत्स्नाद् यत्नेन_उर्ध्व.मुखी स्थिता ॥३।७२।८॥
nivArya tripadIm kRtsnAt_yatnena_urdhva.mukhI sthitA ||3|72|8||
कृष्णत्व.हिंस्रता.तैक्ष्ण्य.व्याप्त्य्.आस्य.पवन.आशनैः ।
kRSNatva.hiMsratA.taikSNya.vyApti.Asya.pavana.Azanai: |
यत्नात् पदम् निबध्नन्ती रेणु.अणु.उपल.संकटे ॥३।७२।९॥
yatnAt padam nibadhnantI reNu.aNu.upala.saMkaTe ||3|72|9||
अरण्ये क्षुभिताम् सम्पद्.दूरालोक.अर्थम् उत्थिताम् ।
araNye kSubhitAm sampat.dUrAloka.artham utthitAm |
पुच्छ.आकोटि.स्थिताम् वात.आलोलाम् अनुचकार सा ॥३।७२।१०॥
puccha.AkoTi.sthitAm vAta.AlolAm anucakAra sA ||3|72|10||
मुख.रन्ध्र.विनिष्कान्ता तस्या* भास्कर.दीधितिः ।
mukha.randhra.viniSkAntA tasyA* bhAskara.dIdhiti: |
सखी.बभूव सूचि.आभा पश्चात्.भाग.एक.रक्षिणी ॥३।७२।११॥
sakhI.babhUva sUci.AbhA pazcAt.bhAga.eka.rakSiNI ||3|72|11||
क्षुद्रे ऽपि स्वजने भूते ऽप्य्_एति वत्सलता जनः ।
kSudre_api svajane bhUte_api_eti vatsalatA jana: |
दीधित्या_अपि सुखी.वृत्तम् सूच्याम् शुचितया भृतम् ॥३।७२।१२॥
dIdhityA_api sukhI.vRttam sUcyAm zucitayA bhRtam ||3|72|12||
बभूव तस्याः स्वच्छाया द्वितीया तापसी सुखी ।
babhUva tasyA: svacchAyA dvitIyA tApasI sukhI |
एवम् सुची_इव मलिना तया पश्चात् कृता_इव सा ॥३।७२।१३॥
evam sucI_iva malinA tayA pazcAt kRtA_iva sA ||3|72|13||
सूच्या तया सु.निर्गत्य सु.पाताक्ष्या स्म कूणितैः ।
sUcyA tayA su.nirgatya su.pAtAkSyA sma kUNitai: |
पश्चात् सख्याभया साधुर् अन्योन्य.आचार.केवलम् ॥३।७२।१४॥
pazcAt sakhyAbhayA sAdhu:_anyonya.AcAra.kevalam ||3|72|14||
सूच्या_अभि.प्रेक्षिते याता मतिम् द्रुम.लता.आदयः ।
sUcyA_abhi.prekSite yAtA matim druma.latA.Adaya: |
महा.तपस्विनीम् सूचीम् दृष्ट्वा न उत्कण्ठयन्ति के ॥३।७२।१५॥
mahA.tapasvinIm sUcIm dRSTvA na utkaNThayanti ke ||3|72|15||
स्थिर.बद्ध.पदाम् एनाम् स्व.मनो वृत्तिम् उत्थिताम् ।
sthira.baddha.padAm enAm sva.mana:_vRttim utthitAm |
अनिलम् भोजयाम्.चक्रुर् मुख.निर्गत."भाम्"कृतैः ॥३।७२।१६॥
anilam bhojayAm.cakru:_mukha.nirgata."bhAm"kRtai: ||3|72|16||
प्रसूतानि भविष्याणि गीर्वाण.अन्यानि वा चिरम् ।
prasUtAni bhaviSyANi gIrvANa.anyAni vA ciram |
कौसुमानि रजांसि_अस्या* इति_आस्यम् पर्य्.अपूरयन् ॥३।७२।१७॥
kausumAni rajAMsi_asyA* iti_Asyam pary.apUrayan ||3|72|17||
ततो महेन्द्र.प्रहितम् वात.नुन्न.अमिषम् रजः ।
tata:_mahendra.prahitam vAta.nunna.amiSam raja: |
तया त्व्_अभ्रत्व.व्याजेन न निगीर्णाम् मुखे विशत् ॥३।७२।१८॥
tayA tu_abhratva.vyAjena na nigIrNAm mukhe vizat ||3|72|18||
न निगीर्णवती तानि रजांसि दृढ.निश्चयात् ।
na nigIrNavatI tAni rajAMsi dRDha.nizcayAt |
अन्तःसारतया कार्यम् लघवो ऽप्य्_आप्नुवन्ति हि ॥३।७२।१९॥
anta:sAratayA kAryam laghava:_api_Apnuvanti hi ||3|72|19||
न पिबत्या_अस्य्_असंस्थानि तथा पुष्प.रजांस्य्_अपि ।
na pibatyA_asi_a.saMsthAni tathA puSpa.rajAMsi_api |
विस्मयम् पवनः प्राप सुमेरु.उन्मूलन.अधिकम् ॥३।७२।२०॥
vismayam pavana: prApa sumeru.unmUlana.adhikam ||3|72|20||
आ.शिरः पिहिता पङ्कैः पूरिता_अपि महाजलैः ।
A.zira: pihitA paGkai: pUritA_api mahAjalai: |
विधूता_अपि बृहद्.वातैर्_दग्धा_अपि वन.वह्निभिः ॥३।७२।२१॥
vidhUtA_api bRhat_vAtai:_dagdhA_api vana.vahnibhi: ||3|72|21||
भिन्ना_अपि करक.आपातैर् भ्रामिता_अपि तडिद्.भ्रमैः ।
bhinnA_api karaka.ApAtai:_bhrAmitA_api taDit.bhramai: |
उद्वेजिता_अपि जलदैः क्षोभिता_अपि_अति.गर्जितैः ॥३।७२।२२॥
udvejitA_api jaladai: kSobhitA_api_ati.garjitai: ||3|72|22||
अपि वर्ष.सहस्रैः सा चित्त.स्थ.दृढ.निश्चया ।
api varSa.sahasrai: sA citta.stha.dRDha.nizcayA |
पादाग्रम् तु कु.सुप्ता_इव न_अकम्पत तपस्विनी ॥३।७२।२३॥
pAdAgram tu ku.suptA_iva na_akampata tapasvinI ||3|72|23||
निवृत्ताया* बहिःस्पन्दाद् देश.काले बहौ गते ।
nivRttAyA* bahi:spandAt_deza.kAle bahau gate |
विचारयन्त्यास् तस्याः स्वम् आत्मा सत्यम् सु.चेतनम् ॥३।७२।२४॥
vicArayantyA:_tasyA: svam AtmA satyam su.cetanam ||3|72|24||
ज्ञान.आलोकः सम्.उदभूत् सा परावर.दर्शिनी ।
jJAna.Aloka: sam.udabhUt sA parAvara.darzinI |
बभूव निर्मला सूचिर् विषूची पावनम् परम् ॥३।७२।२५॥
babhUva nirmalA sUci:_viSUcI pAvanam param ||3|72|25||
जाता विदित.वेद्या सा स्वयम् एव तया धिया ।
jAtA vidita.vedyA sA svayam eva tayA dhiyA |
तपसा दुष्कृते क्षीणे सूची स्व.सुख.सूचिनी ॥३।७२।२६॥
tapasA duSkRte kSINe sUcI sva.sukha.sUcinI ||3|72|26||
इति वर्ष.सहस्राणि सा_अकरोद् दरुणम् तपः ।
iti varSa.sahasrANi sA_akarot_daruNam tapa: |
सप्त.सप्त.महालोक.संताप.करम् उन्मुखी ॥३।७२।२७॥
sapta.sapta.mahAloka.saMtApa.karam unmukhI ||3|72|27||
तस्याः कल्प.अग्नि.भीमेन तपसा हि महागिरिः ।
tasyA: kalpa.agni.bhImena tapasA hi mahAgiri: |
बभूव तेन ज्वलितो जज्वाल_इव ततो जगत् ॥३।७२।२८॥
babhUva tena jvalita:_jajvAla_iva tata:_jagat ||3|72|28||
कस्य_इदम् तपसा_आक्रान्तम् जगद् इत्य् अथ वासवः ।
kasya_idam tapasA_AkrAntam jagat_iti_atha vAsava: |
नारदम् परि.पप्रच्छ स* तस्य_अकथयच् च तत् ॥३।७२।२९॥
nAradam pari.papraccha sa* tasya_akathayat_ca tat ||3|72|29||
सप्त.वर्ष.सहस्राणि सूची दीर्घ.तपस्विनी ।
sapta.varSa.sahasrANi sUcI dIrgha.tapasvinI |
महा.विज्ञान.देहा_असौ तेन_इदम् ज्वलितम् जगत् ॥३।७२।३०॥
mahA.vijJAna.dehA_asau tena_idam jvalitam jagat ||3|72|30||
नागाः श्वसन्ति विचलन्ति नगाः पतन्ति
nAgA: zvasanti vicalanti nagA: patanti
वैमानिका* जलधि.वारिधराः प्रयन्ति ।
vaimAnikA* jaladhi.vAridharA: prayanti |
शेषम् दिशो ऽर्क.सहिता* मलिनी.भवन्ति
zeSam diza:_arka.sahitA* malinI.bhavanti
सूच्याः, सुरेन्द्र, तपसा क्षय.मायया_इव ॥३।७२।३१॥
sUcyA:, surendra, tapasA kSaya.mAyayA_iva ||3|72|31||
||
oॐm
FM.3.72
THE TALE OF KARKATII.CRAB:
THE ASCETICESS
jd:
Karkatî.Crab has realized something
:
it was all a great mistake
:
her idea
—of becoming both a Pin and a Plague as well—
was not much fun
:
not like the days when she was big,
"Like, big as a mountain or something,"
she would say
(wearing a fuzzy mountain.cloud on her head)
.
now
Sûchî the Pin
having no belly to fill
must turn to infecting things as
Vi.sûchi.kaa the Pinner.plague
.
VASISHTHA said—
सूची सा सम्भवद् वाणी चिन्तयित्वा_इत्य् अकम्पनम् ।
sUcI sA sambhavat_vANI cintayitvA_iti_a.kampanam |
पुनस् तद् देह.लाभाय भवाम्य् आशु तपस्विनी ॥३।७२।१॥
puna:_tat_deha.lAbhAya bhavAmi_Azu tapasvinI ||3|72|1||
.
this Sûchî.Pin is growing eloquent
&
in her thots
is struck by this conclusion
:
"To get my good old Body back.again,
I now become
a Tapaswinî.Asceticess"
!
* sUcI sA sambhavat_vANI . this Sûchî.Pin is growing eloquent – cintayitvA – hvg.thot . iti.so . a.non/without.kampana.tremor/earthquake\compassion.m . puna:_tat_deha.lAbhAya – again to get that Body . bhavAmi.I.become Azu.quickly/at.once tapasvinI – I must become an Asceticess"
.
*vlm.p.1. Vasishtha continued:—*vlm.p.Afterwards Suchi became silent and motionless and thought of resuming her austerities for the sake of regaining her long lost body.
इति संचिन्त्य चित्तस्थम् संहृत्य जन.मारणम् ।
iti saMcintya citta.stham saMhRtya jana.mAraNam |
तद् एव हिमवच्*छृङ्गम् जगाम तपसे स्थितम् ॥३।७२।२॥
tat_eva himavat*zRGgam jagAma tapase sthitam ||3|72|2||
.
So thinking, inwardly withdrwan,
abandoning the mental affectation of birth&death, whe withdrew
to thst Snowy.Mountain.peak where she sat
in the austerity of Tapas
...
.
* iti saMcintya . so thinking . citta.stham saMhRtya.withdrawn.within. jana.mAraNam – having abandoned the mental affectation of birth&death . tat_eva – that being so . himavat*zRGgam jagAma – to a Snowy.Mountain.peak she came tapase sthitam seated in tapas
.
*vlm.p.2 With this intention she returned to the Himalayas where, abstaining from her desire of human gore, she sat repeating her criticisms and rebukes.
* iti saMcintya . so thinking . citta.stham saMhRtya.withdrawn.within. jana.mAraNam – having abandoned the mental affectation of birth&death . tat_eva – that being so . himavat*zRGgam jagAma – to a Snowy.Mountain.peak she came tapase sthitam seated in tapas
अपश्यद् एव सूचित्वम् सा तन्.मानसम् आत्मनि ।
apazyat_eva sUcitvam sA tat.mAnasam Atmani |
प्राण.वात.आत्मिका प्राणैः प्रविश्य हत.मानसम् ॥३।७२।३॥
prANa.vAta.AtmikA prANai: pravizya hata.mAnasam ||3|72|3||
.
she
envisioned her nature as a needle
thru
Manas.Mind immerged in That
.
thus
in the form of Praana.Air
by means of its five varieties
she entered Still Mind
.
apazyat_eva – she knew only a sUcitva."Needle"dentity..m
sA.that.f. tat.that/it/he.mAnasa.mental.m Atmani.whin.Self prANa.Praana.vAta.wind.Atmika.nature/character.A by/with prANa.Praana.Airs.i: pravizya.enter.ing/ed. hata.stricken/beaten\quieted.mAnasa.mental/of.manas.Mind.m
.
*vlm.p.3 In her mind she saw her needle form entering into her heart with her breathing.
*AS. She entered the needle mind and took control (hRtamAnasam). .. jd: All three of my editions, including ABComm, have <hatamAnasam, and the DN script is quite clear.
##hR . *hRta .mfn.. taken, taken away, seized (often ibc. = "deprived or bereft of", "having lost", ".less", [without]) • robbed, ravished, charmed, fascinated, *ratnAv • •• #hRtam . a portion, share MW.
##han . *hata . struck, heaten (also said of a drum), smitten, killed, slain, destroyed, ended, gone, lost (often ibc. = 'destitute of', 'bereft of', '.less') • injured, marred, hurt, wounded (lit. and fig) • struck off (as a head) • knocked out (as an eye) • hit by (instr. or comp) • whirled up, raised (as dust) • visited or afflicted or tormented by, struggling with, suffering from (instr. or comp) • violated (sexually, as a woman) • ruined, undone, hopeless, miserable, wretched (of persons and things • comp.) • worthless, useless • hatam . n. striking, killing, hurting — FM.1.27.10
अथ_आत्मन्य् एव सूचित्वम् पश्यत्य् एव मनोमयम् ।
atha_Atmani_eva sUcitvam pazyati_eva mana:.mayam |
प्राण.वात.शरीरा_असौ जगाम हिमवच्*छिरः ॥३।७२।४॥
prANa.vAta.zarIrA_asau jagAma himavat*zira: ||3|72|4||
.
now
in her very self she knew
"needle"dentity
so
her "Sûchî"dentity's a Mind.construct
&
so
her prANa.Air.Body went to a Snowy.Mountain.top
.
*vlm.p.4 Meditating on her mental form of the needle, she was blown upwards by her vital breath to the top of the hill and alighted on it like a vulture from high.
*AS. With the body formed by the prANavAta, she went to Himalayas.
.
* atha.next/then Atmani.whin.Self eva.indeed\only/very sUcitva."Needle"dentity..m pazyati.see/knowing. eva.indeed\only/very manomaya.Mind.made.m | prANa.Praana.Air.vAta.wind.zarIra.body.A asau.this.one jagAma.went.to a himavat.snowy*zira.head\peak:
दृढ.दाव.अनले तत्र सर्व.भूत.विवर्जिते ।
dRDha.dAva.anale tatra sarva.bhUta.vivarjite |
महामहा.शिला.आभाभा.रूक्षे पांसु.विधूसरे ॥३।७२।५॥
mahAmahA.zilA.AbhAbhA.rUkSe pAMsu.vidhUsare ||3|72|5||
.
she
sat there circled by a fire,
another creature not in sight,
radiant with roughness,
like a hugely gloomy mountain,
thick with dust
.
whin dRDha.dAva.anala.e tatra.there sarva.all/every.bhUta.xx.vivarjita.xx.e mahA.great.mahAzilA.xx.Abha.AbhA.appearing/like\projection\radiance.rUkSa.xx.e pAMsu.dust/sand.vidhUsara.dust.grey.e
.
*vlm.5. There she remained alone and apart from all living beings, and sat amidst burning fires, with her form of an ash.coloured stone (i.e. besmeared by ashes like yogi).
.
##dhU . *dhUsara . *vidhUsara . "dust.coloured", grey • like the ashes of a yogI: dRDha.dAva.anale tatra sarva.bhUta.vivarjite | mahAmahA.zilA.AbhAbhA.rUkSe pAMsu.vidhUsare || FM.3.72.5 +
##pas . *pAMsu .m.. crumbling soil, dust, sand (mostly pl) • dung, manure • the pollen of a flower • (prob) the menses (compare *rajas) •• *pAMsava . formed of dust + *pAMsuka:.dust/sand +
तस्थौ अभ्युदिता_इव_असौ निस्तृणे विपुले स्थले ।
tasthau abhyuditA_iva_asau nistRNe vipule sthale |
मरौ अकस्मात् संजात.शुष्का तृण.शिखा यथा ॥३।७२।६॥
marau akasmAt saMjAta.zuSkA tRNa.zikhA yathA ||3|72|6||
.
she
s
t
o
o
d
:
as.if
she were a single sprout of grass in a great grassless place
—in a desert somewhere—
a blade of grass shrunk.to a sprig of hay
.
tasthau.xx abhyudita.xx.A iva.like/as.if asau.this.one nistRNa.xx.e vipula.extensive/huge.e sthala.land/ground.e maru.desert/desart.au akasmAt.causelessly/suddenly saMjAta.xx.zuSka.dry\hard(speech)/useless, vain.A tRNa.grass/straw.zikha.xx.A yathA.so/in.this.way
.
*AS. There she stayed as if suddenly arisen (abhydita ive) in a large grass less place. marau means in a desert . so like a dry blade of grass suddenly formed in the desert.
*vlm.6. She sat there as a sprout of grass, springing in that dry and grassless
spot; but soon faded away, to a blade of withered hay in the sandy desert.
.
##*sthala.m . raised or dry ground, land (opp. water), earth, ground, place, spot •• *sthalI . mound, eminence (also sthalA), ground, spot •.• *sthalaga . land.going, living on dry land . *sthalacara . .a.. land.going, living on dry land +
##*zikhA . tuft or braid of hair, a peacock's crest, flame, ray of light, top, point, summit, end +
***Cause . **kasmAt . *akasmAt = *akAraNAt . accidentally, causelessly • suddenly +
सु.सूक्ष्मस्य एक.पादस्य सार्धेन_एव_आश्रिता_उर्वरा ।
su.sUkSmasya eka.pAdasya sArdhena_eva_AzritA_urvarA |
स्व.संवित्.एकपाद.आत्म तपः कर्तुम् प्रचक्रसे ॥३।७२।७॥
sva.saMvit.ekapAda.Atma tapa: kartum pracakrase ||3|72|7||
.
on her one tiny foot supported by the earth,
a selfaware.onefooted.self,
and
she made her tapas
.
su.good/very.sUkSma.subtle\tiny.sya eka.one.pAda.foot.sya sArdha.xx.ena eva.indeed\only/very Azrita.xx.A urvara.xx.A sva.own.self.saMvit.Awareness.ekapAda.AtmA.Aatmaa.self tapas.xx kartum.xx pracakrase.xx
.
* sva.saMvit / su.asaMvit
*vlm.7. She remained standing on tip.toe of her only one foot, and continued in the castigation of her own self. (Standing of the one legged needle, represented the posture of devotees standing on one leg).
*VA. . stuck in soil by one.half, standing on one very subtle foot, in own consciousness staying, she was doing her tapas. *AS. Like soil resting on half of a very tiny foot, with just one foot formed by her mind, she started doing tapas.
.
सूक्ष्म.पाद.तलेन_एषा वसुधा.रेणु.संकटी ।
sUkSma.pAda.talena_eSA vasudhA.reNu.saMkaTI |
निवार्य त्रिपदीम् कृत्स्नाद् यत्नेन_उर्ध्व.मुखी स्थिता ॥३।७२।८॥
nivArya tripadIm kRtsnAt_yatnena_urdhva.mukhI sthitA ||3|72|8||
.
covered with dust,
on tiptoe,
she
disdained to take a step,
but held.to a firm posture,
her head raised,
constantly looking.to the sky
.
by/with a sUkSma.subtle\tiny.pAda.foot.tala.level.ena eSA.this.one.f. vasudhA.xx.reNu.dust.saMkaTa.xx.I nivArya.checking/stopping tripada.xx.Im kRtsna.whole/entire.At
yatna.effort.ena Urdhva.above.mukha.xx.I sthita.existent/situate.A
.
*vlm.8. She lightly touched the ground with her tiptoe stature, and avoiding all sidelong looks, gazed on the upper sky with her upraised face and uplifted eyes. *sv.8 3.10 Standing as if on one foot, she began her penance.
*VA. . with the tip of her subtle end, she stick in dust on the mountain, with 2 more supports from her hip??? (making her tripod) she stays raising her face.
*AS. Even with her tiny foot, she was stepping on the particles of dust. By removing the triple concepts of front, middle and back completely (for she was essentially one dimensional), she stayed upright with effort.
*jd: one meaning of tripadI in MW is simply "making 3 steps". so perhaps "avoiding (the need to take) three steps entirely". AS's dimensional approach is an interesting alternative; but a needle is essentially three.dimensional. a topologist would note that, if a rubber needle were pressed and stretched properly, it would become a doughnut (torus), the eye of the needle becoming the doughnut.hole. the term is also evocative of the three steps taken by *vAmana the Dwarf (*indra's younger brother, and the avatar of *viSNu.)
.
##kR* . *kaTa . *saMkaTa, *saGkaTa . (prob. prAkRt for #saMkRta • compare 2. *vikaTa. &c) "brought together", contracted, closed, narrow, strait • crowded together, impassable • dangerous, critical • (ifc) crowded with, full of •• *saMkaTam . a narrow passage, strait, defile, pass, a strait, difficulty, critical condition, danger to or from (comp • compare *prANas.) +
कृष्णत्व.हिंस्रता.तैक्ष्ण्य.व्याप्त्य्.आस्य.पवन.आशनैः ।
kRSNatva.hiMsratA.taikSNya.vyApti.Asya.pavana.Azanai: |
यत्नात् पदम् निबध्नन्ती रेणु.अणु.उपल.संकटे ॥३।७२।९॥
yatnAt padam nibadhnantI reNu.aNu.upala.saMkaTe ||3|72|9||
.
her face was dark and angry as she ate the air
and found her balance
pressing her one foot deep into the stones and dust
.
kRSNatva.hiMsratA.taikSNya.vyApti.Asya.pavana.Azana.i: yatna.At pada.m nibadhnant.I
reNu.aNu.upala.saMkaTe .
.
*AS. With her darkness (due to iron structure), her fierceness and her sternness, with her mouth imbibing air, she stayed firmly binding her foot in the dust particles and stones. *It is explaining how she achieved her stability.
*vlm.9. The acute point of the black iron needle, firmly preserved its standing posture by penetrating the ground; while it fed itself upon the air, which it inhaled by its uplifted mouth.
अरण्ये क्षुभिताम् सम्पद्.दूरालोक.अर्थम् उत्थिताम् ।
araNye kSubhitAm sampat.dUrAloka.artham utthitAm |
पुच्छ.आकोटि.स्थिताम् वात.आलोलाम् अनुचकार सा ॥३।७२।१०॥
puccha.AkoTi.sthitAm vAta.AlolAm anucakAra sA ||3|72|10||
.
hungry in the forest,
waiting.for a stroke of luck
standing there at attention
for a thousand years
she followed the wind with her nose
.
araNya.e kSubhitA.m sampat.dUrAloka.artha.m utthita.Am puccha.A.koTi.sthita.Am –
vAta.alola.Am anucakAra sA
.
*AB. ... vAtena_api_alolAm ... ||
*VA. . in
wilderness, eager to complete her tapas, to see far, she stood high on her end
at the highest peak, unagitated by wind. *AS. To the hungry things in the
forest looking from afar, she looked like part of the blades of grass lolling
in the wind.
*vlm.10. The scarcity of food in the forest, made it look up as in quest of some prey coming from a distance; while its lower part shaking with the wind, enticed the unwary to approach towards it.
*sv.10 3.10 Standing as if on one foot, she began her penance.
मुख.रन्ध्र.विनिष्कान्ता तस्या* भास्कर.दीधितिः ।
mukha.randhra.viniSkAntA tasyA* bhAskara.dIdhiti: |
सखी.बभूव सूचि.आभा पश्चात्.भाग.एक.रक्षिणी ॥३।७२।११॥
sakhI.babhUva sUci.AbhA pazcAt.bhAga.eka.rakSiNI ||3|72|11||
.
the sunlight passed thru her eye.hole,
and struck the ground behind her,
and it became a friendly guardian,
her Protector of the Backside
.
*vlm.11. The ray of light issuing as a pencil from the needle hole, became like its attendant guard on the hinder part.
.
her mukha.mouth.face/entrance randhra.cavity/hole.viniSkrAnta.gone/come.out.A . tasyAs.at.that/it bhAskara.light.maker/sun.dIdhiti.radiance/splendor:
sakhI.friend babhUva.became sucI.needle.AbhA.like/shining.forth
pazcAt.after\western.bhAga.part/portion/share.eka.only/one.rakSi.protector.NI.ess
.
##*randhra.m . a slit, split, opening, aperture, hole, chasm, fissure, cavity etc. etc. (nine openings are reckoned in the human body see under kha.; and sometimes a tenth in the skull, as in the fontanel of an infant) +
क्षुद्रे ऽपि स्वजने भूते ऽप्य्_एति वत्सलता जनः ।
kSudre_api svajane bhUte_api_eti vatsalatA jana: |
दीधित्या_अपि सुखी.वृत्तम् सूच्याम् शुचितया भृतम् ॥३।७२।१२॥
dIdhityA_api sukhI.vRttam sUcyAm zucitayA bhRtam ||3|72|12||
.
however low,
however common a creature.
a person takes a liking to them
.
however bright,
however glorious the splendor,
her Sunbeam was a pleasure and a bright delight
to Sûchî.Pin
.
kSudra.little/trifling.e api.even\very svajana.own.people.e bhUta.being.e api.even\very eti.going vatsala.kind/tender.tA.ness jana.person: dIdhiti.radiance/splendor.yA api.even\very sukhI.xx.xx.vRtta.xx.m sucI.needle.yAm zucitA.needleness.ayA bhRta.xx.m
.
*vlm.12. As men are kindly disposed towards the mean, that are favourites to them; so was the needle attached to the pencil of ray, that became its constant attendant.
.
##*kSud . *kSudra . (compar. kSodIyas, superl. °diSTha, qq.vv.) minute, diminutive, tiny, very small, little, trifling +
##*vatsala . child.loving, • kind, loving, fond of or devoted to (tasmin, tasya tam with, or comp) • *vatsala m. .(with *rasa the tender sentiment in a poem.
बभूव तस्याः स्वच्छाया द्वितीया तापसी सुखी ।
babhUva tasyA: svacchAyA dvitIyA tApasI sukhI |
एवम् सुची_इव मलिना तया पश्चात् कृता_इव सा ॥३।७२।१३॥
evam sucI_iva malinA tayA pazcAt kRtA_iva sA ||3|72|13||
.
there she was,
in her transparency,
a second Taapasî,
a friend and follower, dark like Sûchî
:
behind,
she always shadowed her
.
babhUva.became tasyAs.@.that/it svacchA.xx.yA* dvitIya.second.A tApasI.asceticess sukha.good.space/pleasure.I evam.so sucI.needle iva.like/as.if mali.xx.nA tayA.w.that/it pazcAt.after/behind kRta.done/made.xx.A iva.like/as.if sA.that.f.
.
*vlm.13. The needle had another constant companion, of its devotion in its own shadow; but the blackness of its person, made it always to remain behind the back.
सूच्या तया सु.निर्गत्य सु.पाताक्ष्या स्म कूणितैः ।
sUcyA tayA su.nirgatya su.pAtAkSyA sma kUNitai: |
पश्चात् सख्याभया साधुर् अन्योन्य.आचार.केवलम् ॥३।७२।१४॥
pazcAt sakhyAbhayA sAdhu:_anyonya.AcAra.kevalam ||3|72|14||
.
then
a dark needle appeared,
as the shadow that held her friend,
Bright.Eye,
and so there were three to carry.on
.
*vlm.14. Thus the shadowy needle and pencil of ray having firmly adhered themselves to the iron needle; these three have always become intimate friends, like all good people mutually assisting one another.
*sv.14 13.16 Her shadow became yet another sUcikA, yet another friend.
.
by/with sucI.needle.yA tayA.w.that/it.f. su.good/very.nirgatya.gone.out su.good/very.pAtAkSI.xx.yA sma.xx kUNita.xx.i: pazcAt.after\western sakhyAbhayA.xx sAdhu.xx: anyonya.mutual.mutual.AcAra.xx.kevalam.only/wholly.m
.
सूच्या_अभि.प्रेक्षिते याता मतिम् द्रुम.लता.आदयः ।
sUcyA_abhi.prekSite yAtA matim druma.latA.Adaya: |
महा.तपस्विनीम् सूचीम् दृष्ट्वा न उत्कण्ठयन्ति के ॥३।७२।१५॥
mahA.tapasvinIm sUcIm dRSTvA na utkaNThayanti ke ||3|72|15||
.
having beheld Sûchi the Pin, the trees and vines considered her
the Grand Asceticess Sûchî
:
to see her
who wouldn't stretch their neck a little
?
sUcyA . by/with Shûchî . in/when abhi.towards/into.prekSita.looked.at/look,glance.e yAtA – she came .
matim druma.latA.Adaya:
mahA.tapasvinIm sUcIm dRSTvA
na utkaNThayanti ke
*vlm.15. The trees and plants of the mountain forest, felt compassion for Súchí on seeing her in this plight; for who is there, that bears no sympathy for the pious devotee, or her penances and austerities?
स्थिर.बद्ध.पदाम् एनाम् स्व.मनो वृत्तिम् उत्थिताम् ।
sthira.baddha.padAm enAm sva.mana:_vRttim utthitAm |
अनिलम् भोजयाम्.चक्रुर् मुख.निर्गत."भाम्"कृतैः ॥३।७२।१६॥
anilam bhojayAm.cakru:_mukha.nirgata."bhAm"kRtai: ||3|72|16||
.
&
so the wind
gave pleasure to the Needle,
who stood with her one foot pinned to the ground
:
and the wind was a motion of Manas, her Mind
that whooshed as it passed thru her mouth
.
sthira.firm/steady.baddha.bound.pada.condition.Am enAm.this.f.
sva.own.self.manas.Mind vRtti.xx.m utthita.xx.Am – her Mind raising the thot .
anila.m bhojayAm.cakrus mukha.nirgata."bhaam".made.kRta.si:
.
*AS. The action is done by the druma.latA: mentioned in verse 15, who had grown fond of her. They fed her the wind with pollen by spitting it out. The first line describes her. Of course, she avoids all such incidental food also!
*vlm.16. The needle that was thus stuck fast to the ground by its foot, and had sprung up like some faculty of the mind; was fed with the fragrance of the fruitage, blown and borne by the breeze to its uplifted mouth.
प्रसूतानि भविष्याणि गीर्वाण.अन्यानि वा चिरम् ।
prasUtAni bhaviSyANi gIrvANa.anyAni vA ciram |
कौसुमानि रजांसि_अस्या* इति_आस्यम् पर्य्.अपूरयन् ॥३।७२।१७॥
kausumAni rajAMsi_asyA* iti_Asyam pary.apUrayan ||3|72|17||
.
begotten
and about.to.be begotten
cloves
and other plants
yielded their pollen to her until she became overfull
.
those prasUta.xx.Ani bhaviSya.xx.ANi gIrvANa.xx.anya.another.s.Ani vA.or/otherwise ciram.for.long kausuma.xx.Ani rajAMsi.xx asyAs.@.this.f. iti.so/"thus" Asyam.xx pari.xx.apUrayan.xx
.
*vlm.17. The woodland gods and demigods, continued to fill its mouth with the dust; of blown and unblown flowers in the woods,
*sv.17 Even the trees and creepers of the forest admired sUcikA's penance and radiated their pollens for her to eat.
*AS. The gods and other spirits stayed filling her with pollen for all time, hence past (prasUtAni) or future (bhaviSyANi). Indra even tried to feed her meat particles, but she refused them all.
ततो महेन्द्र.प्रहितम् वात.नुन्न.अमिषम् रजः ।
tata:_mahendra.prahitam vAta.nunna.amiSam raja: |
तया त्व्_अभ्रत्व.व्याजेन न निगीर्णाम् मुखे विशत् ॥३।७२।१८॥
tayA tu_abhratva.vyAjena na nigIrNAm mukhe vizat ||3|72|18||
.
so mighty indra sent the wind
with particles of wind.borne food for the cloudlike Ogress
:
but she would let nothing into her mouth
.
tatas.therefore/from.that mahendra.Great.Indra.prahita.xx.m vAta.wind.nunna.xx.amiSa.xx.m rajas.dust tayA.by/with.that.f. tu.but/tho/however abhra.raincloud.tva.condition/.ity.vyAja.xx.ena na.not nigIrNa.xx.Am mukha.mouth.face/entrance.e vizat.xx
.
*vlm.18. But it did not swallow the powdered dust of meat; which the god Indra had caused to be thrown into its mouth, for the purpose of frustrating the efficacy of its devotion.
*sv.18 But she would not consume anything at all. She stood firmly on her resolve. The god of heaven also sent small particles of meat to where she stood; but she would not even let them touch her.
.
##dhA . *hita . *prahita . urged.on, stirred.up; led, sent by • hurled.at • end.comp.. directed or turned towards, cast.upon (as eyes, the mind) • sent.out (as messengers) • sent away, banished to (tasmai • sent to or towards or against +
न निगीर्णवती तानि रजांसि दृढ.निश्चयात् ।
na nigIrNavatI tAni rajAMsi dRDha.nizcayAt |
अन्तःसारतया कार्यम् लघवो ऽप्य्_आप्नुवन्ति हि ॥३।७२।१९॥
anta:sAratayA kAryam laghava:_api_Apnuvanti hi ||3|72|19||
.
na nigIrNavatI tAni rajAMsi dRDha.nizcayAt anta:sAratayA kAryam laghava:_api_Apnuvanti hi
.
she
did not eat those particles, so strong was her commitment
:
for even the feeble.minded do their duty when their heart is pure
.
she would not drink; she would not take her food
—
not even flower.dust
.
*jd.19|| न निगीर्णवती – not devouring = तानि रजांसि – those particles = दृढ.निश्चयात् – from her firm commitment =
अन्तः.सारतया कार्यं – w/ inner.essence their duty = लघवः अपि आप्नुवन्ति हि – even the light.headed attain.to. – "laghu" (cf. "raghu".; opp. "guru"
*vlm.19. Its fixity of purpose, did not permit it to swallow the delicious powder; because a person however mean he may be, is sure of success by his firmness of mind.
*sv.19 Thus she stood for seven thousand years, utterly motionless,...
न पिबत्या_अस्य्_असंस्थानि तथा पुष्प.रजांस्य्_अपि ।
na pibatyA_asi_a.saMsthAni tathA puSpa.rajAMsi_api |
विस्मयम् पवनः प्राप सुमेरु.उन्मूलन.अधिकम् ॥३।७२।२०॥
vismayam pavana: prApa sumeru.unmUlana.adhikam ||3|72|20||
आ.शिरः पिहिता पङ्कैः पूरिता_अपि महाजलैः ।
A.zira: pihitA paGkai: pUritA_api mahAjalai: |
विधूता_अपि बृहद्.वातैर्_दग्धा_अपि वन.वह्निभिः ॥३।७२।२१॥
vidhUtA_api bRhat_vAtai:_dagdhA_api vana.vahnibhi: ||3|72|21||
भिन्ना_अपि करक.आपातैर् भ्रामिता_अपि तडिद्.भ्रमैः ।
bhinnA_api karaka.ApAtai:_bhrAmitA_api taDit.bhramai: |
उद्वेजिता_अपि जलदैः क्षोभिता_अपि_अति.गर्जितैः ॥३।७२।२२॥
udvejitA_api jaladai: kSobhitA_api_ati.garjitai: ||3|72|22||
.
the wind blew its amazement so hard
it might uproot Mount.meru
!
covered with mud up.to her head
or
overwhelmed with floods
or else
tormented by the endless winds
or
fiercely burned in forest.fires
or
struck by falling hailstones
or
shocked by vagrant thunderbolts
or
shivering under rainclouds
or
trembling from their rumbling
...
na.not. by/with pibat.drinking.yA asi.sword\you.are. a.non/without.saMstha.set@/based.on.Ani tathA.thus/in.that.way. puSpa.flower.
rajAMsi.xx. api.altho/even . vismaya.surprise/wonder.m pAvana.sacred/wind:
prApa.xx. sumeru.xx.unmUla.xx.na.thing. adhika.excess/addition.m aax.@.over.zira:.head . pihita.hidden..A paGka.mud..i: pUrita.filled/overspread.A
api.altho/even . by/with mahA.great.jala.waters.i:
vidhUta.A.xx. api.altho/even . bRhat.huge .by/with vAta.winds/blown.i:.xx. dagdha.burned.up..A api.altho/even . by/with vana.forest/woods.vahni.flames/fire..bhi: bhinna.split/divided.A . api.altho/even –
by/with karaka.xx.ApAta.i:.s .
bhrAmita.A.xx. api.altho/even . taDit.lightning.bhrama.delusions. i:
udvejita.A.xx. api.altho/even . by/with – jalada.rainclouds.i:
kSobhita.A.xx. api.altho/even .
by/with ati.over/beyond.
garjita.xx.i:
.
*vlm.20. The god of winds, with his power of uprooting the mountains; was astonished to find the needle, averse to swallow the food, ministered to it in the form of the pollen of flowers.
*vlm.21. The resolute devotee is never to be shaken from his purpose, though he is plunged in the mud or drowned in water, or scattered by the winds and thrown into the burning fire.
*vlm.22. Or when he is shattered by showers of hailstones, or struck by the lightning or battered by rain drops, and intimidated by thunder claps.
अपि वर्ष.सहस्रैः सा चित्त.स्थ.दृढ.निश्चया ।
api varSa.sahasrai: sA citta.stha.dRDha.nizcayA |
पादाग्रम् तु कु.सुप्ता_इव न_अकम्पत तपस्विनी ॥३।७२।२३॥
pAdAgram tu ku.suptA_iva na_akampata tapasvinI ||3|72|23||
.
so it was,
for millenia,
she was so settled in her certainty,
despite her being on her one tiptoe,
and ever.drowsy,
the Tapaswinî made no move
.
api – even . by/with varSa.sahasrai: . millenia . sA = she . citta.stha.dRDha.nizcayA – mentally seated in certainty = pAdAgram tu – altho on tiptoe . ku.suptA_iva
na_akampata tapasvinI
.
*jd.23|| api varSa.sahasrai: – Even over millenia = sA citta.stha.dRDha=nizcayA – that *citta.based.firm=certain person = pAdAgram tu ku.suptA iva – as.if on tiptoe though ill.slept . ??? das.jiva [at] gmail.com = na akampata tapasvinI – the *tapasvinî did not stir.
#pAdAgra m पादाग्र – pAda.agra, foot.front . the point or extremity of the foot. —¶mw . #pAdAgram .ind.. on tiptoe,like a ballet dancer: pAdAgram tu ku.suptA iva na akampata tapasvinI . y3072.023 One of the Potbelly Buddhas of Chinese folk art, to be found in any Chinatown, has the fat monk with his arms raised above his head, his hands pointed inward; and he is standing on tiptoe. Some say he is dancing.
*vlm. ?? The resolute mind is not changed in a thousand years, and the feet of the firm, like those of the drowsy and dead drunk, never move from their place.
निवृत्ताया* बहिःस्पन्दाद् देश.काले बहौ गते ।
nivRttAyA* bahi:spandAt_deza.kAle bahau gate |
विचारयन्त्यास् तस्याः स्वम् आत्मा सत्यम् सु.चेतनम् ॥३।७२।२४॥
vicArayantyA:_tasyA: svam AtmA satyam su.cetanam ||3|72|24||
.
nivRtta.xx.AyA: . from/thru bahir.outer.:spanda.Vibration/Energy.At . in/when deza.place.xx.kAla.time.e
bahau.xx. gata.hvg.gone.e = vicArayan.xx.tyA: tasyA:.@her svam.her.own – AtmA – self –
satyam su.cetanam
.
when a nivRtta.Introvert
thru external spanda
has gone outward in Place and Time
exploring,
of that itself
the self is really
perfect
Affective Consciousness
.
*jd.24|| nivRttAyA: – bahiH.spandAd – because of external Spanda = deza.kAle bahau gate – gone outward in Place and Time = vicArayantyAs tasyA: svam – AtmA satyam su.cetanam – x
#pravRtta प्रवृत्त .p.p.. Begun, proceeded with. pravRttam त्तम् An action, undertaking. pr. cakratA चक्रता f.. sovereign power; pravRtta.cakratAm प्रवृत्त.चक्रतां चैव वाणिज्यप्रभृतीनपि Y.1.266. vAk वाक् of fluent speech, eloquent; mb.5.33.28. — pravRtta . pra vRtta . turned out: produced (turnet.out a product), happened (as it turnet.out); engaged in, pravRttakarma.n . pr. karman n. any act leading to a future birth; #pravRttatva m the having happened or occurred; pr. vAc adj. of fluent speech, eloquent. — y2011.003, y2012.001 pr. samprahAra — adj. one who has begun the fight —¶mw,ap .
*vlm.24. The holy hermit who is devoted to his purpose, loses in time the motion of his external organs; but obtains by the exercise of his reason, the light of true knowledge in his soul.
*sv.24 20.24 ... unmoved by wind, rain, or forest.fire.
ज्ञान.आलोकः सम्.उदभूत् सा परावर.दर्शिनी ।
jJAna.Aloka: sam.udabhUt sA parAvara.darzinI |
बभूव निर्मला सूचिर् विषूची पावनम् परम् ॥३।७२।२५॥
babhUva nirmalA sUci:_viSUcI pAvanam param ||3|72|25||
.
her Wisdom.light expanded, she saw both shores
:
there
was a sterile Sûchî.Pin
here
Vi.Shûchî the Plaguiferous
.
jJAna.Aloka: sam.udabhUt sA parAvara.darzinI | babhUva nirmalA sUci:_viSUcI pAvanam param
.
*vlm.25. Thus did Súchí gain the light of knowledge, and become a seer of the past and future. She became cleansed of the dross of her sins, and her Visúchí or impurity was turned to Súchí or purity.
#pArAvAra m परावर the further and nearer shore, the two banks (parAvarasya nauH, a boat which plies from one side to the other mbh.); parAvare, parAvarataTe . on both banks; parAvara : the sea, ocean (cf. pArApAra); paravariNa . on both sides of a river, one who knows both sides or the whole of a subject (cf. pAN.4.2, 93 vArtt.2 pat.) — kSIyante ca asya karmANi tasmin dRSTe parAvare.
जाता विदित.वेद्या सा स्वयम् एव तया धिया ।
jAtA vidita.vedyA sA svayam eva tayA dhiyA |
तपसा दुष्कृते क्षीणे सूची स्व.सुख.सूचिनी ॥३।७२।२६॥
tapasA duSkRte kSINe sUcI sva.sukha.sUcinI ||3|72|26||
.
she was knowing,
learnèd in her learning,
herself alone with her thought,
and yet burning her wickedness in tapas.Fire,
a needle needless of delight
.
jAtA vidita.vedyA sA svayam eva tayA dhiyA | tapasA duSkRte kSINe sUcI sva.sukha.sUcinI
.
*jd.26 jAtA vidita.vedyA sA . She was knowing, learned in learning = svayam eva tayA dhiyA – herself alone with that understanding = tapasA duSkRte kSINe – with *tapas her misdeeds were erased = sUcI sva.sukha.sUcinI – a needle needling her own delight – a needle needless of delight.
*vlm.26. She came to know the truly knowable, in her own understanding; and she felt true bliss in her soul, after the removal of her sins by devotion.
*sv.27 26.27 All her sinful tendencies had been washed away by the penance and she gained the highest wisdom.
इति वर्ष.सहस्राणि सा_अकरोद् दरुणम् तपः ।
iti varSa.sahasrANi sA_akarot_daruNam tapa: |
सप्त.सप्त.महालोक.संताप.करम् उन्मुखी ॥३।७२।२७॥
sapta.sapta.mahAloka.saMtApa.karam unmukhI ||3|72|27||
.
and so
for some millenia
she made such fierce tapas
that she could even make things hot
:
enough to burn
seven times seven worlds of worlds.
she was ready for anything
!
iti varSa.sahasrANi – And so for some millenia = sA akarot daruNam tapa: –she made fierce *tapas = sapta.sapta.mahAloka.saMtApa.karam – seven.seven.greatWorlds.burning.making – a heat to burn seven times seven worlds of worlds
*sv.27 26.27 All her sinful tendencies had been washed away by the penance and she gained the highest wisdom.
*sv.28 The energy of her penance set the Himâlayas on fire, as it were.
तस्याः कल्प.अग्नि.भीमेन तपसा हि महागिरिः ।
tasyA: kalpa.agni.bhImena tapasA hi mahAgiri: |
बभूव तेन ज्वलितो जज्वाल_इव ततो जगत् ॥३।७२।२८॥
babhUva tena jvalita:_jajvAla_iva tata:_jagat ||3|72|28||
.
such was her Tapas,
it was like the fearsome Doomsday.Fire
:
it blazed,
the mighty mountain where she worked,
it brightened the whole world
.
tasyA: kalpa.agni.bhImena tapasA hi mahAgiri: babhUva tena jvalita: jajvAla_iva tata:_jagat
.
*vlm.28. The great mountain was set in a blaze, by the fervour of her devotion;
and that flame spread to all the worlds, like the blaze of a portentous meteor.
*sv.28 The energy of her penance set the Himâlayas on fire, as it were.
•
oॐm
•
कस्य_इदम् तपसा_आक्रान्तम् जगद् इत्य् अथ वासवः ।
kasya_idam tapasA_AkrAntam jagat_iti_atha vAsava: |
नारदम् परि.पप्रच्छ स* तस्य_अकथयच् च तत् ॥३।७२।२९॥
nAradam pari.papraccha sa* tasya_akathayat_ca tat ||3|72|29||
.
"Whose is it,
this fierce Tapas,
the fire by which the world is overrun?"
so
the mighty Lord Indra.Vasava
once asked
the sage Naarada.Mangift
and
Naarada gave this reply
:
kasya_idam tapasA_AkrAntam jagat_iti_atha vAsava: nAradam pari.papraccha sa* tasya akathayat_ca tat
.
*sv.29.30.31 Indra the king of heaven ... learnt from the sage nArada.Mangift ... of Karkatî's unprecedented undertaking.
*vlm.29. This made Indra the god of heaven, to ask Nárada respecting the cause of this intense devotion; saying "Who is it that engrosses to her the fruition of worlds, by her austere devotion"? To whom Nárada thus replied:
सप्त.वर्ष.सहस्राणि सूची दीर्घ.तपस्विनी ।
sapta.varSa.sahasrANi sUcI dIrgha.tapasvinI |
महा.विज्ञान.देहा_असौ तेन_इदम् ज्वलितम् जगत् ॥३।७२।३०॥
mahA.vijJAna.dehA_asau tena_idam jvalitam jagat ||3|72|30||
.
"For seven thousand years,
sUcI, the longtime Pin.Asceticess,
has been a light to the world
thru her Great.Understanding.body
.
sapta.varSa.sahasrANi sUcI dIrgha.tapasvinI | mahA.vijJAna.dehA_asau tena_idam jvalitam jagat
.
*vlm.30. "It is Súchí, who by her continued devotion of thousands of years, has attained her highest state of enlightenment; and it is that light that now enflames all the worlds."
नागाः श्वसन्ति विचलन्ति नगाः पतन्ति
nAgA: zvasanti vicalanti nagA: patanti
वैमानिका* जलधि.वारिधराः प्रयन्ति ।
vaimAnikA* jaladhi.vAridharA: prayanti |
शेषम् दिशो ऽर्क.सहिता* मलिनी.भवन्ति
zeSam diza:_arka.sahitA* malinI.bhavanti
सूच्याः, सुरेन्द्र, तपसा क्षय.मायया_इव ॥३।७२।३१॥
sUcyA:, surendra, tapasA kSaya.mAyayA_iva ||3|72|31||
.
"The nAga.s sigh,
the mountains tremble,
the skycars all fall-down,
the waterful oceans overflow in all directions,
together with the sun they grow dark,
because of sUcI,
Lord of the gods,
mAyA burns with the heat of her tapas."
.
nAgA: zvasanti vicalanti nagA: patanti vaimAnikA* jaladhi-vAridharA: prayanti zeSam diza:_arka-sahitA* malinI.bhavanti sUcyA:, surendra, tapasA kSaya-mAyayA_iva
.
*vlm.31. It is Súchís devotion, O lord of gods that makes the Nágás to sigh and the hills to tremble. It causes the celestials to fall down, and the sea to overflow on earth. It dries up all things, and casts to shade the bright orb of the sun itself.
*sv.31 29-31 Indra the king of heaven ... learnt from the sage nArada.Mangift ... of Karkatî's unprecedented undertaking.
.
oॐm
.
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FM3073 NAARADA RETELLS THE TALE 1.AG12-14 .z67
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
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