fm3072 1.ag11.12 The ASCETICESS .z31
jivadas
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 karkatI.Crab:
तपस्विनिइ
tapasvinI
ASCETICESS
jd:
karkaTI.Crab has realized that it was a mistake,
her idea
—of becoming a sUchI.Pin and vi.SUchika-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
.
(with a fuzzy mountain.cloud on top)
.
sUchI the Pin,
having no belly to fill,
must turn to infecting things with
vi.ShUchika the Plague
.
vasiSTha the Most Plentiful said—
सूची सा संभवद् वाणी चिन्तयित्वा इत्य् अकम्पनम् ।
sUcI sA saMbhavad vANI cintayitvA ity akampanam |
पुनस् तद् देह-लाभाय भवाम्य् आशु तपस्विनी ॥१॥
punas tad deha-lAbhAya bhavAmy Azu tapasvinI ||3|72|1
||
that sUchI.Pin,
grown eloquent,
came to this conclusion
:
"To get my good old body back.again,
what I will do then
is
to become
a tapasvinI.Asceticess!"
इति संचिन्त्य चित्त.स्थं संहृत्य जन-मारणम् ।
iti saMcintya citta.stham saMhRtya jana-mAraNam |
तद्_एव हिमवच्-छृङ्गं जगाम तपसे स्थितम् ॥२॥
tad_eva himavac-chRGgam jagAma tapase sthitam ||2
||
thus cogitating,
abstaining.from setting her Affection on murdering people,
she went.to a snowbound mountain,
where she could make her `tapas
ascetically
.
अपश्यद् एव सूचित्वं सा तन्-मानसम् आत्मनि । प्राण-वात-आत्मिका प्राणैः प्रविश्य हत-मानसम् ॥३॥
apazyad eva sUcitvam sA tan-mAnasam Atmani | prANa-vAta-AtmikA prANai: pravizya hata-mAnasam ||3
||
she
envisioned her needleness,
thru
manas.Mind
in
That
.
thus
as a form of prANa.Air
by means of the prANas
she entered Still Mind
.
~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.
z>#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.
z>#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
अथ आत्मन्य्_एव सूचित्वं पश्यत्य्_एव मनोमयम् ।
प्राण-वात-शरीरा असौ जगाम हिमवच्_छिरः ॥४॥
atha Atmany_eva sUcitvam pazyaty_eva manomayam |
prANa-vAta-zarIrA asau jagAma himavac_chira: ||4
||
then
in her very self she knew
needleness only
—
her sUchI.ness, a Mind.construct
.
&
then
her prANa.Air-Body
went to a snowy mountaintop
.
~AS. With the body formed by the prANavAta, she went to Himalayas.
~vlm. ... wafted by her vital breath ...
दृढ.दाव-अनले तत्र सर्व.भूत-विवर्जिते । महामहा-शिला-आभाभा-रूक्षे पांसु-विधूसरे ॥५॥
dRDha.dAva-anale tatra sarva.bhUta-vivarjite | mahAmahA-zilA-AbhAbhA-rUkSe pAMsu-vidhUsare ||5
||
she
sat there circled by a fire,
another creature not in sight,
radiant with roughness,
like a gloomy mountain,
thick with dust
.
~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).
तस्थाव् अभ्युदिता इव असौ निस्तृणे विपुले स्थले । मराव् अकस्मात् संजात-शुष्का तृण-शिखा यथा ॥६॥
tasthAv abhyuditA iva asau nistRNe vipule sthale | marAv akasmAt saMjAta-zuSkA tRNa-zikhA yathA ||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—
now grown into a withered sprig of dry hay
.
~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.
सुसूक्ष्मस्य एकपादस्य सार्धेन एव आश्रिता उर्वरा ।
susUkSmasya ekapAdasya sArdhena eva AzritA urvarA |
स्वसंविद्-एकपाद-आत्म तपः कर्तुं प्रचक्रसे ॥७॥
svasaMvid-ekapAda-Atma tapa: kartum pracakrase ||7
||
that skinny yoginI stood
on
her only foot,
supported by the earth,
a selfaware.onefooted-self,
and
she made her tapas
.
~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 त्रिपदीं कृत्स्नाद् यत्नेन उर्ध्व-मुखी स्थिता ॥८॥
nivArya tripadIm kRtsnAd yatnena urdhva-mukhI sthitA ||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
.
~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.
कृष्णात्व-हिंस्रता-तैक्ष्ण्य-व्याप्त्य्-आस्य-पवन-आशनैः ।
kRSNAtva-hiMsratA-taikSNya-vyApty-Asya-pavana-Azanai: |
यत्नात् पदं निबध्नन्ती रेण्व्-अणु-उपल-संकटे ॥९॥
yatnAt padam nibadhnantI reNv-aNu-upala-saMkaTe ||9
||
her face was dark and angry as she ate the air
and found a way to stand,
pressing her one foot deep into the stones and dust
.
~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 क्षुभितां संपद्-दूरालोक-अर्थम् उत्थिताम् ।
araNye kSubhitAm saMpad-dUrAloka-artham utthitAm |
पुच्छाकोटि-स्थितां वात-आलोलाम् अनुचकार सा ॥१०॥
pucchAkoTi-sthitAm vAta-AlolAm anucakAra sA ||10
||
hungry in the forest,
wanting a stroke of luck,
standing there at attention for a thousand years,
she followed the wind with her nose
.
~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 सूच्य्-आभा पश्चाद्-भाग-एक-रक्षिणी ॥११॥
sakhI babhUva sUcy-AbhA pazcAd-bhAga-eka-rakSiNI ||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.
क्षुद्रे ऽपि स्वजने भूते ऽप्य् एति वत्सलता जनः ।
kSudre 'pi svajane bhUte 'py eti vatsalatA jana: |
दीधित्या अपि सुखी-वृत्तं सूच्यां शुचितया भृतम् ॥१२॥
dIdhityA api sukhI-vRttam sUcyAm zucitayA bhRtam ||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 sUchI.Pin
.
~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.
बभूव तस्याः स्वच्छाया द्वितीया तापसी सुखी । एवं सुची इव मलिना तया पश्चात् कृता इव सा ॥१३॥
babhUva tasyA: svacchAyA dvitIyA tApasI sukhI | evam sucI iva malinA tayA pazcAt kRtA iva sA ||13
||
there she was,
in her transparency,
a second tApasI,
a friend and follower, dark like sUcI
:
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.
सूच्या तया सु-निर्गत्य सु-पाताक्ष्या स्म कूणितैः ।
sUcyA tayA su-nirgatya su-pAtAkSyA sma kUNitai: |
पश्चात् सख्याभया साधुर् अन्योन्य^आचार-केवलम् ॥१४॥
pazcAt sakhyAbhayA sAdhur anyonya-AcAra-kevalam ||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.
सूच्या अभिप्रेक्षिते याता मतिं द्रुम-लता-आदयः ।
sUcyA abhiprekSite yAtA matim druma-latA-Adaya: |
महातपस्विनीं सूचीं दृष्ट्वा न उत्कण्ठयन्ति के ॥१५॥
mahAtapasvinIm sUcIm dRSTvA na utkaNThayanti ke ||15
||
having beheld sUcI the Pin,
the trees and vines considered her
the Grand Asceticess sUcI
—
to see whom,
who wouldn't stretch their neck
?
~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 एनां स्व-मनो.वृत्तिम् उत्थिताम् । अनिलं भोजयां-चक्रुर् मुख-निर्गत-भांकृतैः ॥१६॥
sthira-baddha-padAm enAm sva-mano.vRttim utthitAm | anilam bhojayAM-cakrur mukha-nirgata-bhAMkRtai: ||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.Mind
that whooshed as it passed thru her mouth
.
~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 । कौसुमानि रजांस्य् अस्या इत्य् आस्यं पर्यपूरयन् ॥१७॥
prasUtAni bhaviSyANi gIrvANa-anyAni vA ciram | kausumAni rajAMsy asyA ity Asyam paryapUrayan ||17
||
begotten
and about.to.be begotten
cloves
and other plants
yielded all their pollen to her,
until she became overfull
.
~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-प्रहितं वातनुन्नामिषं रजः । तया त्व् अभ्रत्व-व्याजेन न निगीर्णां मुखे विशत् ॥१८॥
tato mahendra-prahitam vAtanunnAmiSam raja: | tayA tv abhratva-vyAjena na nigIrNAm mukhe vizat ||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
.
~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.
न निगीर्णवती तानि रजांसि दृढ-निश्चयात् । अन्त:सारतया कार्यम् लघवो_अप्य्_आप्नुवन्ति हि ॥१९॥
na nigIrNavatI tAni rajAMsi dRDha-nizcayAt | anta:sAratayA kAryam laghavo_apy_Apnuvanti hi ||19
||
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 पिबत्य् आस्य-संस्थानि तथा पुष्प-रजांस्य् अपि ।
na pibaty Asya-saMsthAni tathA puSpa-rajAMsy api |
विस्मयं पवनः प्राप सुमेरु-उन्मूलन-अधिकम् ॥२०॥
vismayam pavana: prApa sumeru-unmUlana-adhikam ||20||
आ-शिरः पिहिता पङ्कैः पूरिता अपि महाजलैः । विधूता अपि बृहद्-वातैर् दग्धा अपि वन-वह्निभिः ॥२१॥
A-zira: pihitA paGkai: pUritA api mahAjalai: | vidhUtA api bRhad-vAtair dagdhA api vana-vahnibhi: ||21||
भिन्ना अपि करक-आपातैर् भ्रामिता अपि तडिद्-भ्रमैः ।
bhinnA api karaka-ApAtair bhrAmitA api taDid-bhramai: |
उद्वेजिता अपि जलदैः क्षोभिता अप्य् अति-गर्जितैः ॥२२॥
udvejitA api jaladai: kSobhitA apy ati-garjitai: ||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
dazzled by flashing thunderbolts
or
shivering under rainclouds
or
trembling from their rumbling
...
~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 |
पादाग्रं तु कु-सुप्ता इव न अकम्पत तपस्विनी ॥२३॥
pAdAgram tu ku-suptA iva na akampata tapasvinI ||23
||
so it was,
for millenia,
she was so settled in her certainty,
despite her being on her one tiptoe,
and ever-drowsy,
the tapasvinI 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.23. 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 बहिः-स्पन्दाद् देश-काले बहौ गते ।
nivRttAyA bahiH-spandAd deza-kAle bahau gate |
विचारयन्त्यास् तस्याः स्वम् आत्मा सत्यं सु-चेतनम् ॥२४॥
vicArayantyAs tasyA: svam AtmA satyam su-cetanam ||24
||
when the Atma.Soul of an 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 (turned-out a product), happened (as it turned-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 समुदभूत् सा परावर-दर्शिनी । बभूव निर्मला सूचिर् विषूची पावनं परम् ॥२५॥
jJAna-Aloka: samudabhUt sA parAvara-darzinI | babhUva nirmalA sUcir viSUcI pAvanam param ||25
||
her Wisdom.light expanded,
she saw both shores
:
there
was a sterile sUchI.Pin,
here
vi.SUchI 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.
~sv.25 Karkatî's whole being became completely purified by this penance.
~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.
~sv.25 Karkatî's whole being became completely purified by this penance.
#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 ॥२६॥
tapasA duSkRte kSINe sUcI sva-sukha-sUcinI ||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.
इति वर्ष-सहस्राणि सा अकरोद् दरुणं तपः । सप्त-सप्त-महालोक-संताप-करम् उन्मुखी ॥२७॥
iti varSa-sahasrANi sA akarod daruNam tapa: | sapta-sapta-mahAloka-saMtApa-karam unmukhI ||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
!
*jd.27|| 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 कल्पाग्नि-भीमेन तपसा हि महागिरिः ।
tasyA: kalpAgni-bhImena tapasA hi mahAgiri: |
बभूव तेन ज्वलितो जज्वाल_इव ततो जगत् ॥२८॥
babhUva tena jvalito jajvAla_iva tato jagat ||28
||
such was her *tapas,
it was like the fearsome kalpa.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.
कस्य इदं तपसा आक्रान्तं जगद् इत्य् अथ वासवः ।
kasya idam tapasA AkrAntam jagad ity atha vAsava: |
नारदं परिपप्रच्छ स तस्य अकथयच् च तत् ॥२९॥
nAradam paripapraccha sa tasya akathayac ca tat ||29
||
"Whose is it,
this fierce *tapas by which the world is overrun?"
so
the mighty Lord indra.vAsava
once asked
the sage nArada.Mangift
and
nArada gave this reply
:
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 । महा-विज्ञान-देहासौ तेनेदं ज्वलितं जगत् ॥३०॥
sapta-varSa-sahasrANi sUcI dIrgha-tapasvinI | mahA-vijJAna-dehAsau tenedam jvalitam jagat ||30
||
"For seven thousand years,
sUcI,
the longtime Pin-Asceticess,
has been a light to the world
thru her Great.Understanding-body.
~sv.29-30-31 Indra the king of heaven ... learnt from the sage nArada.Mangift ... of Karkatî's unprecedented undertaking.
~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 |
शेषं दिशो ऽर्क-सहिता मलिनी-भवन्ति
zeSam dizo 'rka-sahitA malinI-bhavanti
सूच्याः सुरेन्द्र तपसा क्षय-मायया इव ॥३१॥
sUcyA: surendra tapasA kSaya-mAyayA iva ||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."
~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