fm3070 1.ag06...08 On Pins and Needles_z84

2 views

Skip to first unread message

jivadas

unread,

Aug 8, 2019, 8:29:39 PM8/8/19

to yoga vasishtha

DAILY READINGS fr 9 August, 2019

fm3071 1.ag09..10 Remorse of the Needle_z42

https://www.dropbox.com/s/6wjn2g33r51obnv/fm3071%201.ag09..10%20Remorse%20of%20the%20Needle%20.z42.docx?dl=0

fm6028 2.ag07...09 Really Unreal_z95

https://www.dropbox.com/s/x22lf9xfy09zkyk/fm6028%202.ag07...09%20Really%20Unreal%20.z95.docx?dl=0

fm7125 3.ag09...11 Measured Consciousness .z74

https://www.dropbox.com/s/m3inw2wg4eld04v/fm7125%203.ag09...11%20Measured%20Consciousness%20.z74.docx?dl=0

fm3070 1.ag06...08 On Pins and Needles_z84

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

oॐm

On Pins and Needles

Vasishtha said–

3.70.1

अथ भूधर-शृङ्ग.आभा सा महा-कृष्ण-राक्षसी ।

atha bhUdhara-zRGga.AbhA sA mahA-kRSNa-rAkSasI |

कज्जल.अम्बुद-लेखा_इव तानवम् गन्तुम् उद्यता ॥३।७०।०१॥

kajjala.ambuda-lekhA_iva tAnavam gantum udyatA ||3|70|01||

now

this lady the size of a mountain,

this huge raakSasii,

this

big

black

Demoness

looked like a soot-streaked raincloud,

she grew thin

atha bhUdhara-zRGga.AbhA

sA mahA-kRSNa-rAkSasI

kajjala.ambuda-lekhA_iva

tAnavam gantum udyatA

*vlm.p.1. Now this Karkati who had been as tall as a mountain-peak, and a rakSasi of the blackest kind, resembling a thick and dark cloud of the rainy season, gradually began to fade away and grow leaner and leaner day by day.

02-3

बभूव.अभ्र.उपमा_आकारा ततो विटप-रूपिणी ।

babhUva.abhra.upamA_AkArA tata:_viTapa-rUpiNI |

पुंस्-प्रमाणा ततो ऽप्य्_आसीद् अथ_आभूद्*धस्त-मात्रिका ॥३।७०।२॥

puMs-pramANA tata:_api_AsIt_atha_AbhUt_hasta-mAtrikA ||3|70|2||

ततः प्रादेश-मात्रा सा त to ' pyx_अङ्गुलि-रूपिणी ।

tata: prAdeza-mAtrA sA tata:_api_aGguli-rUpiNI |

ततो माष-शमी-तुल्या ततः सुची बभूव ह ॥३।७०।३॥

tata:_mASa-zamI-tulyA tata: sucI babhUva ha ||3|70|3||

babhUva.abhra.upamA. AkArA tata:. viTapa-rUpiNI

puMs-pramANA tata:. api. AsIt. atha. AbhUt. hasta-mAtrikA

tata: prAdeza-mAtrA sA tata:. api. aGguli-rUpiNI

tata:. mASa-zamI-tulyA tata: sucI babhUva ha

she

loomed

like a raincloud

then she stood no bigger than a Rascal Tree

then she was the size of a human

then made merely the measure of his hand

– less than a hand-span–

then again as big as a finger

– as little as a withered beanpod–

then

at last

she was a needle with a prick

*vlm.p.2 Her gigantic cloud-like form was soon reduced to the shape of a tree branch which afterwards became like the figure of a man, and then the measure of only a cubit.

*vlm.p.3 It next became the length of a span in its height, and then of a finger’s length in all. Growing by degrees thinner and thinner like grain, it became at last as lean as a needle or a pin.

#viT*? - #viTapa:_am - the young branch of a tree or creeper • a bush, thicket •• a keeper of ["slender twigs of"] boy prostitutes. •• #viTapaka: - a tree • a rogue, voluptuary (= #viTa) • #viTapazas -ind.- in branches or shoots •-• viTapa.peTaka: -m.- a multitude of rogues, *mw • [a racket of rascals]. - #viTapin - having branches or boughs (as a tree) mbh

xx1.12.1 02 03

ततः कौशेय-सूचित्वम् पद्म-केसर-सुन्दरी ।

tata: kauzeya-sUcitvam padma-kesara-sundarI |

प्राप सा शिखर.आकारा संकल्प.अद्रिः_इव_अणुताम् ॥३।७०।४॥

prApa sA zikhara.AkArA saMkalpa.adri:_iva_aNutAm ||3|70|4||

at last

she took a form that was less than a single strand of lotus-hair

her mountainous self-conceit became

almost atomic

tatas.therefore/@that: -

kauzeya.xx-sUcitva.xx-m padma.lotus/Padma-.kesara.hairy/lotus.filament-.sundara.beautiful-.I

prApa.xx- sA.she/it -f.-

zikhara.xx-AkAra.embodiment/formation.A - saMkalpa.Concept.adri.mountain-.: iva.like/as.if –

aNutA.xx-m

*vlm.p.4 Thus she was reduced to the thinness of a needle, fit only to sew a silken robe. By her own desire that could change a hill to a grain of sand, she had become as lean as the filament of the lotus flower.

रराज सूचिका कृष्णा सूक्ष्म.आयसम् अन्.आयसी ।

rarAja sUcikA kRSNA sUkSma.Ayasam an.AyasI |

पुर्यष्टकेन चलिता व्योम.गा व्योम-वासिनी ॥३।७०।५॥

puryaSTakena calitA vyoma.gA vyoma-vAsinI ||3|70|5||

the dark Suuchikaa needle

shone,

it was a thin unmetallic metal moved by her subtle body,

a sky.going Space-dweller

she

...

rarAja sUcikA kRSNA

sUkSma.Ayasam an.AyasI

puryaSTakena calitA

vyoma.gA vyoma-vAsinI

*vlm.p.5 Thus the non-metallic Karkati was transformed into the form of Suchi, a black and slender iron needle that contained all her limbs and organs of her body and conducted her in the air anywhere she liked.

*sv.3.5 5-6 VASISTHA continued: Immediately, O RAma, the demoness with the mountainous body began to shrink gradually to the size of a pin.

*puryaStaka –puri.aSTaka –"the city with eight gates" = the subtle body affecting the five tanmAtra.Elements with manas.Mind, buddhi.Intellect, and ahaMkAra."I"dentity +

सूची दृश्यत* एव_असौ न.त्व्_अयो नाम विद्यते ।

sUcI dRzyata* eva_asau na.tu_aya:_nAma vidyate |

संविद्-भ्रम-कुले च_एषा स्वल्प-सूची_इव लक्ष्यते ॥३।७०।६॥

saMvit-bhrama-kule ca_eSA svalpa-sUcI_iva lakSyate ||3|70|6||

...

she looks like a needle tho she is certainly not iron;

but

by some sort of awareness-delusion

she seems to be a tiny pin

sUcI dRzyata* eva_asau

na.tu_aya:_nAma vidyate

saMvit-bhrama-kule ca_eSA

svalpa-sUcI_iva lakSyate

*vlm..6. She viewed her person as an iron pin, and having neither any substance nor length or breadth of her body.

*AS: The needle only appears, and there is really no iron (na tu aya: nAma vidyate),

in the accumulation of illusions, she is just one little needle.

Thus she is like any other illusion.

xx04 05 06

रत्न-सुची_इव मसृणा मनः.मनन-संयुता ।

ratna-sucI_iva masRNA mana:.manana-saMyutA |

वैदूर्य-रश्मि-लेखा* इव भानु-संतान-सुन्दरी ॥३।७०।७॥

vaidUrya-razmi-lekhA* iva bhAnu-saMtAna-sundarI ||3|70|7||

as sleek as.if her needle were a jewel,

but one equipped with mental processes,

she became

a radiance of sunrays,

like the shining bright needlestreak

of a Cat's-eye gem

ratna-sucI_iva masRNA

mana:.manana-saMyutA

vaidUrya-razmi-lekhA_iva

bhAnu-saMtAna-sundarI

*vlm.7. Her mind with its power of thought, appeared as bright as a golden needle (pointing to the point); and as a streak of the saphire impregnated by solar ray.

*AS: Like (iva) a smooth (masRNA) needle of jewels (ratnasUci), equipped (saMyutA) with mental actions (manomanana), like (iva) the streak of ray (razmilekhA) from the cats-eye jewel, beautiful (sundarI) due to entered sun-rays (bhAnusaMtAna)_

कज्जल.अम्भोद-संकल्क-लता_इव पवन.आहृता ।

kajjala.ambhoda-saMkalka-latA_iva pavana.AhRtA |

सूक्ष्म-रन्ध्र.ईक्षण-स्वच्छ-दृष्ट-ज्योतिःकनीनिका ॥३।७०।८॥

sUkSma-randhra.IkSaNa-svaccha-dRSTa-jyoti:kanInikA ||3|70|8||

when a vine black.as.a-raincloud thins to a shoot drifting in the wind

– that's how she looked–

but with a narrow eye

kajjala.ambhoda-saMkalka-latA_iva

pavana.AhRtA

sUkSma-randhra.IkSaNa-svaccha-dRSTa-jyoti:kanInikA

*AS: Like a vine (latA) made from the bulk (saMkalka) [see below] of a pitch-black cloud (kajjala.ambhoda), moved about by the wind (pavana.AhRtA), with pupils (kanInika) with clear sight (svacca-dRSTi) capable of looking through tiny holes (sUkSma-randhra.IkSNa).

*jd. saMkalka seems to be unique to our poet– not in any Lex. listed by google–

AB calls it a *piNDa lump.

*kalka has mostly offensive connotations:

#kal - #kalka‑ कल्क Sinful, wicked. • #kalkam ल्कम् Oily sediment, *Y.1.277 • An unguent paste; कल्काश्चूर्णकषायांश्च स्नानानि विविधानि च Rām.2.91.74; (Hence) Dirt, filth (in general) • fæces [shit] • meanness, hypocrisy •-• #saMkalka- - saMkalkasya piNDasya, y3070.008 Comm.

सुमुख-ग्राह्य-रूपेण श्लक्ष्ण-पुच्छ-शिखा.अणुना ।

sumukha-grAhya-rUpeNa zlakSNa-puccha-zikhA.aNunA |

तदा वैपुल्य-शान्त्य्.अर्थम् परम् मौन-व्रतम् गता ॥३।७०।९॥

tadA vaipulya-zAnti.artham param mauna-vratam gatA ||3|70|9||

she took a form with a narrow mouth and an atomically tiny tip

in vast and peaceful silence

as.if she were keeping a vow

sumukha-grAhya-rUpeNa

zlakSNa-puccha-zikhA.aNunA

tadA vaipulya-zAnti.artham

param mauna-vratam gatA -

*AS:. as.if she had taken a vow of silence to put a rest to ampleness. It is a complicated idea being presented here. She acquired a tiny mouth (as a needle) which put to rest excessive talks, thus leading to ritual silence and at the same time, it became a good diet -put away her prior large size!

*vlm..9. She had observed the vow of her taciturnity (mauna-vrata), for reducing the plumpness of her person, and was gladdened in her face, to become as lean as the filament of a feather.

*VA: she was happy taking form of tiny thin needle with sharp point, and then, for greater aim of reduce largeness of her body, she took vow of silence.

#zlakSNa mf(आ)n. (in Un2. Ii, 19 said to be fr. >श्लिष्) slippery, smooth, polished, even, soft, tender, gentle, bland AV. &c; small, minute, thin, slim, fine (cf. comp.) L.; zlakSNam –ind. -ind. softly, gently MBh. R.

#puccha:, puccham पुच्छः pucchaḥ च्छम् ccham -A tail in general; पश्चात् पुच्छं वहति विपुलम् U.4.27; A hairy tail; A peacock's tail. The hinder part [ass, arse, bum]; The end of anything._अग्रम्, -मूलम् the tip of the tail.

#vaipulya-m वैपुल्यम् – Spaciousness, largeness. Plenty, abundance. – ¶mw -(fr. vipula) largeness, spaciousness, breadth, thickness varBRS. RAjat. KArand. &c. –

xx07 08 09

सु.दूराद् दीपवद् दृष्टम् ख-तन्मात्रत्वम् आगता ।

su.dUrAt_dIpavat_dRSTam kha-tanmAtratvam AgatA |

दूराद् एव मनोज्ञेन प्रोद्गीरन्ती मुखेन खम् ॥३।७०।१०॥

dUrAt_eva mana:-jJena prodgIrantI mukhena kham ||3|70|10||

like a lamp seen from far away,

having come into her kha.Sky,

she is distant

projecting her beautiful face in the kha.Sky

su-.xx-dUra.xx-At_dIpa.xx-vat.xx- dRSTa.xx-m

kha.xx-tanmAtra.xx-tva.xx-m Agata.xx-A

dUra.xx-At eva.very/only - mana:Mind-:-jJa.xx-ena

prodgIran.xx-tI mukha.xx-ena kha.xx-m

*AS: She acquired the essential quality of space and was thus faintly perceptible like a lamp at a great distance. manojJna means pleasing, pretty etc. Thus: It was as.if she was oozing space from her pretty mouth.

#gRR - #udgRR –ut>gRR – ¶mw -P. udgirati -to eject (from the mouth), spit out, vomit out or up, belch out; to pour out, discharge, spout MBh. R. Mr2icch. Pan5cat. &c.; to force out (a sound), utter; to breathe out; to raise from Ra1jat. KSS. &c.: Caus. P. udgirayati (irr.), to raise (sounds), utter Pan5cat. y3070.010 – ¶Huet -rejeter, vomir, cracher. – #prodgRR –pra.udgRR, ud>gRR – ¶jd –spit or vomit forcefully; = vamati prodgIrNa प्रोद्गीर्ण a. Cast out; Buddh. –

कुञ्चित.ईक्षण-संदृश्या दीर्घ-दीप.अंशु-कोमला ।

kuJcita.IkSaNa-saMdRzyA dIrgha-dIpa.aMzu-komalA |

सद्यःस्नात-समुत्सन्न-बाल-वाल-विलासिनी ॥३।७०।११॥

sadya:snAta-samutsanna-bAla-vAla-vilAsinI ||3|70|11||

kuJcita.xx-IkSaNa.xx-saMdRzya.xx-A

dIrgha.xx-dIpa.xx-aMzu.xx-komala.xx-A

sadya.xx-:snAta.xx-samutsanna.xx-bAla.xx-vAla.xx-vilAsi.xx-nI

if you squint your eyes

you see

a distantly faint ray of light

distant image,

like a baby's fuzz of hair in a bath,...

like a golden strand emerging eagerly out.of a lotus,

like the most.beautfiul brahma-nADi.Channel

drawn.up.to the external randhra.Vent.

kuJcita.IkSaNa-saMdRzyA - As with a crooked gaze - dIrgha-dIpa.aMzu-komalA –distant-light-ray-flower - sadya:snAta-samutsanna-bAla-vAla-vilAsinI – sudden-bath.uprising-fiercely.arousing.

*vlm..11. With her contracted eye brows, she beheld the rays of light extending to her from afar; which caused the hairs on her body, to stand up like those of babies at bathing.

*AS: The phrase kuJcita.IkSaNa-saMdRzyA means one that needs to be seen by squinting eyes! This is often done to see more details of far away objects. I don't know where you got half a strand. She was thin* like a long ray of a lamp, and was wiggling like the hair of a baby who has just taken a bath. sadya: means "just now". *[MW reads komala as: tender, agreeable • "nice" • a bland rIti rhetorical style.]

*sv. She was like the extremely subtle susumna nadi that links the base of the spine with the crown of the head.

*sv.3.11 She became so subtle that her existence could only be imagined.

#kuJc –to crook, curl - #kuJcita कुञ्चित_a.- crooked; contracted *VR.&c.; curled *mbh.&c.; •• kuJcita_IkSaNa-saMdRzyA dIrgha-dIpa.aMzu-komalA | sadya:snAta-samutsanna-bAla-vAla-vilAsinI ||3|70| y3070.011.

#IkS - #IkSaNa –n.- a look, view, aspect sight; regarding, looking after, caring for mn.; eye R.

#sad –to sit - #utsad - #samutsad - #samutsanna -utterly destroyed see #samucchanna. •• entangled, uprising sadya:snAta-samutsanna-bAla-vAla-vilAsinI ||3|70| y3070.011.

#div - #sadyas –ind.- (fr. sa+dyu • cf. sadívas) -on the same day, in the very moment (either At once',.aimmediately' or.ajust',.arecently') • daily, every day – y2017.008.

#* - #vAla-: – ¶mw* -(later form of #vAra; also written #bAla q.u.) [animal tail or tailhair, "FuR"] TS. &c. &c.; bristle *KSS.; a hair-sieve *VS.&c; Pavonia Odorata L.; = ziphA L.; • - #vAlI_a post, pillar Anup. (= medhi L.); a kind of ornament L.; a pit, cavern L.

तन्तुर् बिसाद् इव_उड्डीना बाह्य-संचार-कौतुकान् ।

tantu:_bisAt_iva_uDDInA bAhya-saMcAra-kautukAn |

ब्रह्म-नाडिर् इव_उद्युक्ता बही*रन्ध्रम् सु.सुन्दरी ॥३।७०।१२॥

brahma-nADi:_iva_udyuktA bahir*randhram su.sundarI ||3|70|12||

tantu.xx-: bisa.xx-At iva.like/as.if - uDDIna.xx-A –soaring like the filament from a lotus -???

thm bAhya.xx-saMcAra.xx-kautuka.xx.s-An -

brahma.xx-nADi.xx-: iva.like/as.if - udyukta.xx-A –the Brahma-nerve as-if engaged -

bahI.xx-randhra.xx-m su-.xx-sundara.xx-I -

*VA: she was curiosity, like a tiny lotus filament which went up wantering outside of flower, beauty, as.if energy gone up outside from brahma-nadi (sushumna)

*AS: The first line should be: Like a strand from the lotus eager to go out (bAhya-saMcAra-kautukA).

*vlm..12. Her grand artery called Brahmanádi or susumna, was raised about its cavity in the head called the Brohma-randhra; in order to greet the holy light, as the filaments of the lotus, rise to receive the solar light and heat.

*sv.3.12 12-13 She was like the extremely subtle susumna nadi that links the base of the spine with the crown of the head.

xx10 11 12

नियत.इन्द्रिय-शक्तिः सा जिवेन_एव_बहिःस्थिता ।

niyata.indriya-zakti: sA jivena_eva_bahi:sthitA |

बौद्ध-तार्किक.विज्ञान-सम्तान.वद् अलक्षिता ॥३।७०।१३॥

bauddha-tArkika.vijJAna-samtAna.vat_alakSitA ||3|70|13||

having controlled her organic powers,

her Living.jIva stood outside:

a process that

the bauddha.Intellectuals,

tArkika.Logicians,

vijnAnI.s do not explain

niyata.xx-indriya.xx-zakti.xx-: sA.she/it -f.-

w the jiva.xx-ena eva.very/only - bahi.xx-:sthita.xx-A

bauddha.xx-tArkika.xx-vijJAna.xx-samtAna.xx-vat.xx alakSita.xx-A

*vlm..13. Having subdued the organs of her senses and their powers, she remained as one without her organic frame, and identified with her living soul; and resembled the intelligent principle of the Bauddhas and Tárkikas, which is unseen by others. (i. e. in her spiritual form only).

.AB._.. tArkikAnAm dhArAvAhika-jJAna-saMtAna: sAkSy.anabhyupagamAt_alakSitas tadvat parair alakSitA ||3|70|

*jd.13 niyata.indriya-zakti: –Having controlled her organic powers – sA jivena eva_bahi:sthitA –she with her jIva was out-situate - she stood outside her Living.jIva - bauddha-tArkika-vijJAna-saMtAna-vad alakSitA – in a way that the Buddhists, *tarka Logicians, and vijnAna-vAdis do not explain. ??? das.jiva [at] gmail.com

#saMtAna : सं-तान #santAna :_.. succession of teachers, school, tradition

शून्य-सिद्ध.अर्थ-सविका रन्ध्र.अनीलमया_आरवा ।

zUnya-siddha.artha-savikA randhra.anIlamayA_AravA |

अदृश्यया जीव-सुच्या संतत.अनुसृता स्थिता ॥३।७०।१४॥

adRzyayA jIva-sucyA saMtata.anusRtA sthitA ||3|70|14||

her hollow eye-space was transformed,

a crying whistle as the wind

unseen passed.thru the Living Needle,

from her position there.

zUnya.xx-siddha.xx-artha.xx-savika.xx-A

randhra.xx-anIla.xx-maya.xx-A_Arava.xx-A

adRzya.xx-yA jIva.xx-sucI.xx-A

saMtata.xx-anusRta.xx-A sthita.xx-A

*AS: The AB commentary suggests a deeper meaning for the first line. As if giving validity to zUnyavAdins, she had achieved total emptiness, she was a dark silent hole. The second line now describes the anAyasa part -the invisible trail of life following the metallic front. This is kind of like the thread in the needle, but here it is all part of her.

*vlm..14. Her minuteness seemed to have produced the minutiae of minute philosophers, called the siddhárthas; and her silence was like that of the wind confined in a cave. Her slender form of the puny pin, resembled the breath of animal life, which is imperceptible to the eye.

zUnya-siddhArtha-savikA –??? from vi>kR? –like a hollow space transformed -

AravA –a crying -

randhra.anIlamayA –made by a hollowing wind -

adRzyayA jIva-sucyA –with the unseeable Living Sûchî -

saMtata.anusRtA sthitA –wholly-conforming, situate there -

*VA: she achieved emptiness, and her silence was like of a wind confined to a cave,

she was followed closely by invisible living needle???

*sv. She was like the alaya-consciousness described by the Buddhists. She was constantly followed by her other form known as viSUcikA (cholera). Though she was extremely subtle and unseen, her demoniacal mentality underwent no change at all.

her hollow eye-space was transformed,

a crying whistle in the wind

from the invisible living

Needle, in her position there.

कला-कलन-धर्मिण्या वासना.मात्र-सारया ।

kalA-kalana-dharmiNyA vAsanA.mAtra-sArayA |

क्षीण-दीप.अंशु-सुचीवत् तीक्ष्णया.अनुपलभ्यया ॥३।७०।१५॥

kSINa-dIpa.aMzu-sucIvat tIkSNayA.anupalabhyayA ||3|70|15||

bit by bit in its quality

– such was the nature of her attachment–

her body grew faint as the light of a sputtering lamp:

it was an imperceptible thinness...

kalA.xx-kalana.xx-dharmi.xx-NyA

vAsanA.xx-mAtra.xx-sAra.xx-yA

kSINa.xx-dIpa.xx-aMzu.xx-sucI.xx-vat.xx-

tIkSNa.xx-yA.anupalabhya.xx-yA

*VA: She got to condition like needle tiny ray of light, by unimaginable fiery self.abandonment, by her essential notions, by her little dharminness???

*AS: These are continued descriptions of the jIvasUcI mentioned in the previous verse. Its nature was to formulate from the reflections (of Chit) (kalA-kalana-dharmiNI), its substance was desires (vAsanA-,Atra-sArA), like the ray from a weak lamp it was sharp yet hard to grasp (anupalabhyA).

xx13 14 15

ग्रास.अर्थम् सूचिताम् याता सा_एव_आस्था न_उपयुज्यते ।

grAsa.artham sUcitAm yAtA sA_eva_AsthA na_upayujyate |

विचारितम् तया न_एतद् अहो मौर्ख्य-विजृम्भितम् ॥३।७०।१६॥

vicAritam tayA na_etat_aho maurkhya-vijRmbhitam ||3|70|16||

in order to get fat,

she became a needle

but

that state was not right for her

maybe

she had not thought the matter thru

maybe

this was a stupid boon to choose

grAsa.xx-artha.xx-m sUcitA.xx-m yAta.xx-A

sA.she/it -f.- eva.very/only - AsthA.scope/base- na.is.not- upayuj.xx-yate

vicArita.xx-m tayA.by/with that -f.- - na.is.not- etat.this-

aho.O.yes - maurkhya.xx-vijRmbhita.xx-m

#upayuj उपयुज् upa>yuj -onli_Atm. Pass. upayujyate, to be employed or applicable, be useful or fit or proper –

#AsthA आस्था –A-sthA -Regard, care, respect, consideration, care for (with loc.) Hope, confidence A place or means of abiding. baddha.AsthA ye zarIreSu baddhAsthA ye jagat-sthitau | tAn moha-madira.unmattAn dhig-dhig astu puna: punaH|| y1018.052 -

#vijRmbhita vi-jRMbhita –विजृम्भित p.p. Gaped, yawned; Opened, blown, expanded yathA vizva-padArthAnAm svabhAvasya vijRmbhitam | asatyam eva satya.Abham y3055.068

*VA: her becoming needle is not fit for her purpose of satisfying hunger, she did not think over it well, and fie! it is a stupidity.

*AS: She became a needle to be able to eat, but that consideration was improper (sA AsthA eva_na upyujyate), she had not thought it out and indeed it was a stupid idea.

*vlm..16. But alas! how pitiable was her folly, that she could not understand at first, that she was wrong to choose for herself the form of a slender pin, in order to gratify her insatiable appetite.

सा_अग्रा संचिन्तयाम्.आस न सुची-रूप-तुच्छताम् ।

sA_agrA saMcintayAm.Asa na sucI-rUpa-tucchatAm |

चित्तम् ईहितम् एव_एकम् पश्यन्तास् ते निरर्थकम् ॥३।७०।१७॥

cittam Ihitam eva_ekam pazyantA:_te nirarthakam ||3|70|17||

she thought about it carefully

to have the tiny thinness of a pin

was not her wish at all, but just the opposite

sA_agrA saMcintayAm.Asa

na sucI-rUpa-tucchatAm

cittam Ihitam eva_ekam

pazyantA:_te nirarthakam

*vlm..17. Her object was to have her food, and not the contemptible form of the pin; her heart desired one thing, and she found herself in another form, that was of no use to her purpose.

*sv. She had gained the boon of her choice; but she could not fulfil her desire to devour all beings!

अविचार्य_एव_सूचित्वम् तया मूढधिया.अस्थितम् ।

न_अनर्थ-बुद्धेः स्फुरति पूर्व-परविचारणा ॥३।७०।१८॥

na_anartha-buddhe: sphurati pUrva-para.vicAraNA ||3|70|18||

she

had not thought a.lot about

needleness,

for folly follows a fool's thoughts

for foresight is not found in a fruitless intellect

a-vicArya eva sUcitvam – not having looked.into needleness – tayA mUDha-dhiyA Asthitam –so-situate by her own foolish thought – na.anartha-buddhe: sphurati –not from fruitless intellects does there appear – pUrva-para.vicAraNA –fore.after.investigation – foresight.

*vlm.p.18 Her silliness led her to make the unwise choice of a needle shape for herself. So it is with the short witted. They lack the sense of judging beforehand about their future good.

*sv.3.18. It was her silliness, that led her make the injudicious choice of needleship for herself; and so it is with the short witted, that they lack the sense of judging beforehand, about their future good.

*sv.3.18 That is because she was of the size of a needle!! How strange: the deluded ones do not have foresight.

*jd.18 a-vicArya eva sUcitvam – not having looked.into needleness – tayA mUDha-dhiyA Asthitam –so-situate by her own foolish thought – na.anartha-buddhe: sphurati –not from fruitless intellects does there appear – pUrva-para.vicAraNA –fore.after.investigation – foresight.

*AB. Asthitam abhilaSitam | an.artha-buddhe: nir.arthaka-buddher janto: ||3|70|

xx16 17 18

स्वार्थ-क्रिया_उग्र-सामर्थ्याद् याति भावनया_अन्यताम् ।

svArtha-kriyA_ugra-sAmarthyAt_yAti bhAvanayA_anyatAm |

पदार्थो ऽभिमत.अंश-आढ्यो निःश्वासेन_इव दर्पणः ॥३।७०।१९॥

padArtha:_abhimata.aMza-ADhya:_ni:zvAsena_iva darpaNa: ||3|70|19||

a Work taken in Ur.own fiercely intense self-interest

may produce

an unforeseen result, a mirror clouded by steam

svArtha.xx-kriyA.xx- ugra.xx-sAmarthya.xx-At

yAti.xx- bhAvana.xx-yA anyatA.xx-m

padArtha.xx-:_abhimata.xx-aMza.xx-*

ADhya.xx-: - by/with ni:zvAsa.xx-ena iva.like/as.if - darpaNa.xx-:

*vlm.p.19 An arduous attempt to accomplish a desired object is often attended by a different result. Even success on one hand becomes a failure on another. In the same way a mirror is soiled by the breath while it shows the face to the looker.

*sv._.., even as a person is unable to see his face when he runs to the mirror puffing and panting – his own breath mists the mirror.

सूची-भावम् प्रपन्नायास् त्यजन्त्याः पीवरम् वपुः ।

sUcI-bhAvam prapannAyA:_tyajantyA: pIvaram vapu: |

महामरणम् अप्य् अस्या* राक्स्हस्याः सुमुखम् स्थितम् ॥३।७०।२०॥

mahAmaraNam api_asyA* rAkSasyA: sumukham sthitam ||3|70|20||

but Karkatii.Crab had to accept being

being,

and had to forgo her former rptundity

a foul fate far worse than death for the skinnying RaakSasii

sUcI-bhAvam prapannAyA: x

tyajantyA: pIvaram vapu: x

mahAmaraNam api_asyA* x

rAkSasyA: sumukham sthitam

*vlm..20. How be it, the RakSasi soon learnt to be content with her needleship, after she had relinquished her gigantic form; altho she viewed her transformation as worse, than her dissolution itself. (Utter annihilation is more desireable to the Yogi than his metamorphosis to meaner forms).

*sv.3.20 20-22 Significantly, again, the demoness who had a huge form gave up that body, died to it, in order to fulfil her ambition to become a needle:

एक-वस्त्व्.अतिरागाणाम् अहो नु विषमा गतिः ।

eka-vastu.atirAgANAm aho nu viSamA gati: |

देहो ऽपि तृणवत् त्यक्तो राक्षस्या निजया_इच्छया ॥३।७०।२१॥

deha:_api tRNavat tyakta:_rAkSasyA nijayA_icchayA ||3|70|21||

for those infatuated by a single wish,

how different the outcome may be!–

but now her body was cast-off like grass by her own wish,

the folly of the rAkSasI!

eka-vastu.atirAgANAm –Of single-purpose hyper-enthusiasms – Of those over.attached to a single thing –

aho nu viSamA gati: –O now, different is the path –

deha:_api tRNavat tyakto –for the body was renounced like grass –

rAkSasyA nijayA icchayA –by the native wish of the rAkSasI –

*vlm..21. Lo! the contrariety in the desires of the infatuated, who distaste in a trice, what they fondly wished at one time; as this fiend was disgusted at her pinship in lieu of her monstrous figure. And so they wilfully shun the object of their former fondness, as the suicides and dying people quit their fond bodies without remorse).

*sv.3.21 20-22 Significantly, again, the demoness who had a huge form gave up that body, died to it, in order to fulfil her ambition to become a needle:

of those infatuated by

a single wish, how different's

the way!–for now her body was

cast-off like grass by her own wish,

the folly of the rAkSasI! 21

xx19 20 21

एक-वस्त्व्-अतिगन्धेन भ्रश्यन्त्य्_अन्या* हि संविदः ।

eka-vastu-ati.gandhena bhrazyanti_anyA* hi saMvida: |

राक्षस्या_ग्रास-गन्धेन देह-नाशो ऽपि न_ईक्षितः ॥३।७०।२२॥

rAkSasyA_grAsa-gandhena deha-nAza:_api na_IkSita: ||3|70|22||

eka-vastu.atigandhena –before one-substance-over-scent/odoriferous - bhrazyanti anyA: hi saMvida: - other conceptions fall – rAkSasyA:_grAsa-gandhena – for the Demoness before the smell of meat - deha-nAza:_api na IkSita: -

all other Affections fall before one overwhelming wish

for the Demoness it is the smell of food

but tho

she does not wish to lose her body

only death is fit for such a fool

if her craving is strong enough

merely being a disembodied needle satisfied that sorry Demoness

*vlm..23. Even death is delectable to the giddy headed, when they are overfond of some thing else; as the minim of a meagre needle was desirable to the monstrous fiend for the gratification of her fiendish desire.

*sv.3.23 even death becomes desirable when one is keen on some selfish gain and when one is possessed by excessive craving.

and the other as soft as a thread of cotton.

*vlm..22. As one dish of food is easily replaced by another, suiting the taste of the voluptuary; so this fiend did not hesitate to shun her gigantic body, which she took to taste the heart blood of animals in her pinnate form.

नाशो ऽपि सुखयत्य्_अज्ञम् एक-व स्व्.अतिरागिणम् ।

nAza:_api sukhayati_ajJam eka-vasu.atirAgiNam |

सुची-भूता विदेहा_अपि परितुष्टा_एव_राक्षसी ॥३।७०।२३॥

sucI-bhUtA videhA_api parituSTA_eva_rAkSasI ||3|70|23||

nAza:_'pi sukhayati.ajJam - Even destruction is pleasing to the ignorant, -

eka-vasu.atirAgiN.am –the one-treasure-devoted, -when their craving is intense -

sucI-bhUtA videhA api –needle-being bodiless tho – even by a bodiless needle-being -

parituSTA eva_rAkSasI –the Demoness was fully satisfied.

#parituSTa परितुष्ट -pari-tuSTa -completely satisfied, delighted, very glad Mn. MBh. &c –

*sv.3.23 even death becomes desirable when one is keen on some selfish gain and when one is possessed by excessive craving.

even death satisfies a fool

if his craving is strong enough;

even bodiless-needle.being

satisfied that sad Demoness.

अन्या बभूव लग्ना सा तथा जीव-विषूचिका ।

anyA babhUva lagnA sA tathA jIva-viSUcikA |

व्योम.आत्मिका निराकारा व्योम-वृत्ति-शरीरका ॥३।७०।२४॥

vyoma.AtmikA nirAkArA vyoma-vRtti-zarIrakA ||3|70|24||

anya.xx-A babhUva.xx- lagna.xx-A sA.she/it -f.- tathA.thus/in.that.way- jIva.xx-viSUcikA.xx- = vyoma.sky/space.Atmika.xx-A nirAkAra.xx-A vyoma.xx-vRtti.xx-zarIraka.xx-A

she may be variously defined,

the Living.viSuuchikaa ,

a vyoma.Atmika-space.ling,

without formation,

an embodied space-vibration

...

*vlm..24. Now this needle took the rarified form of air, and moved about as the colic wind (colica flatulenta), after all living beings, in quest of her suction of animal gore.

xx22 23 24

तेजस् तनु-प्रवाह.आभा प्राण-तन्तु-मय=आत्मिका ।

teja:_tanu-pravAha.AbhA prANa-tantu-maya=AtmikA |

मूल-संवेदन.आकारा चन्द्र.अर्क.अंशुक-सुन्दरी ॥३।७०।२५॥

mUla-saMvedana.AkArA candra.arka.aMzuka-sundarI ||3|70|25||

The tejas.Heat thinly projecting light,

an Atmic thread of Praanic energy,

the root.Cognition-form as the radiance of the sun and the moon.

tejas.heat.energy-ka.thing/let- :

tanu.xx-pravAha.xx-AbhA.xx-

prANa.xx-tantu.xx-maya.xx-AtmikA.xx-

mUla.xx-saMvedana.xx-AkArA.xx-

candra.xx-arka.xx-aMzuka.xx-sundara.xx-I

*AS: tanu-pravAha=thin flow -so she is compared to a bright thin flow of light. In your translation, you have combined tanu with body, rather than the pravAha. This is plausible, but then pravAha would be the flow of that body and AbhA does not seem to have a good interpretation. The AB commentary gives a deep meaning to the mUlasaMvedanA -the kuNDalinI power -shaped like that, so coiled.

tejas –... a Tejas Fire -

tanu-pravAha.AbhA –

prANa-tantumaya.AtmikA –living thread-construct.nature -

mUla-saMvedana.AkArA –root-Cognition.form –

candra.arka.aMzuka-sundarI –sun-moon.rays+lovely –the radiance of the sun and the moon.

< mUla-saMvedana kuNDaliNI-zaktis tad-AkArA | candra.arkayor alpA aMzavo.azukAni tAni iva sundarI ||

*vlm..25. Its body was that of fiery heat, and its life the vital breath of animals; its seat was in the sensitive heart, and it was as swift as the particles of solar and lunar beams.

#tan –to extend, stretch - #tantu तन्तुः [तन्-तुन्] -A thread, string, line; चिन्तासंततितन्तु *mAl.5.1; • A cob-web VR.16.2. • filament; विसतन्तुगुणस्य कारितम् Ku.4. 29. • An offspring, race; स्वमायया$वृणोद्गर्भं वैराट्याः कुरुतन्तवे Bhāg.1.8.14; Mb.6.43.98. • A snare, fetter (pAza पाश); ते तानावारयिष्यन्ति ऐणेयानिव तन्तुना Mb.5. 57.41. •-• t.-karaNa-m -करणम् spinning. • -kArya-m -कार्यम् a web. • -kITa-: -कीटः a silk-worm. • t.-nAbha-: -नाभः a spider. • t.-saMtata- -संतत -woven, sewn. • t.-saMtati-: f. –संततिः t.-saMtana-: -संतानः weaving; any continuity (as of thirst or hope) *mbh. xI, 7877 +

*VA: her hot body was like flow of light, and she was subtle like breath, form of original understanding???, beautiful like a ray of sun or moon. *AS: tanu-pravAha=thin flow -so she is compared to a bright thin flow of light. In your translation, you have combined tanu with body, rather than the pravAha. This is plausible, but then pravAha would be the flow of that body and AbhA does not seem to have a good interpretation.

*pravAha

*AB. The AB commentary gives a deep meaning to the mUlasaMvedanA -the kuNDalinI power -shaped like that, so coiled.

पृथग् एव_असि.धार-आभा परमाण्व्.अवलीय सा ।

pRthak_eva_asi.dhAra-AbhA paramANu.avalIya sA |

कौसुमी गन्ध-लेखा_इव कला कलन-रूपिणी ॥३।७०।२६॥

kausumI gandha-lekhA_iva kalA kalana-rUpiNI ||3|70|26||

pRthak.xx- eva.very/only - asi.xx-dhAra.xx-AbhA.xx-

paramANu.xx-avalIya.xx- sA.she/it -f.-

kausuma.xx-I gandha.xx-lekha.xx-A iva.like/as.if -

/ kausumI gandha-lekhA_iva – ike a flower's wisp of perfume -

kala.indistinct/weak- kalana.xx-rUpi.xx-NI

when seen apart she is like a glistening sword.

She hides in a superAtom

as a wisp of perfume hides in a blossom.

*AS: AB commentary suggests that she was inciting internal emotions (kalA-kalana) by entering like a stream of fragrance of a flower. The idea is when you smell something, certain feelings may be generated in you as a result. She was creating similar effects in the jIvas she entered.

*vlm..26. It was as destructive as the blade of the deadly sword, and as fleet as the effluvia flying in air. It penetrated into the body in the form, of the minutiae of odor.

*sv.3.26 24-26 viSUcikA was radiant and was as subtle as the aroma of flowers.

*VA: separately?? she was like a flickering tiny particle, shining like a blade of sword, she was of a form like smell of a flower. kalA kalana-rUpiNI -????

*vlm..26. It was as destructive as the blade of the deadly sword, and as fleet as the effluvia flying in air. It penetrated into the body in the form, of the minutiae of odor.

*sv.3.26 24-26 viSUcikA was radiant and was as subtle as the aroma of flowers.

पाप.आत्मिका मनः_वृत्तिः सा हि तस्याः_तथा स्थिता ।

pApa.AtmikA mana:_vRtti: sA hi tasyA:_tathA sthitA |

पर-प्राण-वशात्_एव_परमार्थ-परायणा ॥३।७०।२७॥

para-prANa-vazAt_eva_paramArtha-parAyaNA ||3|70|27||

wicked by nature is the motion of her Mind

she has settled on this plan

To kill somebody.or.other is her Last Resort

pApa.xx-Atmika.xx-A mana:.xx- vRtti.xx-: sA.she/it -f.- hi.for/since - tasyA:.@that tathA.thus/in.that.way- sthita.existent/situate- =

para.xx-prANa.xx-vaza.xx-At eva.very/only - paramArtha.xx-parAyaNA.xx-

#parAyaNa -final end or aim, last resort or refuge, principal object, chief matter, essence +

xx25 26 27

एवम् अस्यास् तनुर् जाता सूची-द्वय-मयी हि सा ।

evam asyA:_tanu:_jAtA sUcI-dvaya-mayI hi sA |

नीहार.अंशुकवत् तन्वी कार्पास.अंशु-सु.पेलवा ॥३।७०।२८॥

nIhAra.aMzukavat tanvI kArpAsa.aMzu-su.pelavA ||3|70|28||

her body was born as a Doubleton:–

sUcI the Needle,

viSuuchikaa the Plague,

one fine as a fog,

one soft as cotton

evam asyAs tanur jAtA –

So of her form arisen –

sUcI-dvaya-mayI hi sA –

a pin-twin-construct was she –

nIhAra.aMzukavat tanvI –

mist-streaklike fine –

kArpAsa.aMzu-supelavA –

cotton-fiber-delicate.

*vlm..28. Her body was afterwards divided into two halves; one of which was as fine as a silken thread, and the other as soft as a thread of cotton.

*sv.3.28 With her twofold form of Sucika.and viSUcikA,

#kArpAsa:_am कार्पास - cotton, cotton cloth. •-• *kArpasAMzu_amzu – (delicate as) a cotton fibre -evam asyAs tanur jAtA sUcI-dvaya-mayI hi sA | nIhAra.aMzukavat tanvI kArpAsa.aMzu-supelavA ||3|70| y3070.028

*jd.28 evam asyAs tanur jAtA –So of her form arisen - sUcI-dvaya-mayI hi sA –a pin-twin-construct was she - nIhAra.aMzukavat tanvI –mist-streaklike fine - kArpAsa.aMzu-supelavA –cotton-fiber-delicate.

तनु-द्वयेन तेन_असौ प्रविश्य हृदयम् नृणाम् ।

tanu-dvayena tena_asau pravizya hRdayam nRNAm |

वेधयन्ती ततः क्रूरा प्र.बभ्राम दिशो_दश ॥३।७०।२९॥

vedhayantI tata: krUrA pra.babhrAma diza:_daza ||3|70|29||

with

her doubleton body

she

wandered thru.out the ten directions,

entered the hearts of humankind,

pricking them cruelly

tanu-dvayena tena_asau

pravizya hRdayam nRNAm |

vedhayantI tata: krUrA

pra.babhrAma diza:_daza

सर्व: स्व.संकल्प.वशाल् लघुर् भवति वा गुरु: ।

sarva: sva.saMkalpa.vazAt_laghu:_bhavati vA guru: |

कर्कट्या_उग्रम् वपुस् त्यक्त्वा सूचीत्वम् उररी.कृतम् ॥३।७०।३०॥

karkaTyA_ugram vapu:_tyaktvA sUcItvam urarI.kRtam ||3|70|30||

thru the strength of its own.self-concept,

everything

light or heavy

so karkaTI cast.off her huge hulk

and

she settled.down in the state of needlehood

sarva: sva.saMkalpa.vazAt_laghu:_bhavati vA guru: x

karkaTyA_ugram vapu:_tyaktvA sUcItvam urarI.kRtam

*vlm..30._.. great or little_.. *sv.3.30 By her own wish she had become small:

xx28 29 30

तुच्छो ऽप्य्_अर्थो ऽल्प-सत्त्वानाम् गच्छति प्रार्थ-नीयताम् ।

tuccha:_api_artha:_alpa-sattvAnAm gacchati prArtha-nIyatAm |

सुची-वृत्त-पिशाचीत्वम् राक्षस्या तपसा स्थितम् ॥३।७०।३१॥

sucI-vRtta-pizAcItvam rAkSasyA tapasA sthitam ||3|70|31||

tuccha.xx-: api.altho/even – artha.xx-: - of the alpa.xx-sattva.xx.s-AnAm

gacchati.xx- prArtha.xx-nIyata.xx-Am

sucI.xx-vRtta.xx-pizAcItva.Monstrosity-m

rAkSasI.xx-yA tapas.xx-A sthita.xx-m

triviality is the goal of the half-wise,

they go eagerly on a journey.

_suchI becomes a pishAcha.Monster,

thru the tapas of the Ogress.

*tuccho.api_artho.alpa-sattvAnAm –merely trivial is the goal of the half-sattvic -

gacchati prArtha-nIyatAm –it goes to ???

sucI-vRtta-pizAcItvam -x

rAkSasyA tapasA sthitam –situate by the *tapas of the Ogress.

*vlm..31. To men of little understanding, a slight business becomes an arduous task; as the foolish fiend had recourse to her austerities, in order to do the mean work of the needle.

#prArtha pra.artha प्रार्थ -(prob.) eager or ready to set out on a journey AV. Br. – ¶mw

#vRtta- वृत्त -p.p.- [वृत्-कर्तरि-क्त] Lived, existed. Firm, fixed. vRttam त्तम् An event; History, account; Mode of life, occupation; सतां वृत्तमनुष्ठिताः Ms.1.127; 7.122; Y.3.44. Conduct, behaviour; as in sad-vRtta सद्वृत्त, dur-vRtta दुर्वृत्त._अनुसारः conformity to prescribed rules. vRttAnta : अन्तः_an occasion, incident, event; अनेनारण्यकवृत्तान्तेन पर्याकुलाः स्मः Ś.1; R.3.66; U.2.17. news, tidings, intelligence; को नु खलु वृत्तान्तः V.4; R.14.87. -3 account, history, tale, narrative, story. u. ceSTA -चेष्टा conduct, behaviour. – y1018.041, y1026.001

अपि पुण्य-शरीराणाम् जाति-बन्धो न शाम्यति ।

api puNya-zarIrANAm jAti-bandha:_na zAmyati |

तनु-सूची-पिशाचीत्वम् राक्षस्या तपसा.अर्जितम् ॥३।७०।३२॥

tanu-sUcI-pizAcItvam rAkSasyA tapasA.arjitam ||3|70|32||

even for virtuous bodies the bondage of birth does not end

so the reward for her tapas was this pin-bodied Ogressness

api.altho/even – of the puNya.xx-zarIra.xx.s-ANAm

jAti.xx-bandha.xx-: na.is.not- zAmyati.xx-

tanu.xx-sUcI.xx-pizAcItva.Monstrosity-m

rAkSasI.xx-yA tapas.xx-A.arjita.xx-m

*vlm..32. Again men however good and great, can hardly get rid of their natural deposition; and it was for this reason that the great RakSasi, performed her austere devotion, in order to become a vile pin for molesting mankind.

*jd.32 api puNya-zarIrANAm jAti-bandha:_na zAmyati - even for virtuous bodies the bondage of their birth does not end: - tanu-sUcI-pizAcItvam rAkSasyA tapasA.arjitam - so the reward for her tapas was this pin-bodied Ogressness. -

तस्याम् दिग्.अन्त-भ्रमणे प्रवृत्तायाम् महा.अनिलै: ।

tasyAm dik.anta-bhramaNe pravRttAyAm mahA.anilai: |

तत्र_एव सा तनु: स्थूला गलिता शरद्.अभ्रवत् ॥३।७०।३३॥

tatra_eva sA tanu: sthUlA galitA zarat.abhravat ||3|70|33||

in her wandering here and there

transported by mahA.anila-Great.Airs

just there

that gross body

poured.forth like an autumn rainclout_..

tasyAm diganta-bhramaNe - In her wandering here and there -

pravRttAyAm mahAnilai: -

tatraiva sA tanu: sthUlA -

galitA zarad.abhravat -

*vlm..33. Now as Súchí was roving about in the sky, her aerial form which was big with her heinous ambition, disappeared in air like vapour, or as a thick cloud in autumn.

*sv.3.33 31-33 indeed, people become what they intensely wish to be. Mean-minded people even pray for trivia; just as the demoness prayed to be transformed into a cruel needle. One's inborn nature is not easily counteracted even by penance.

#diz –to produce, show. - #dik, #dig - #diganta –m.- "the end of the horizon", remote distance _bhartR.i,37.

#vRt - #pravRt - #pravRtta_adj.- driven up (as a carriage); circulated (as a book); set out from, come forth #yathôSasi pravRttAyam. y2018.005, resulted, arisen, produced, brought about, happened, occurred; come back, returned *mbh.; commenced, begun (also #p. vat. adj. ); intending, bent upon (tasmai, tasmin, or comp.); engaged in, occupied with; (with karman n. action) causing a continuation of mundane existence *mn.12.88.

#gal –to trickle away - #galita -mfn.- dropped, oozed, trickling *amar.; fallen down or off, loosed *bhp.&c.; lost, perished, decayed *ragh.&c.; waning (as the moon) *varbR.; •• for #gAlita, (liquefied, melted) W.

xx31 32 33

कस्यचिद् विवश.अङ्गस्य क्षीणस्य विपुलस्य च ।

kasya.cit_vivaza.aGgasya kSINasya vipulasya ca |

प्रविश्य.अन्तर्वात-सूचिर् भवत्य्_अतिविषूचिका ॥३।७०।३४॥

pravizya.antarvAta-sUci:_bhavati_ati.viSUcikA ||3|70|34||

once the sUchi.air has entered

she

becomes infective vi.Suuchikaa .Plague

in some helpless body,

totally wasted

kasya.cit_vivaza.aGgasya

kSINasya vipulasya ca

pravizya.antarvAta-sUci:

bhavati_ati.viSUcikA

*vlm..34. Then entering in the body of some sensualist or weak or too fat a person, this inward colic flatulence of Suchi, assumed the shape of ViSuuchikaa or cholera.

*sv.3.34 Sucika entered into the physical bodies of people who, on account of previous illness had been greatly debilitated or had become obese, and transformed herself into

कस्य.चित् तनु-देहस्य स्वस्थस्य सुधियो ऽपि वा ।

kasya.cit tanu-dehasya svasthasya sudhiya:_api vA |

प्रविश्य जीव-सूचित्वे भव tyx_अन्तर् विषूचिका ॥३।७०।३५॥

pravizya jIva-sUcitve bhavati_antar viSUcikA ||3|70|35||

of whatever skinny body

– or even a healthily thoughtful one–

when the Living.sUchI has entered

she becomes the Plague within.

kasyacit tanu-dehasya – of somever thinbody –

svasthasya sudhiya:_api vA

pravizya jIva-sUcitve

bhavati_antar viSUcikA

*vlm..35. Sometimes she enters in the body of some lean person, as also in those of healthy and wise people; and appearing at first as a colic pain, becomes a real cholera.at last.

*sv.3.35 Sucika entered into the heart of even a healthy and intelligent person, and perverted his intellect.

#sUci

#sudhiya

#viSUcikA

*vlm..35. Sometimes she enters in the body of some lean person, as also in those of healthy and wise people; and appearing at first as a colic pain, becomes a real cholera.at last.

*sv.3.35 Sucika entered into the heart of even a healthy and intelligent person, and perverted his intellect.

एवम् क्वचित् तृप्यति सा दुर्बुद्धि-हृदय.आस्थिता ।

evam kvacit tRpyati sA dur.buddhi-hRdaya.AsthitA |

क्वचिद् उच्छेद्यते पुण्यैर् मन्त्र.ओषधि-तपःक्रमैः ॥३।७०।३६॥

kvacit_ucchedyate puNyai:_mantra.oSadhi-tapa:kramai: ||3|70|36||

somewhere

she gets satisfied,

comfortably seated in the Heart of some ill.minded fellow

– or some.otherwhere she may be driven-out–

by sacred things,

by mantra.s,

and fine Herbs,

and by hard *tapas too

evam kvacit tRpyati sA

dur.buddhi-hRdaya.AsthitA

kvacit_ucchedyate puNyai:

mantra.oSadhi-tapa:kramai:

*vlm._.. by the good acts and prayers, and mantras and medicines of the wise.

*sv._.. a healing treatment either with the aid of the mantra or with drugs.

*jd. evam kvacit – so somewhere – tRpyati sA – she is satisfied, – durbuddhi-hRdaya.AsthitA – illminded:eart.seated –seated in the Heart of the illminded – kvacid – and somewhere – ucchedyate puNyair – is driven-out by holy things: – mantra.oSadhi-tapa:kramai: – mantras, and herbs, and *tapas too.

xx 34 35 36

आसीद् बहूनि वर्षाणि भ्रमणा_एक-परायणा ।

AsIt_bahUni varSANi bhramaNA_eka-parAyaNA |

देह-द्वयेन गच्छन्ती व्योम्नि भूमि.तले तथा ॥३।७०।३७॥

deha-dvayena gacchantI vyomni bhUmi.tale tathA ||3|70|37||

she

wandered wide for many years,

a constant round of wandering,

going.about in two sorts of body,

flying,

and treading earth

AsIt_bahUni varSANi

bhramaNA_eka-parAyaNA

deha-dvayena gacchantI

vyomni bhUmi.tale tathA

*vlm.3.70.37. In this manner she continued many years in her rambles; her bipartite body kept sometimes flying up in the air, and oftentimes creeping low on the ground.

*sv.3.37 Thus, the demoness roamed the earth for many many years.

राजस्.तिरोहिता भूमौ हस्ते ऽङ्गुलि-तिरोहिता ।

rAja:.tirohitA bhUmau haste_aGguli-tirohitA |

प्रभा-तिरोहिता व्योम्नि वस्त्रे सूत्र-तिरोहिता ॥३।७०।३८॥

prabhA-tirohitA vyomni vastre sUtra-tirohitA ||3|70|38||

she

hides in the dust of the earth,

hidden in dirty fingernails,

hidden in dust-motes in the sky,

hidden in the threads of your clothing

...

rAja:.tirohitA bhUmau x

haste_aGguli-tirohitA x

prabhA-tirohitA vyomni x

vastre sUtra-tirohitA

vlm

अन्तःस्थ-स्नायु-सरिति दुर्भगे पांशु-पाण्डुरे ।

anta:stha-snAyu-sariti durbhage pAMzu-pANDure |

शुष्क-रेखा-सरित्-खाते सूक्ष्म-रेखा-जरत्-तृणे ॥३।७०।३९॥

zuSka-rekhA-sarit-khAte sUkSma-rekhA-jarat-tRNe ||3|70|39||

she

swims in the river of the gut,

scatters in foul places, hidden in dust.

Scratched.into dry-bed rivers she looks like a line traced by dry straw.

anta:stha-snAyu-sariti –Within the tendon-river –

durbhage –in discomfort – ??? das.jiva [at] gmail.com

pAMzu-pANDure –in whitish dust –

zuSka-rekhA-sarit-khAte –in dry-line/bed-river-ditch – scratched.into dry-bed rivers –

sUkSma-rekhA-jarat-tRNe –in faint-line.aging-straw.

*vlm..39. She is hid in the intestines, entrails and genitals, and resides in the bodies of pale and ash coloured persons; she abides in the pores, lines and lineaments of the body; as also in dry grass and in the dried beds of rivers (All these are abodes of malaria).

*sv.3.39 Perhaps she is the cholera virus. The connection with improper eating and living habits is interesting. and dirt on the ground, (unclean) fingers, threads in a cloth, within one's body in the muscles, dirty skin covered with dust, unclean furrows on the palms and on other parts of the body (due to senility),

she's in the river of the gut,

in foul places, hidden in dust,

scratched.into dry-bed rivers, she

is like a line traced by dry straw.

xx37 38 39

40-41

अर्थ-हीने गत*च्छाये शून्या उच्छ्वास-कारिणी ।

artha-hIne gata*chAye zUnyA ucchvAsa-kAriNI |

मक्षिका-वात-हरिते श्री-वृक्ष-परिवर्जिते ॥३।७०।४०॥

makSikA-vAta-harite zrI-vRkSa-parivarjite ||3|70|40||

स्थूल.अस्थि-ग्रन्थि=वलिते नित्य.कम्प-स्फुरत्तमे ।

sthUla.asthi-granthi=valite nitya.kampa-sphurattame |

अन्.आत्मीय.अच्छ-नीहारे ऽशुद्ध.अम्शुक=कृत+भ्रमे ॥३।७०।४१॥

an.AtmIya.accha-nIhAre.a.zuddha.amzuka=kRta+bhrame ||3|70|41||

she

lurks

where the poor go seeking but don't find a shady Wish-Fulfilling Tree,

and she makes them short of breath,

and in a wind that's thick with nibbling mosquito.pricks

she can make a solid connection with bone and tendon

–

she

an endless earthquake in the dark;

in a characterless clear fog

a delusion made of colored rays

zrI-vRkSa-parivarjite –where there's no Wish-Fulfilling Tree – artha-hIne gatacchAye – where the poor go for shade - zUnyA ucchvAsa-kAriNI – she empties them of their outbreath - makSikA-vAta-harite – where the wind is infested by mosquitos –

*vlm..40. She has her seat among the indigent, and in the naked and uncovered bodies of men; as also in those which are subject to hard breathings. She dwells in places infested by flies and of obstructed ventilation, as also in green verdures excepting only of the mango and woodapple (bel) trees.

*vlm..41. She lurks in places scattered with bones and joints of animal bodies, and such as are disturbed by violent winds, and gusts of air, she lies in dirty places, and in cold and icy grounds and likewise in polluted cloths and places polluted by them.

*zrI-vRkSa-parivarjite –where there's no Wish-Fulfilling Tree – artha-hIne gatacchAye – where the poor go for shade - zUnyA ucchvAsa-kAriNI – she empties them of their outbreath - makSikA-vAta-harite – where the wind is infested by mosquitos –

किण.स्थाण्व्.अङ्ग-विश्रान्त-मक्षिका-पिक-वायसे ।

kiNa.sthANu.aGga-vizrAnta-makSikA-pika-vAyase |

रौक्ष-रूढ-रसद् वाते विलोल.अङ्गुलि-शाखिनि ॥३।७०।४२॥

raukSa-rUDha-rasat_vAte vilola.aGguli-zAkhini ||3|70|42||

kiNa.sthANu.aGga-vizrAnta-makSikA-pika-vAyase

raukSa-rUDha-rasat vAte vilola.aGguli-zAkhini

kiNa.sthANu.aGga-vizrAnta-makSikA-pika-vAyase

raukSa-rUDha-rasat_vAte

vilola.aGguli-zAkhini

she sits in holes and hollow places,

in withered trees,

in spots infested by crows, flies and peacocks;

she dwells in places of very humid high winds,

and in benumbed fingers and toes

*vlm..42. She sits in holes {kiNa ???} and hollow places, withered trees, and spots infested by crows, flies and peacocks. Also in places of dry, humid and high winds, and in benumbed fingers and toes.

#kiNa किण -thick hard skin, callosity MBh&c. ; a scar, cicatrix Bhpr; an insect found in wood L.

#kApika : कापिक monkey-like.

#vAyasa : वायस a bird, (esp.) a large bird; a crow; a prince of the Vayas; vAyasI a female crow;_adj. relating or peculiar to crows; consisting of birds.

xx40 41 42

माल.अभ्र-लेखा-संसारे स्वाङ्गुलि-व्रण-गर्तके ।

mAla.abhra-lekhA-saMsAre sva.aGguli-vraNa-gartake |

स्पन्द.अवश्याय-पृषति पद-वल्मीक-पर्वते ॥३।७०।४३॥

spanda.avazyAya-pRSati pada-valmIka-parvate ||3|70|43||

she hides in cloudy places;

and in a finger.prick;

in frost.bitten hands & ant.bitten feet

mAla.abhra-lekhA-saMsAre

sva.aGguli-vraNa-gartake

spanda.avazyAya-pRSati

pada-valmIka-parvate

*sv. ... places where flies abound, in a lustreless body, in places full of decaying leaves, in places devoid of healthy trees, in people of filthy dress, people of unhealthy habits, in tree-stumps caused by deforestation in which flies breed...

#vraN - #vraNa:_am व्रणः णम् - a wound, sore, tumor • a scar, flaw, blemish (also in inanimate objects) mbh.

#kR* - #karta* - #garta –m.-(= कर्त्/अ q.u.) a hollow, hole, cave, grave *MBh. &c. A grave [hole in the ground]. garta : र्तः The hollow of the loins; •• #gartakAzraya आश्रयः - an animal living underground, a troglodyte. •• a high seat, throne (of मित्र and वरुण) RV. ("a house" Naigh. ). •• #gartaka,_a hole, <sva.aGguli-vraNa-gartake>, y3070.043.

#pRS cl. 1. P. parSati, to sprinkle; to weary; to vex or hurt; to give Dha1tup. xvI, 55 cl. 1. Âtm.. parSate (xvi, 12 u.l. for varS), to become wet. (Perhaps akin to pruS; cf. also pRzni.)

कचत्य्_आशु जल-भ्रान्तौ नख.अजगर-कर्कशे ।

kacati_Azu jala-bhrAntau nakha.ajagara-karkaze |

क्वाचित् कवि-सरद्.भीत-भीत-यूक-कुपान्थके ॥३।७०।४४॥

kvAcit kavi-sarat.bhIta-bhIta-yUka-kupAnthake ||3|70|44||

she shines in whirling water,

she is frightening past fright.

she lives in fleas,

where such travelers are.

kacati Azu –She soon appears –

jala-bhrAntau –

nakha.ajagara-karkaze -

kvAcit –wherever –

kavi-sarad-bhIta-bhIta-yUka-kupAnthake –

*vlm..44. She exhibits herself in the mirage of desert sand, and in wildernesses abounding with ravenous beasts and snakes. Sometimes she is seen in lands infested by venomous reptiles, and disgusting leeches and worms.

*sv.3.44 40-44 places where flies abound, in a lustreless body, in places full of decaying leaves, in places devoid of healthy trees, in people of filthy dress, people of unhealthy habits, in tree-stumps caused by deforestation in which flies breed.

#ajagara

*VA: second line does not decifer :O))), even tho comment suggest some traveller place??? and I see something horrible-horrible?

AS: The AB commentary indeed parses it all! Let me translate it for you. I have put the original words and translations in red for clarification. kvacidbhavA: kvAcitkA: (kvacitka -from somewhere) visaranta: palAyamAnAH(visatat -running away) bhItebhya:_api bhItA: (bhItabhIta -more fearful than afraid, i.e. very afraid!) yUkabhi: kutsitA: (yUkaku -bothered by fleas) pAnthA: pathikajaNA yatra (pAnthake -where such travelers are)_
AB. bhItebhya:_api bhItA yUkabhi: kutsitA: pAnthA: pathika-janA yatra ||3|70|

विरूप.आशुष्क-संदष्ट-वीटिका-पूति-पल्वले ।

virUpa.AzuSka-saMdaSTa-vITikA-pUti-palvale |

मध्य.स्थ-लेख-मार्ग.ओघ-शीत-श्वसन-गोचरे ॥३।७०।४५॥

madhya.stha-lekha-mArga.ogha-zIta-zvasana-gocare ||3|70|45||

she's in a rotten betel.nut,

in a putrid pool,

and at many a crossroads where travelers take their rest

virUpa.AzuSka-saMdaSTa-vITikA-pUti-palvale |

madhya.stha-lekha-mArga.ogha-zIta-zvasana-gocare

*sv.... in open sewers running in the middle of roads,...

*vlm..45. She frequents the stagnant pools, soiled by dry leaves and those chewed by the Pisáchas; and haunts the hovels beside the cross ways, where passengers halt and take shelter from cold.

xx43 44 45

ग्रस्त-यूक-नर.ओघ.असृक्-पूर्ण-सृक्कि-नख.आस्यताम् ।

grasta-yUka-nara.ogha.asRk-pUrNa-sRkki-nakha.AsyatAm |

दधता.अङ्गष्ठ-पक्षेण क्रान्ते सर्वत्र यायिनी ॥३।७०।४६॥

dadhatA.aGgaSTha-pakSeNa krAnte sarvatra yAyinI ||3|70|46||

she likes to come to a place where the lice swell with the blood of men,

and the poor folk pick them

crack between two fingernails

and lick sucked blood

grasta-yUka-nara.ogha.asRk-pUrNa-sRkki-nakha.AsyatAm -

eaten-byLice-man-many-blood-full-mouthCorners-nail-eating -

dadhatAGgaSTha-pakSeNa krAnte sarvatra yAyinI ||3|70|46||

*vlm..46. She rambles in all places, ever where the leeches suck the blood of men, and vile people tear them with their nails and hold them in their fists for feeding upon them. (Here is a relation between the blood sucking Suchi or Needle and the leeches).

*sv.3.46 45-47 in puddles of stagnant water, in polluted water, in open sewers running in the middle of roads, in rest houses used by travellers, and in those cities where there are many animals like elephants, horses, etc.

*AB. grastAnAm carvitAnAm yUkanAm .. ||

#grasta- swallowed, eaten; taken, seized; surrounded or absorbed; possessed (by a demon); involved in; tormented, affected by; agrasta- neg.); agrastam inarticulate pronunciation of the vowels. #glasta- = grasta, eaten. –

#carvita- चर्वित –chewed –

#yUka, yUka यूक –a louse –

#sRkkin सृक्किन् n. The corner of the mouth; सृक्कणी परिलेलिहन् Pt.1.

नाना-विरचना-चित्र-पट-पत्तन-गामिनी ।

nAnA-viracanA-citra-paTa-pattana-gAminI |

गम.आगम-परिश्रान्ता तत्र_अत्यन्त-चिर.अध्वगा ॥३।७०।४७॥

gama.Agama-parizrAntA tatra_atyanta-cira.adhvagA ||3|70|47||

she visits big cities that you see in picture-books:

and there she comes

and here she goes,

exhausted by a journey that has no end

nAnA-viracanA-citra-paTa-pattana-gAminI |

gama.Agama-parizrAntA

tatra_atyanta-cira.adhvagA

vlm

नगरानगरे व्यस्त-सूत्र-भाण्ड.एक-भारिणी ।

nagara-A-nagare vyasta-sUtra-bhANDa.eka-bhAriNI |

तप्ते कलेवर.अरण्ये बलीवर्द.अपवर्तिनी ॥३।७०।४८॥

tapte kalevara.araNye balIvarda.apavartinI ||3|70|48||

from town to town she runs,

a bull in a forest.fire,

from corpse to corpse scattered like beads from a broken strand.

nagara.A-nagare –From city to city –

vyasta-sUtra-bhANDa.eka-bhAriNI –

tapte kalevara.araNye –

balIvarda.apavartinI –

*AS.ABComm. .In cities and non cities (anagare -smaller towns) she could but carry one bead slipped from a broken thread (vyasta-sUtra-bhANda.eka-bhAriNI). Thus, tho she was moving about in great distances, she could not carry much! I think this may have a more symbolic meaning that she would pick on one random person from among great populations to attack, like picking up one bead from a broken necklace. The second line gives a contrast: Within one hot body, however, she would run around like a bull. In other words, once inside a body, she would be powerful.

*vlm..48. She then stops in her course like a tired bullock, whose body is heated by travelling through towns, with loads of cotton and utensils on their backs.

*VA: she was like instrument (needle) penetrating with its tread city after city, she become like a (wearied) bull in a forest in summer heat.

*AS: The verse has a strange meaning, but this is what AB commentary puts together: In cities and non cities (anagare -smaller towns) she could but carry one bead slipped from a broken thread (vyasta-sUtra-bhANda.eka-bhAriNI). Thus, tho she was moving about in great distances, she could not carry much! I think this may have a more symbolic meaning that she would pick on one random person from among great populations to attack, like picking up one bead from a broken necklace. The second line gives a contrast: Within one hot body, however, she would run around like a bull. In other words, once inside a body, she would be powerful.

*vlm..48. She then stops in her course like a tired bullock, whose body is heated by travelling through towns, with loads of cotton and utensils on their backs.

*sv.3.48 Being Sucika (a sewing needle), she wore dirty pieces of cloth thrown on the roads, sewn together; and she roamed freely in the bodies of sick people.

xx46 47 48

गुप्ता विश्रमणाय_एव_मनाक् कर-परिच्युता ।

guptA vizramaNAya_eva_manAk kara-paricyutA |

तन्तु-प्रोता मुख.आकृष्टिः खिन्ना क्व_अपि विलीयते ॥३।७०।४९॥

tantu-protA mukha.AkRSTi: khinnA kva_api vilIyate ||3|70|49||

she was looking for safety,

a little rest somewhere;

but a bit of sewing.thread pushed by the fingers

would catch her eye

More trouble!

Whenever would it end?

guptA –A cheating woman -

vizramaNAya eva_–looking for a little rest -

manAk kara-paricyutA –

tantu-protA –thread-sewing

mukha.AkRSTi: –face.attracting –eye-catching -

khinnA kvApi vilIyate –

*AS: She lies down for rest (khinnA vizramanAya vilIyate) in a safe place (guptA), as.if fallen from a hand (karaparicyutA) after being dragged by her mouth (mukha.AkRSTi) and trailed by a string (tantu-protA).

*vlm..49. She afterwards lays her down to rest in some hidden place, like a needle tired with continued sewing; and there drops down like it, from its bridling thread in the hand of the sewer.

*sv.3.49 Even as a sewing needle which has been well used by a tailor feels fatigued and falls to the ground to take some rest, as it were, Sucika.also got tired of her destructive activity.

*VA: she got exhauseted and, looking for some rest, she, disstressed by constant sewing, hides somewhere out of view

*AS: The words kara-paricyutA are lost. She lies down for rest (khinnA vizramanAya vilIyate) in a safe place (guptA), as.if fallen from a hand (karaparicyutA) after being dragged by her mouth (mukha.AkRSTi) and trailed by a string (tantu-protA).

*vlm..49. She afterwards lays her down to rest in some hidden place, like a needle tired with continued sewing; and there drops down like it, from its bridling thread in the hand of the sewer.

*sv.3.49 Even as a sewing needle which has been well used by a tailor feels fatigued and falls to the ground to take some rest, as it were, Sucika.also got tired of her destructive activity.

#gupta गुप्त p.p. [गुप् कर्मणि क्त] Protected, preserved, guarded; गुप्तं ददृशुरात्मानं सर्वाः स्वप्नेषु वामनैः R.1.6. :idden, concealed, kept secret. gupta: प्तः An appellation added to the name of a Vaiśya; as जन्द्रगुप्तः, समुद्रगुप्तः &c. (Usually शर्मन् or देव is added to the name of a BrāhmaNa; गुप्त, भूति or दत्त to that of a Vaiśya; and दास to that of a Śudra; cf. शर्मा देवश्च विप्रस्य वर्मा त्राता च भूभुजः । भूतिर्दत्तश्च वैश्यस्य दासः शूद्रस्य कारयेत्). guptam प्तम् -ind.- Secretly, privately, apart. -प्ता One of the principal female characters in a poetical composition, a [married lady] (परकीया #parakIyA) who conceals her lover's caresses ["cheats on her husband"]; वृत्तसुरतगोपना, वर्तिष्यमाणसुरतगोपना and वर्तमानसुरतगोपना; see RasamañjarI 24. kathA कथा a secret [memo]. guptagati : गतिः a spy, an emissary. -गृहम् bed-room. -चर a. going secretly._a spy, an emissary. veza : -वेशः a disguise. # guptasu, gupte --ind.- in a hidden place #– y2013.084 #

#vizramaNa m विश्रमण resting, relaxation; vizrAmaNam विश्रामण -causing to rest. –

#paricyuta परिच्युत –pari-cyuta -fallen or descended from (abl.) MBh. Ka1u.; fallen from heaven (to be born as a man) HParis3.; swerved or deviated from (abl.) R.; deprived or rid of (abl.) Gaut. MBh. Pur.; ruined, lost, miserable (opp. to samRddha) MBh.; streaming with (instr.) – cf. YV, for cyuta: yAti mRgo yUthAt_iva cyuta:, "like a deer wandering from its herd" y1016.004

#AkRSTi –A-kRSTi आकृष्टि f.- attracting, drawing towards one's self (as of the bow-string in bending the bow) # (in Tantric texts) attracting of an absent person into one's presence (by a magic formula), also the formula (mantra) used for this purpose. = AkarSaNa.

वेधनम् कर्म-संश्लिष्टा कठिना_अपि न सा_अकरोत् ।

vedhanam karma-saMzliSTA kaThinA_api na sA_akarot |

न हि तीक्ष्णो बहिः कार्यो निजत्वम् विजहाति चेत् ॥३।७०।५०॥

na hi tIkSNa:_bahi: kArya:_nijatvam vijahAti cet ||3|70|50||

regularly she forgoes the prick

–not distinguishing between good and bad karma-

tho hard

she does not do it.

If she forsakes her innate nature

she won't be so sharp outside.

nijatvam vijahAti cet – if one regularly avoids -

vedhanam –

karma-saMzliSTA –not distinguishing between good and bad -

kaThinA api na sA akarot -

na hi tIkSNo bahi: kAryo –

*VA: being closely connected with her karma of piercing, she did not do cruelty, for it is not cruelty if innate work is done. (i.e. doing your natural karma is not a crime)

*AS: Preoccupied with her threading action (karmasaMzliSTA), tho hard (kaThinA api), she did not pierce the hand (vedhanam na sA akarot ), for if she were to forsake her true nature (nijatvam vijahAti cet), she would not be harsh on the outside. In other words, her hardness was a natural quality, not meant for piercing the guiding hand and so she would not pierce it, even tho she wold pierce the material being threaded. She was following her nature.

*vlm..50. The hard needle held in the hand of the sewer, never hurts his finger; because a servant however sharp he may be, is never faithless or is injurious to his master.

*sv.3.50 50-55 Just as sewing (piercing) is the natural function of a needle, cruelty was the nature of Sucika.

#vedhana #saMzliSTa #kaThna #vijahati >

*VA: being closely connected with her karma of piercing, she did not do cruelty, for it is not cruelty if innate work is done. (i.e. doing your natural karma is not a crime)

#vedhana m वेधन -piercing, hitting (with an arrow) MBh. ; penetration, excavation MW. ; affecting with (instr.) S3am2k. ; depth (cf. vedha) MBh. ; puncturing, pricking, wounding MW.; vedhanI_an auger, gimlet, any piercing instrument (esp. for piercing an elephant's ears) – -- vedhanam karma-saMzliSTA kaThinA api na sA akarot | na hi tIkSNo bahi: kAryo nijatvam vijahAti cet ||3|70| y3070.050

#kaThina कठिन Hard, stiff (opposed to mRdu); कठिनविषमामेकवेणीं सारयन्तीम् Me. 93; Amaru.72; Mu.2.2; so ˚स्तनौ. Hardhearted, cruel, ruthless; न विदीर्ये कठिनाः खलु स्त्रियः Ku.4.5; Pt.1.64; विसृज कठिने मानमधुना Amaru.7; so ˚हृदय; ˚चित्त Inexorable, inflexible. intense (as pain &c). नितान्तकठिनां रुजं मम न वेद सा मानसीम् V.2.11. kaThina: -नः A thicket. kaThinam -A Shovel, scoop; प्लवे कठिनकाजं च रामश्चक्रे समाहितः Rām.2.55.17. An earthen vessel for cooking (स्थाली); कठिनं पूरयामास Mb. 3.297.1. -पृष्ठः, -कः a tortoise. - y3034.020

#saMzliSTa -sam-zliSta सं-श्लिष्ट -clasped together; closely connected with (inst. with and without <saha> acc., or comp.); blended together; kiMcij jIvita.AzayA, "having a slight hope of life") paJcat.; saMzliSTam a heap, mass, multitude r.; -s. karman adj. not distinguishing between good and evil actions mbh.12. 4220 (u.l. saMkliSTa k.); s. zarIra-kArin_adj.- (pl.) putting their bodies together i.e. dwelling or living together -y1019.014

सा_अयः सूची मनःसूच्या वलिता विजहार ह ।

sA_aya: sUcI mana:sUcyA valitA vijahAra ha |

दि क्ष्व्_आशा_इव शिला-गुर्वी नावा.अङ्ग-पलिता सती ॥३।७०।५१॥

dikSu_AzA_iva zilA-gurvI nAvA.aGga-palitA satI ||3|70|51||

that iron needle

endowed with mental sharpness

moved about

in all directions

like space.

*VA: so this needle, by her mind enjoying reaching everywhere, become weary in body, like a boat with a heavy load of stones.

*AS: That metallic needle, enveloped by the needle of the mind moved about in different directions, with her hopes loaded down by a stone in a boat (zilAgurvI AzA iva nAvA ), with her body having become aged (aGgapalitA satI). Thus, her body was tiring, but the mind was still pushing it about.

*vlm..51. The iron needle growing old in its business of stitching, was at last lost by itself; like the rotten plank of a boat, bearing the burthensome ballast of stones in it.

sA aya: sUcI mana:sUcyA valitA vijahAra ha |

dikSv AzA iva zilA-gurvI nAvAGga-palitA satI ||3|70|51||

sA aya: sUcI –That iron needle -

mana:sUcyA valitA –

vijahAra ha –

dikSu AzA iva zilA-gurvI –

nAvAGga-palitA satI –

.AB. … gurvI zilA nAveva_aGga-palitAyAm cRddhAyAm satI sthitA Azeva_ca_.. ||3|70|

#valita

vijahara

*VA: so this needle, by her mind enjoying reaching everywhere, become weary in body, like a boat with a heavy load of stones.

*vlm..51. The iron needle growing old in its business of stitching, was at last lost by itself; like the rotten plank of a boat, bearing the burthensome ballast of stones in it.

*sv.3.51 50-55 Just as sewing (piercing) is the natural function of a needle, cruelty was the nature of Sucika.

xx49 50 51

विससार दिगन्तेषु सा_अन्तःकारण-सत्तया ।

vi.sasAra diganteSu sA_anta:kAraNa-sattayA |

तुष-लेखा_इव पवन-शक्त्या संसृति-रूपया ॥३।७०।५२॥

tuSa-lekhA_iva pavana-zaktyA saMsRti-rUpayA ||3|70|52||

a stone-heavy being,

an aging body rescued by a boat...

she wandered in all directions

in the inner.cause-reality

like a wisp of chaff blown by the power of the wind –

in the form of the saMsAra.Course.

by/with visasAra.xx-diganta.xx.s-eSu - sA.she/it -f.- by/with - anta:kAraNa.xx-sattA.xx-ayA =

tuSa.xx-lekhA.xx- iva.like/as.if - pavana.xx-zakti.xx-yA saMsRti.xx-rUpa.xx-yA

sA visasAra diganteSu –She wandered in all directions –

anta:kAraNa-sattayA: –in the inwardly Suchness, –

tuSa-lekhA iva pavana-zaktyA –a wisp of chaff by the power of the wind –

saMsRti-rUpayA –in the form of the Samsrti Course.

#tuSa

*vlm..52. It wandered about on all sides of its own accord, and was driven to and fro like chaff by the driving winds, according to the course of nature (with all things).

*sv.3.52 50-55 Just as sewing (piercing) is the natural function of a needle, cruelty was the nature of Sucika.

She wandered everywhere within

the inwardly Suchness, a wisp

of chaff blown by the wind, the force

of the saMsRti.evolution.

मुखेन सूक्ष्म-सूत्र.अन्तम् चरन्ति_इव पर.उम्भितम् ।

mukhena sUkSma-sUtra.antam caranti_iva para.umbhitam |

पर-पूर.उद्यमेन_आशु जाता_इव हृदय.अन्विता ॥३।७०।५३॥

para-pUra.udyamena_Azu jAtA_iva hRdaya.anvitA ||3|70|53||

got by her mouth

a tiny-thin thread inside

like traveling within another

fulfilled by another

she seemed to take heart.

mukhena –By the mouth –

sUkSma-sUtra.antam – a thin thread inside -

carantI_iva parombhitam –

para-pUra.udyamena Azu –

jAtA iva hRdaya.anvitA –

*VA: she was moving about like needle which swallows by mouth a thin tread, because of her great efforts from deep desire of heart

*AS: Moving about with her mouth threaded at the end of a thin thread by someone else (parombhitam), she took courage by someone else's efforts in pushing her around. In other words, she had lost her own initiative to move.

*vlm..53. Being taken up by some one, it is fed with the fag end of a thread put into its mouth, as the malady of cholera is caught by those human parasites, who glut themselves with food supplied by the sap of another.

*sv.3.53 50-55 Just as sewing (piercing) is the natural function of a needle, cruelty was the nature of Sucika.

#parombhita para.umbhita -y3070.053

#ubh >ubh –– ¶mw -cl. 9. P. ubhnAti (impf. 2. sg. ubhnAs) – to hurt, kill RV. -ubhati, umbhati, umbhAM-cakAra, umbhitA, aumbhIt, to cover over, fill with Dhatup. xxvIi, 32 Va1rtt. on Pa1n2. 7-1, 59 Bhat2t2. &c. – ¶cp -ubh, umbhati, ubhnAti, unapti pp. ubdha, umbhita confine, unite, couple. #nyubh –ni>ubh -keep down. #samubh –sam>ubh -keep together, cover, shut up.

परपूर-रसेन_एव_सूच्या हृत्-सु.विकासितम् ।

parapUra-rasena_eva sUcyA hRt-su.vikAsitam |

अनारत-पतत्-सूक्ष्म-सूत्र.अन्त* इव स्तम्भिता ॥३।७०।५४॥

anArata-patat-sUkSma-sUtra.anta* iva stambhitA ||3|70|54||

w/ the very essence from others

w/ sUcI.Pin

her blooming Heart

as.if

at the end of an

anArata-patat – endlessly stringing

thread

support

parapUra-rasena eva

sUcyA hRt-su.vikAsitam

anArata-patat-sUkSma-sUtra.anta* iva stambhitA

*AS: She had taken pleasure (hRtvikAsitam) in filling on essence of someone else (parapUrarasen eva), and thus she was stuck (stambhitA) at the end of the thin thread. In other words, she was in a rut due to her original desire for blood.

*vlm..54. The malady of colic, like the needle, is ever fond of feeding on the pith of others with its open mouth; and continually finds the thread-like heartstring of some body put into its hole.

*sv.3.54 50-55 Just as sewing (piercing) is the natural function of a needle, cruelty was the nature of Sucika.

<_.. para-vadha-prayukta.udarapuRaNa.icchayA eva_.. ||

#parapUra #vikAsitam #stambhita >

*VA: like thin tread continues endlessly, she was continuously filling herself with the essence (of life) of others.

*vlm..54. The malady of colic, like the needle, is ever fond of feeding on the pith of others with its open mouth; and continually finds the thread-like heartstring of some body put into its hole.

*sv.3.54 50-55 Just as sewing (piercing) is the natural function of a needle, cruelty was the nature of Sucika.

She sucks the essence from others

just as the eye of a needle

takes.up the thread,

she infects

the heart with her paralysis.

xx52 53 54

तीक्ष्नैर् अपि चिर-क्षीणाम् पूर्यते निर्विचारणा ।

tIkSNai:_api cira-kSINAm pUryate nir.vicAraNA |

दृष्टान्तो ऽत्र क्षणात् सूच्या पूरितो जर्जरः पटः ॥३।७०।५५॥

dRSTAnta:_atra kSaNAt sUcyA pUrita:_jarjara: paTa: ||3|70|55||

tIkSNai:_api cira-kSINAm x

pUryate nir.vicAraNA x

dRSTAnta:_atra kSaNAt sUcyA x

pUrita:_jarjara: paTa: -

even with her pricks

she fulfills the long.troubled

even without enquiring.

As an example here

in a flash

by shUchI

is fulfilled

a hole-ly cloth.

*VA: surely, by severe self-efforts without enquiry she was worn-out after long (filed with tiredness), suddenly seeing here wast cloth (of bad deeds?) sewn by her (by needle)

*AS: These verses are giving a different twist on the situation. Originally, the needle-form was acquired to feed herself. But starting from verse 49, she is experiencing the feelings that she is just a needle in somebody's hand, actively sewing, rather than feeding on other life! (It is said that) even the harsh persons (tIkSNa) sustain the eternal weak (like their family) and that materialized here as soon torn cloth was mended by the needle. The word nirvicAraNA really belongs to the previous verse, being a fem. adjective -one who is not thinking/questioning. Now she starts noticing what her life has degenerated to!

*vlm..55. Thus the strong bodies of greedy and heinous beings, are nourished by the sap of the weak and innocent, as the colic disease preys on the lean bodies of the poor; and the sharp needle is supported by the thin thread of the needy (who cannot afford to buy new suits).

*VA: surely, by severe self-efforts without enquiry she was worn-out after long (filed with tiredness), suddenly seeing here wast cloth (of bad deeds?) sewn by her (by needle)

*jd.55. tIkSNair api cira-kSINAm – pUryate nirvicAraNA - dRSTAnto.atra kSaNAt sUcyA – pUrito jarjara: paTa: –

सूत्र.अंशु-निर्गमे योग्यम् सूच्या हृदयम् अर्जितम् ।

sUtra.aMzu-nirgame yogyam sUcyA hRdayam arjitam |

परपुरणया_एव_अशु तेजश् च हविता.अर्क-रुक् ॥३।७०।५६॥

parapuraNayA_eva_azu teja:_ca havitA.arka-ruk ||3|70|56||

when beads fall from the string

fit for Shuuchii

they fall straight to the Heart.

by another tradition

quickly the tejas.Fire is like a poet's prickly sun

sUtra.aMzu-nirgame yogyam x

sUcyA hRdayam arjitam x

parapuraNayA_eva_azu x

teja:_ca havitA.arka-ruk -

*VA: thread follows needle in entering hearts of others, like heat and beautifu light follows sun.

*AS: The needle that was fulfilling others' bidding (parapUraNayA sUcyA) acquired proper frame of mind (hRdayam arjitam) to get out of the thread (sUtrAMzunirgame)

and thus the bright sun light (arkaruk) of enlightenment (kavitA).

*vlm..56. Though the heart of Súchí like the hole of the needle, was to receive the thread-like sap of the patient's heart; yet her power to pierce it, was like that of the sewing needle, which is as potent as the piercing sun-beams, to penetrate into the toughest substances.

*sv.3.56 Just as the needle keeps on swallowing the thread that passes through it, Sucika continued to claim her victims.

अकस्मात् तेन रूढेन क्षीण-पूरेण रूपिणी ।

akasmAt tena rUDhena kSINa-pUreNa rUpiNI |

हृदये राक्षसी सूचिः कर्मणा तप्यते च सा ॥३।७०।५७॥

hRdaye rAkSasI sUci: karmaNA tapyate ca sA ||3|70|57||

from nowhere

arose thru That

a form with a sickly fulness in the Heart.place,

the Ogress Suuchii;

and she burned like tapas in her work.

*VA: therefore, by that realization by being getting sick (full) of tiny form, in heart rakSasi Suchi being burnt with her actions.

*AS: That beautiful demoness, by the sudden sick feeling in her stomach (akasmAt tene rUDhena kSINapUreNa), started burning in her heart by her actions. AB commentary translates pUra = stomach -pUryate is pUra: -that which is filled.
*vlm..57. At last Súchí came to find on a sudden, the fault of her wrong choice of the puny body (of the needle); which was to be filled with her scanty fare of a bit of thread, and then she began to repent for her folly.

*sv.3.57 57-59 It is seen in the world that even wicked and cruel people are sometimes moved to pity when they see others who have been poverty-stricken and miserable for a long time.

akasmAt akasmāt un-whence, from nowhere -

tena rUDhena –by that produced / from that arisen -

kSINa-pUreNa rUpiNI –

hRdaye –in the Heartplace –

rAkSasI sUci: –the Ogress sUchI -

karmaNA tapyate ca sA –and she made *tapas with her work.

sUci sūci = sUcI sūcI needle pUra pūra filling

*VA: therefore, by that realization by being getting sick (full) of tiny form, in heart rakSasi Suchi being burnt with her actions

*AS: That beautiful demoness, by the sudden sick feeling in her stomach (akasmAt tene rUDhena kSINapUreNa),
started burning in her heart by her actions. AB commentary translates pUra = stomach -pUryate is pUra: -that which is filled.
*vlm..57. At last Súchí came to find on a sudden, the fault of her wrong choice of the puny body (of the needle); which was to be filled with her scanty fare of a bit of thread, and then she began

to repent for her folly.

*sv.3.57 57-59 It is seen in the world that even wicked and cruel people are sometimes moved to pity when they see others who have been poverty-stricken and miserable for a long time.

57 Poor Shuchi Needle! She soon found that she had no thread big enough to enter the heart, no matter how hardily she burned and strove.

#rUDha – ¶a -रूढ -p.p.- [>ruh रुह्-क्त] – Grown, sprung up, shot forth, germinated; Born, produced; विषय-व्यासंग-रूढात्मना – adj. -– mounted, risen, ascended; lifted up, imposed on, laden (see paricchada); produced-from (comp.); budded, blown; diffused, widely known; conventional, popular (not yaugika.and said of words which have a meaning not directly connected with their etymology) – y2008.001 #rUDhi rise, ascent (lit. and fig.), growth – rUDhim dRDha-vyutpattim y3021.039 Comm birth, production decision fame, notoriety tradition, custom (in rhet.) the more amplified or popular ["rude" das.jiva [at] gmail.com] meaning of words; rUDhi zabda_a word used in its conventional sense (as opp. to yoga-zabda)_thus zatru as a rUDhi-zabda means.aenemy', but as a yoga-zabda.adestroyer'), bhar rUDhatA the state of being used in a conventional sense

xx55 56 57

वेधम् पूर.रयेण इव करोति स्वम् प्रचारिता ।

vedham pUra.rayeNa iva karoti svam pracAritA |

प्रकृतेन निजेन_अपि वेधाय व्यवहारिता ॥३।७०।५८॥

prakRtena nijena_api vedhAya vi.avahAritA ||3|70|58||

and she continues regularly,

following her innate course,

to prick and pierce the bodies of others without regret,

for cruelty is her nature

vedha.xx-m

by/with pUra.full/flooding-raya.xx-eNa - iva.like/as.if -

karoti.xx- svam.Ur/itself- pracArita.xx-A

by/with prakRta.xx-ena nijA.innate/own-ena - api.altho/even -

vedha.xx-Aya vyavahArita.xx-A

*vlm. She continued however with all her might, to trudge on in her wonted course of

pricking and piercing the bodies of others; and notwithstanding her great regret,

she could not avoid the cruelty of her nature.

*VA: yet, manifestly she continues wounding with full zeal, like a violent stream, following her usual ways of constant hurting others. – *AS: I agree.

संचारयति वस्त्रेषु सूत्रम् चतुर-वेधनात् ।

saMcArayati vastreSu sUtram catura-vedhanAt |

आदीर्घ-वासना-तन्तुः शरीरेष्व्_इव चेतनाम् ॥३।७०।५९॥

AdIrgha-vAsanA-tantu: zarIreSu_iva cetanAm ||3|70|59||

the long=far.stretched-out thread,

the Waasanaa.Track,

ties together the sensations of our bodies,

as the tailor stitches patches

saMcArayati.xx- vastra.xx-eSu

sUtra.xx-m catura.xx-vedhana.xx-At

AdIrgha.xx-vAsanA.track/Engram\thread-tantu:

in/when zarIra.bodies –eSu iva.like/as.if –

cetanA.xx-m

*vlm. The sewing man cuts and sews the cloth agreeably to his own liking;

but the weaver of destiny weaves the long loom of lengthened desires in all bodies,

and hides their reason under the garb of her own making.

*VA: the tread by skillful piercing sews cloths together, so is long tread of vasanas, or consciousness, in our bodies

*AS: She keeps on pushing the thread (sUtram saMcArayati) in the garments by accurate piercing, just as the long thread of desires pushes stimulation in bodies. In other words, she continued doing her natural actions, just like the ordinary life forms living their life full of desires and actions.

संचार्यमाण-वेधेन धावन्ति_इव_अक्षि-पातने ।

saMcAryamANa-vedhena dhAvanti_iva_akSi-pAtane |

अदर्शित-मुखा* एव_दुर्जना मर्म-वेधिनः ॥३।७०।६०॥

adarzita-mukhA* eva_durjanA marma-vedhina: ||3|70|60||

by/with saMcAryamANa.xx-vedha.xx-ena dhAvan.xx-ti_iva.like/as.if - akSi.two.eyes/Sun&Moon-pAtana.xx-e =

a-non/without.darzita.xx-mukha.mouth.faces/entrance-A: eva.very/only - durjanA.xx- marma.xx-vedhi.xx-na:

she was forever rushing

seeming forced to pierce and run.

The wicked never take the time to see the people whom they hurt.

*AS: She was running as.if (dhAvantI_iva ) being forced to pierce (saMcAryamANa-vedhena) in the blink of an eye (akSipAtane), Indeed, the bad people (durjanAH) hurt others (marmavedhinaH) without noticing whom they hurt ( adarzitamukhA: eva).

*vlm..60 The colic Súchí went on like the sewing needle, in her business of piercing the hearts of people by hiding her head; as it is the practice of robbers to carry on their rogueries, by covering their faces. (All the three are sly boots, and carry on their trades under the seal of secrecy).

*sv.3.60 60-61 Even so, Sucika saw the endless thread that had passed through her in the cloth (her own karma) in front of her. This worried her. She fancied that this dark cloth, which had been woven by her (as Sucika or sewing needle) was covering her face and that she was blindfolded. She wondered "How shall I tear this veil?"

saMcAryamANa-vedhena –

dhAvantI_iva_akSi-pAtane –

adarzita-mukhA eva_durjanA marma-vedhina: –

*VA: like bad people running on their bad acts cover their face and eyes with a cloth, (she feels like something covers her view????)

xx58 59 60

कण्ठ-वस्त्र-दल-प्रोता वेध.अक्ष्णा मुखम् ईक्षते ।

kaNTha-vastra-dala-protA vedha.akSNA mukham IkSate |

कथम् एता भिनद्मि_इति तीक्ष्णानाम् एतद्_ईप्सितम् ॥३।७०।६१॥

katham etA bhinadmi_iti tIkSNAnAm etat_Ipsitam ||3|70|61||

kaNTha.throat.vastra.xx-dala.petal-prota.xx-A

vedha.prick/piercing-akSa.xx-NA mukha.mouth.face/entrance-.m IkSate.xx-

katham.¿how?- etA bhinadmi.xx- iti.so -

of/for tIkSNa.xx-AnAm etat.this- Ipsita.xx-m

she's like a needle with the thread behind it,

raising her head to make a hole where she can enter,

just as burglars do, marking where they'll hole a wall.

*AS: When sewing into a piece of cloth around a throat, always looking for a penetration site, she looks at the face; " how can I break into these", the harsh people are always desiring thus. For some reason etA is a fem. plural, and hence AB commentary suggests that the cloth belongs to women. The proper reference to mukhAni would have been etAni, which does not fit the meter. The only other choice was a masc. etAn, which would work, but mukha is neut. So, perhaps, the fem. etA was chosen in the sense that the wearer was a woman.

#i - *etA - third person singular periphrastic perfect class parasmaipada √i +

*sv.3.61 60-61 Even so, Sucika saw the endless thread that had passed through her in the cloth (her own karma) in front of her. This worried her. She fancied that this dark cloth, which had been woven by her (as Sucika or sewing needle) was covering her face and that she was blindfolded. She wondered "How shall I tear this veil?"

kaNTha-vastra-dala-protA –

vedhAkSNA mukham IkSate –

katham etA bhinadmi iti –"How can I pierce it?" –

tIkSNAnAm etat_Ipsitam –

*VA: seeing this cloth, sewed of different pieces, covering her face, she thinks “how can I remove it?” and desires zealously

*sv.3.61. She like the needle with the sewing thread behind it, raises her head to make and look at the loop-hole, that she should penetrate in the manner of burglars, making and marking the holes in the wall for their entry.

समम् एव च कौशेये क्षौमे च वसने सृता ।

samam eva ca kauzeye kSaume ca vasane sRtA |

जडः क* इव वा नाम गुण.अगुणम् अपेक्षते ॥३।७०।६२॥

jaDa: ka: iva vA nAma guNa.aguNam apekSate ||3|70|62||

and it goes the same with linen

or with silk,

or even rough denim

whatever the cloth,

fine or rough,

the needle neatly enters it

samam eva_ca kauzeye

kSaume ca vasane sRtA

jaDa: ka* iva vA nAma

guNa.aguNam apekSate

*vlm..62. She entered alike in the bodies of the weak and strong, like the needle stitching cloths of all textures, (whether silken, linen or fibrous); as it is the custom of the wicked to spare neither the just nor unjust (from their calumny and villainy).

*sv.3.62 62-65 She (the needle) passed through soft cloth (good people) as also hard cloth ( the wicked ones), for what fool or wicked person discriminates between what is good and what is not?

#kauzeya कौशेय_adj. silken; kauzeyam -silk, silk cloth, silk petticoat or trousers

#kSauma क्षौम #kSaumI क्षौमी = <ksoma>, made of linen

#apekS_apa>IkS अपेक् [अप्-ईक्ष्] Atm. To look.around-for something, to hope for, expect; To have regard to, look to, have an eye to

सा दधाना ततम् सूत्रम् अङ्गुष्ठ.अङ्गुलि-पीडिता ।

sA dadhAnA tatam sUtram aGguSTha.aGguli-pIDitA |

आन्त्रतन्तुम् इव_अमान्तम् उद्गीरन्ती निरीक्षते ॥३।७०।६३॥

Antratantum iva_amAntam udgIrantI nirIkSate ||3|70|63||

she presented a long string

like a gut.string

pinched by thumb and forefinger

appearing through her eye

sA dadhAnA tatam sUtram

aGguSTha.aGguli-pIDitA

Antratantum iva_amAntam

udgIrantI nirIkSate

*AB. ... amAntam nir.avakAzatvAt_amta:sthitim alabhamAnam ||

*AS: She, being pinched between the thumb and the forefinger,

observes the thread like intestines being vomited.

The thread is entering her and going out of the hole, as she is forced to hold still!

Nice image of the action of threading a needle.
*vlm..63. The colic pain

like the piercing needle, being pressed under the fingers,

lets off its griping, like the thread of the needle in its act of sewing. (So the wicked when caught in the act, let out and give up their wickedness).

xx61 62 63

तीक्ष्णा_अप्य्_अहृदयत्वेन स.रसेष्व्_अरसेष्व्_अवित् ।

tIkSNA_api_a-hRdayatvena sa.raseSu_a-raseSu_avit |

सूत्रिता_अपि पदार्थेषु विशत्य्_अरस-गामिनी ॥३।७०।६४॥

sUtritA_api padArtheSu vizati_a.rasa-gAminI ||3|70|64||

tIkSNa.keen/sharp-A api.altho/even - a-non/without.

hRdayatva.Heart.cdn/Cordiality-ena - in/when sa-with-rasa.flavor-s-eSu a-non/without-rasa.flavor-s-eSu –

avit.unknowing- sUtrita.xx-A api.altho/even – in/when padArtha.thing/meaning.s-eSu – vizati.xx- a-non/without-rasa.flavor-gAmi.goer/going-nI

sharply and heartlessly she enters threading things without a taste or thought of pleasure, altho they may be pleasurable (sarasa).

So the tasteless girl comes in.

*AS: Though hard, being heartless, she enters different objects without any taste or knowledge of pleasure, even tho the objects may be pleasurable (sarasa). Thus, she has no passion left -not even the old hunger!

*vlm..64. The acute and unfeeling colic, being as ignorant as the stiff and heartless needle, of the softness or dryness of the object; pierces the hardiest breast, without deriving any sweetness from it. (So the unfeeling ruffians molest the moneyless, to no benefit to themselves).

tIkSNA_api_ahRdayatvena sa-raseSv a-raseSv avit –

sUtritA_api padArtheSu –

vizatparasa-gAminI –

< sUtritA sUtra-protA tIkSNA_api sA paraseSv a-raseSv api padArtheSu a-hRdayatvena.antar-hRdaya.zUnyatvena.avit_..

#avit

*VA: hot with desire (to remove the cloth???), yet being without heart she entered plump and emanciated (people), stringing them from one end to another on her tread like beads.

*sv.3.64 62-65 She (the needle) passed through soft cloth (good people) as also hard cloth ( the wicked ones), for what fool or wicked person discriminates between what is good and what is not?

अगर्दती मुख-प्रोता सुतीक्ष्णा_अपि च तापिधीः ।

agardatI mukha-protA sutIkSNA_api ca tApidhI: |

सुवेधिता_अप्य्_अहृदया राज-पुत्र्या_अपि दुर्भगा ॥३।७०।६५॥

su.vedhitA_api_a-hRdayA rAja-putryA_api durbhagA ||3|70|65||

agardatI mukha-protA

sutIkSNA_api ca tApidhI:

su.vedhitA_api_a-hRdayA

rAja-putryA_api durbhagA

strung thrugh her silent mouth

tho pierced by heated thought;

heartless,

she's no princess but a shrew.

*AS: Even tho she is quiet (agardatI) her mouth is tied up (mukhaprotA), even tho she is harsh, her own minding is bent on penance (sutIkSNA api tApidhIH), tho well pierced (suvedhitA api ) she is heartless -feeling no compassion for pain, she is like an unfortunate one, even tho a princess.

*vlm..65. The needle is compared with a rich widow, being both equally stern and full of remorse; both equally veiled and speechless, and with their eye of the needle, are empty in their joyless hearts.

*sv.3.65 62-65 She (the needle) passed through soft cloth (good people) as also hard cloth ( the wicked ones), for what fool or wicked person discriminates between what is good and what is not?

*VA: voiceless, with mouth sewed shut, feeling intense pain and desiring of tapas, very suffering tho heartless, feeling like princess devoid of luck???

*jd.65 agardatI mukha-protA – sutIkSNA api ca tApi-dhI: – su-vedhitA api –thoroughly pierced, shaken – ahRdayA –heartless – rAja-putryA –by a King's daughter – api durbhagA –tho ugly

विना पर.अपकारेण तीक्ष्णा मरणम् ईहते ।

vinA para.apakAreNa tIkSNA maraNam Ihate |

वेदनाद् रोधिता सूची कर्म-पाशे प्रलम्बते ॥३।७०।६६॥

vedanAt_rodhitA sUcI karma-pAze pralambate ||3|70|66||

unharmed by others,

yet the prickly ogress seeks their death–

overcome by this understanding

she dangles in a karma-noose

*vinA para.apakAreNa –without harming others – tIkSNA maraNam Ihate – the prickly Ogress wishes-for death - vedanAt_rodhitA sUcI – karma-pAze pralambate –she dangles in the karma-noose.

*sv.3.66 Unharmed and unprovoked by others, Sucika works for the destruction and death of others: bound by this thread, she is dangling perilously.

*VA: she is vehement in desiring death by harming others, without reason???, from lack of understanding, needle dangles in the noose of her karma.

*AS: Yes, without reason in the sense without any hurtful things being done by the others (vinA para.apakAreNa). The meaning is: Even without hurtful actions of others, she seeks their death; hence by her own feeling she is bound and hanging from the tethers of Karma.

*vlm..66. The needle hurts no body (but rather does good in clothing mankind, by mending their tattered habits); and yet she is dragged by the thread, which is no other than the thread of her fate.

#apakAra : – ¶mw* -wrong, offence, injury, hurt; despise, disdain. #parApakara : –wrong to others: vinA para.apakAreNa "without hurting others" y3070.066

Øtt. #vedana:_am, #vedanA वेदनम् वेदना [>vid] - Knowledge [Perceptual Understanding], perception. - Feeling, sensation • pain, torture • feeling, sensation (with Buddhists one of the 5 skandha.s) • #vedanAvat adj. possessed of knowledge • feeling pain, full of aches mbh • #vedanam - the act of finding, falling in with (gen) • cf. #utkRSTa) – *vedanA Understanding – vedana is derived from >vid, and refers to rational knowledge, just as *cetana derives from >cit, and refers to intuitive or irrational knowledge. - this Understanding or Apprehension can be Such or unSuch, So or not-So, true or false, like the apprehensions of rope and snake: etau vedana-zabdArthau rajju-sarpa-bhrama.upamau | asatyau uditau viddhi mRga-tRSNa.ambhasau samau ||3|70| y7003.003 - #vedana – dvitva-saMvid - advitva-vedana y6033.028-029.

xx64 65 66

शेते किम् श्याम-मैत्री_एव_दूरे कर-परिच्युता ।

zete kim zyAma-maitrI_eva dUre kara-paricyutA |

स्वरूप-सदृशम् मित्रम् कस्मै नाम न रोचते ॥३।७०।६७॥

svarUpa-sadRzam mitram kasmai nAma na rocate ||3|70|67||

she sprawls like some strange Mistress of the Arts

her arms outstretched

tell me

–someone with a great spread like that–

who wouldn't want her for a friend

zete kim zyAma-maitrI eva

dUre kara-paricyutA

svarUpa-sadRzam mitram

kasmai nAma na rocate

*vlm..67. Slipt from the finger of her master, the needle sleeps in peace after her trudging, in company with her fellows of dirt and dregs; for who is there that does not deem himself blest, in the company of his equals, when he is out of employ?

*VA: who can be content for long with dark friendship of such disqusting doer (suchi)? who does not have an attraction to a friend who has your own nature?

*AS: Fallen off from the hand (dUre karAt paricyutA), she lies (zete), with a twisted dark friendship incarnate (kiM-zyAma-maitryA iva) -namely herself; thus lies alone; indeed (nAma) who does not like a friend similar to oneself? Thus, she was her only dark friend!

#paricyuta परिच्युत –pari-cyuta -fallen or descended from (abl.) MBh. Ka1u. ; fallen from heaven (to be born as a man) HParis3. ; swerved or deviated from (abl.) R. ; deprived or rid of (abl.) Gaut. MBh. Pur. ; ruined, lost, miserable (opp. to samRddha) MBh. ; streaming with (instr.) – cf. YV, for cyuta: yAti mRgo yUthAt_iva cyuta:, "like a deer wandering from its herd" y1016.004 – y3070.067

मिश्रिता मूढ-चित्तानाम् वृत्तिभिः प्राकृते जने ।

mizritA mUDha-cittAnAm vRttibhi: prAkRte jane |

तिष्ठत्य्_आत्म-समाम् को हि संगतिम् त्यक्तुम् इच्छति ॥३।७०।६८॥

tiSThati_Atma-samAm ka:_hi saMgatim tyaktum icchati ||3|70|68||

mizritA - of them mUDha-cittAnAm vRttibhi: prAkRte jane |

tiSThati_Atma-samAm ka:_hi saMgatim tyaktum icchati

mixing with the thoughts of foolish minds

among the common folk

she rests

for whoever would wish to forsake such company

*jd. saMgati, like "intercourse", or (archaically) "conversation"

is ambiguous in meaning,

either social or sexual

or both

*AS: She stays mixed up (mizritA tiSThati) with ordinary people (prAkRte jane), with tendencies of people with confused minds; who would (ko hi) want to forsake the company (sam.gatim tyaktum icchati) of like-minded (AtmasamAm) ?
*vlm..68. The herd of common people, is ever fond of mixing with the ignorant rabble in their modes of life; because there is no body that can avoid the company of his equals. (Kind flies with its own kind; or, Birds of one feather fly together).

*VA: mixing of stupid-minded people with low people by behaviour happens because of similarity in nature, for who would want to reject a company?

भवत्य्_अयस्कार-वित्तौ संत्यज्य_अन्तर्धि-गामिनी ।

bhavati_ayaskAra-vittau saMtyajya_antardhi-gAminI |

भस्त्रा-वातैर् विचलिता गगनाद्_उत्पत.उन्मुखी ॥३।७०।६९॥

bhastrA-vAtai:_vicalitA gaganAt_utpata.unmukhI ||3|70|69||

she is something lost

when found by a blacksmith,

forsaking inner-space.

The girl is stirred by the smithy's bellows-wind

as.if fallen from the sky.

bhavati ayaskAra-vittau

saMtyajya antardhi-gAminI

bhastrA-vAtai: vicalitA

gaganAt utpata.unmukhI

*AS: I generally agree, but this is what I suggest: Being found by a blacksmith, disturbed by the wind of their bellows, leaving the (saMtyajya), about to fly up (utpatatonmukhI) she proceeds to vanish from the sky (agganAt antardhi-gAminI).

*vlm..69. The lost needle when found by a blacksmith and heated in the hearth, flies to heaven by the breath of the bellows, after which it disappears in the air. (So the society of the good elevates one to heaven, which leads at last to his final liberation).

*sv.3.69 67-73 Known also as Jiva-sucika, she moves in all beings as the life-force with the help of prana.and apana, subjecting the jiva to sorrow, by causing terribly sharp pain (of gout, rheumatism) which makes one lose his mind.

bhavati_ayaskAra-vittau saMtyajya.antardhi-gAminI |

bhastrAvAtair vicalitA gaganAt_utpata.unmukhI ||3|70|69||

bhavati ayaskAra-vittau –

saMtyajya.antardhi-gAminI -

bhastrA-vAtair vicalitA –stirred by the bellows-wind -

gaganAt_utpata.unmukhI –

#vitti

#saMtyaj

#bhastra

*VA: then lost iron needle is being found by blacksmith, abandoning (its nature) by the wind of his bellows, it goes away, like bird in space.

#vitti f. consciousness; understanding, intelligence, SaMhitup. –

#saMtyajya- संत्यज्य sam-tyajya -santyajya – adj. to be left or abandoned or given up – y2012.013 –

#gAmin गामिन् adj. going anywhere (local adu. or tam or <prati>); (in the following meanings only) end-comp. going or moving on or in or towards or in any peculiar manner; having sexual intercourse with (cf. mAtR-g.); reaching or extending to; coming to one's share, due; attaining, obtaining; directed towards; relating to (cf. agra g., anta g., anya g., Azu g., Rtu g., kAma g..) gAmitA –the going anywhere, &c –

#antardhi अन्तर्धि m. -concealment, covering au.; disappearance; interim, meantime.

#bhastrA भस्त्रा –leather bag, wineskin; blacksmith's bellows... It is not hard to imagine how the bellows was invented.

#vicalita- विचलित -gone away, departed, deviated from (abl.); troubled, obscured, blinded. – y1028.042

xx67 68 69

प्राण.अपान-प्रवाह=स्थ+हृत्.पद्म.अन्तर.चारिणी ।

prANa.apAna-pravAha=stha+hRt.padma.antara.cAriNI |

दुःख-शक्तिर् महा-घोरा जीव-शक्तिर् इव_उदिता ॥३।७०।७०॥

du:kha-zakti:_mahA-ghorA jIva-zakti:_iva_uditA ||3|70|70||

flowing as prANa and apAna, dwelling in the Heart-lotus,

she

is the zakti.Power of Sorrow, and a most horrific energy

prANa.apAna-pravAha=stha+hRt.padma.antara.cAriNI

du:kha-zakti:_mahA-ghorA

jIva-zakti:_iva_uditA

*vlm. In this manner the current of vital airs, conducts the breath of life in to the heart; which becomes the living spirit, by force of the acts of its prior states of existence.

समान-वैपरीत्येन समान-सम.गामिनी ।

samAna-vaiparItyena samAna-sama.gAminI |

उदान-विपरीतत्वाद् उदान-सम.गामिनी ॥३।७०।७१॥

udAna-viparItatvAt_udAna-sama.gAminI ||3|70|71||

samAna-vaiparItyena

samAna-sama.gAminI

udAna-viparItatvAt

udAna-sama.gAminI

thru irregular sam.Ana-Midbreath

she permeates sam.Ana;

from irregular ud.Ana.Upbreath

she permeates ud.Ana.

*AS: Due to irregularities of samAna (samAnavaiparItyena) she permeates samAna (samAnaparigAminI). Similar for the second line.

*vlm. The vital airs being vitiated, in the body, cause the colic pains known by different names; such as flatulence, bile and the like.

*sv.3.71 67-73 Known also as Jiva-sucika, she moves in all beings as the life-force with the help of prana.and apana, subjecting the jiva to sorrow, by causing terribly sharp pain (of gout, rheumatism) which makes one lose his mind.

samAna-vaiparItyena samAna-samagAminI |

udAna-viparItatvAt_udAnasama-gAminI ||3|70|71||

samAna-vaiparItyena –

samAna-samagAminI –

udAna-viparItatvAt_–

udAna-samagAminI –

Øtt. #sAmAnya – #sattAsAmAnya - "When the physical body is cast off, the soul moves with a subtle body #AtivAhika.zarIra, consisting of the mind, senses and #prANas. After a period of unconsciousness during death, the soul invested with the subtle body made up of desires becomes conscious of the world into which it is born. This process continues till the soul attains liberation in the realisation of the Existence-Absolute #sattAsAmAnya. This realisation is mokSa, which is the transcendence of name and form in Eternal Being. "- Krishnananda.

#samagAmin

#udAna

#viparIta

- #vaiparItya

*VA: mixing with samana (digestive prana) she would make samana inconsistent, mixing with udAna (another prana) she would make udana irregular

*AS: The cause and effect seem to be reversed in the meaning here. Due to irregularities of samAna (samAnavaiparItyena) she permeates samAna (samAnaparigAminI). Similar for the second line. Thus, as soon as there is some weakness in the body, she finds a way in!

*vlm..71. The vital airs being vitiated, in the body, cause the colic pains known by different names; such as flatulence, bile and the like.

व्यान-स्था व्याधि-जननी सर्वाङ्ग-रस-चारिणी ।

vyAna-sthA vyAdhi-jananI sarvAGga-rasa-cAriNI |

हृत्-कण्ठे शूल-पवने वैवर्ण्य.उन्माद-कारिणी ॥३।७०।७२॥

hRt-kaNThe zUla-pavane vaivarNya.unmAda-kAriNI ||3|70|72||

pervading the vyAna.thruBreath

infectious & circulating thru every limb and, at the gate of the Heart, a stabbing Air

she is a most madly motley form

vyAna-sthA –Set in the vy.Ana – vyAdhi-jananI –infectious - sarvAGga-rasa-cAriNI –circulating tho every limb ??? das.jiva [at] gmail.com hRt-kaNThe –i/ heart-throat –in the aorta ??? zUla-pavane –i/ stabbing wind - vaivarNya.unmAda-kAriNI –she is a motley-mad form.

#vyAna : vyAna.thruBreath one of the five vital airs (that which circulates or is diffused through the body; personified as a son of udAna.upBreath उदान and father of apAna cf. प्रा*ण) AV. &c u. dRh_adj. making the vy.Ana strong or durable; maintaining the vy.Ana -the Distributive Air.

#pavana पवन_adj. Clean, pure; pavana : -नः [पू-ल्यु] Air, wind; The vital air, breath. p. vAhana : -वाहनः fire [As an aeronaut! das.jiva [at] gmail.com]. "purifier", VAyu, the wind; air; vital air, breath; p. kSipta -tempest-tossed [jd] -the generic term for the vital breaths, = prAnAdaya: -पवनचलनरोधादात्मनिष्ठो भव त्वम् | pavana-calana.rodhAt_Atma-niSTho bhava tvam | (from Ramana's Ârya quatrain beginning hRdayakuharamadhye.) He speaks of the Rodha Suppression of the Chalana Vibration of the Pavana Airs, through practice of PrAnAyAma.)

xx70 71 72

प्रायशो ऽविक-हस्त-स्था सुप्त.ऊर्णा गन्ध-कोटरे ।

prAyaza:_avika-hasta-sthA supta.UrNA gandha-koTare |

बाल-हस्त.अङ्गुली-तल्प-वेधना.एक-विलासिनी ॥३।७०।७३॥

bAla-hasta.aGgulI-talpa-vedhanA.eka-vilAsinI ||3|70|73||

often she is contacted from touching sheep, when they're in stables,

as when a sleeping shepherd boy pricks his finger while he's at play

prAyaza:_avika-hasta-sthA

supta.UrNA gandha-koTare

bAla-hasta.aGgulI-talpa-vedhanA.eka-vilAsinI

*vlm. Sometimes it comes from the hands of sheep-keepers, or by the smell of sheep’s wool in blankets. At other times it seizes the fingers of children and causes them to tear their bed cloths.

#vedhana-m वेधनम् vēdhanam The act of piercing, perforating; Penetration; Pricking, wounding. #vedhita – ¶a -वेधित p.p. Pierced, bored, perforated. – ¶mw_adj. = <-viddha>, pierced, perforated, penetrated; shaken, trembling (applied to the earth). – y1026.014 –

पाद-प्रविष्टा रुधिर-पान.उपार्जन-विस्मिता ।

pAda-praviSTA rudhira-pAna.upArjana-vismitA |

तुष्यत्य्_अतितराम् गुच्छ-भोजना तुच्छ-भोजनैः ॥३।७०।७४॥

tuSyati_atitarAm guccha-bhojanA tuccha-bhojanai: ||3|70|74||

she,

having entered the foot,

voraciously drinking blood,

is fully satisfied

with much enjoyment of little food

pAda-praviSTA rudhira-pAna.upArjana-vismitA

tuSyati_atitarAm

guccha-bhojanA

tuccha-bhojanai:

*vlm..74. When it enters the body by the foot, it continues in sucking the blood; and with all its voracity, becomes satisfied with very little food.

pAda-praviSTA – she, having entered the foot, –

rudhira-pAna.upArjana-vismitA -

tuSyati_atitarAm –

guccha-bhojanA –

tuccha-bhojanai: –

#pAna

#upArjana

#vismitA

#atitaram

#guccha

*vlm..74. When it enters the body by the foot, it continues in sucking the blood; and with all its voracity, becomes satisfied with very little food.

*sv.3.74 74-75 She enters into the feet (like a needle) and drinks blood.

शेते कर्दम-कोश-स्था चिर-कालम् अधोः-मुखी ।

zete kardama-koza-sthA cira-kAlam adha:.mukhI |

इच्छा.अनुरूपम् आसाद्य क* इव_आस्पदम् उज्झति ॥३।७०।७५॥

icchA.anurUpam AsAdya ka* iva_Aspadam ujjhati ||3|70|75||

zete kardama-koza-sthA

cira-kAlam adha:.mukhI

icchA.anurUpam AsAdya

ka* iva_Aspadam ujjhati

for long she lies,

her face immersed in filthy bogs and quagmires–

for,

attaining her desired wish,

who would wish to forsake her place?

*vlm.75. It lies in the glandular vessel of the faeces, with its mouth placed downward; and takes at pleasure any form, it likes to assume as its prerogative.

zete kardama-koza-sthA cira-kAlam adho-mukhI |

icchA.anurUpam AsAdya ka iva_Aspadam ujjhati ||3|70|75||

zete kardama-koza-sthA –She lies about in filthy places –

cira-kAlam adho-mukhI –for a long time, face-down –

icchA.anurUpam AsAdya –attaining a suitable wish –

ka iva_Aspadam ujjhati –who would give.up their place?

.AB. kardama-kozo mala-paGkila-mUlAdhAra-koza: ||3|70|

#kardama #AsAdya #Aspada #ujjh >

*vlm..75. It lies in the glandular vessel of the faeces, with its mouth placed downward; and takes at pleasure any form, it likes to assume as its prerogative.

*sv.3.75 75-75 She enters into the feet (like a needle) and drinks blood.

for long she lies, her face immersed

in filthy bogs and quagmires– for,

attaining her desired wish,

who would wish to forsake her place? 75

xx73 74 75

क्रौर्येण_अपहत.आत्मनम् दर्शयत्य्_उपवेधनैः ।

krauryeNa_apahata.Atmanam darzayati_upavedhanai: |

उत्सवाद् अपि नीचानाम् कलहो ऽपि सुखायते ॥३।७०।७६॥

utsavAt_api nIcAnAm kalaha:_api sukhAyate ||3|70|76||

she shows her cruel nature by her small attacks.

Maliciousness prefers a fight before a festival.
kair yoga.apahata.Atmanam darzayati_upavedhanai: |

utsavAt_api nIcAnAm kalaha:_api sukhAyate ||3|70|76||

kair –By what means –

darzayati upavedhanai: –

yoga.apahata.Atmanam –

utsavAt_api nIcAnAm –

kalaha:_api sukhAyate –only a quarrel makes them happy.

*VA: by associating with these who wound others, Self is seen being destroyed the only joy of bad people is only quarrel which makes them happy

*AS: I have a very different reading for kair yoga.apahata.Atmanam It is krauryeNAbhihatAtmAnam. I don't see a good meaning for your version. My meaning is: She exhibits her cruel nature by her small attacks. The malicious take more pleasure from fights rather than from festivals.
*vlm..76. It is the nature of the malicious, to show the pervertedness of their hearts by doing injury to others; as it is characteristic of the base people to raise a row for their pleasure, and not for any gain or good to themselves.

*sv.3.76 76-83 Like all wicked people, she rejoices in others' sorrow.

#utsava : उत्सव enterprise, beginning ru.1.100.8; a festival, jubilee; joy, gladness, merriment mbh. &c.; opening, blossoming; height; passion; wish, rising of a wish. – y1026.043

#nIca नीच low, short, dwarfish; deep (navel); short (hair, nails); deep, lowered (voice); vile, inferior [socially or morally viler than someone of your opinion "that this person is vile" das.jiva [at] gmail.com], base, mean (as a man or action or thought); nIcatA. – ¶mw, [jd] -y1026.020

कपर्दक.अर्ध-लाभेन कृपणो बहु मन्यते ।

kapardaka.ardha-lAbhena kRpaNa:_bahu manyate |

दुरुच्छेदा* हि भूतानाम् अहंकार-चमत्कृतिः ॥३।७०।७७॥

durucchedA: hi bhUtAnAm ahaMkAra-camatkRti: ||3|70|77||

by saving half a penny a miser thinks it much

such an "I"dentity is hard to uproot

kapardaka.ardha-lAbhena

kRpaNa:_bahu manyate - a penny much he esteems =

durucchedA:_hi bhUtAnAm

ahaMkAra-camatkRti:

*AS: I would translate kRpaNa.as a miserly person_a penny pincher! He takes great pleasure in even half a penny. This is indeed an amazing display of ego (ahaMkAracamatkRtiH), hard to break!

*vlm..77. The miserly think much of their gain of even a single cowry: so deeprooted is the avaricious selfishness of human nature. (All little gain is no gain, compared with the wants of men).

सूचिका-युग्म.लभ्येन मोहितेन_आत्मना नृणाम् ।

sUcikA-yugma.labhyena mohitena_AtmanA nRNAm |

मृतिम् आशङ्कते चित्रा स्वार्थे न_उदेति मूढता ॥३।७०।७८॥

mRtim AzaGkate citrA svArthe na_udeti mUDhatA ||3|70|78||

the poor deluded souls of men

are food for the two Suuchikaa s

what else can they expect but death

stupidity collects no bets

sUcikA-yugma.labhyena

mohitena_AtmanA nRNAm

mRtim AzaGkate citrA

svArthe na_udeti mUDhatA

*vlm. It was but for a particle of blood, or as much as could be picked out by the point of a pin, that the colic Súchí was bent on the destruction of men: so the wise are fools in their own interests: (and so do cut-throats kill others for a single groat).

*vlm..78. It was but for a particle of blood, or as much as could be picked out by the point of a pin, that the colic Súchí was bent on the destruction of men: so the wise are fools in their own interests: (and so do cut-throats kill others for a single groat).

*AS: She seeks deaths of men from the double needle (iron and non iron), due to her confused state (mohitena AtmanA), it is amazing that (citrA) the confused are not confused (na udeti mUDhatA) about their selfishness (svArthe).

*sUcikA-yugma.labhyena –by/for the team-of-Sûcikas.to-be-had - mohitena AtmanA nRNAm –deluded soul of men - mRtim AzaGkate citrA –that wonder expects/supposes their death -??? svArthe na udeti mUDhatA –stupidity does not bring.about ones interest.

#yuj - #yugma युग्म -even (as opp. to "odd") mn. &c.; #yugmam a pair, couple, brace; twins; (in astro.) the sign of the zodiac Gemini; a double zloka (cf. yuga) rAjat.; junction, confluence (of two streams) r. –

xx76 77 78

वस्त्र-तन्तु-विभेदेन परमारणम् आशु मे ।

vastra-tantu-vibhedena paramAraNam Azu me |

इदम् सम्पद्यत* इति भवत्य्_अन्तर् हि निर्मला ॥३।७०।७९॥

idam sampadyata* iti bhavati_antar hi nirmalA ||3|70|79||

"by stitching a cloth

another death comes quick

such is my luck."

for she is sinless within

* para-mAranam other-death / param AraNam – absolute abyss

vlm

*sv.3.79. How great is my master-stroke, says the needle, that from stitching the shreds of cloth, have come to the pitch of piercing the hearts of men; so be it and I am happy at my success.

स्थापिता मलम् आदत्ते यथा मृद्-घर्षणम् विना ।

sthApitA malam Adatte yathA mRd-gharSaNam vinA |

पर.अपराध-विरहाद् व्याधिस्_तस्याः प्रवर्तते ॥३।७०।८०॥

para.aparAdha-virahAt_vyAdhi:_tasyA: pravartate ||3|70|80||

the dross of the needle wears.away with sewing,

even without being polished.

whether from feeding on another or not,

disease develops

sthApitA malam Adatte

yathA mRd-gharSaNam vinA

para.aparAdha-virahAt

vyAdhi:_tasyA: pravartate

*AS: A needle left idle still acquires dirt -rust (malam Adatte) without being rubbed with dirt (mRd-gharSanNam vinA), like wise without hurting others, she will develop sickness -because it is against her nature!

*vlm. As the rust of the lazy needle passes off in sewing, without being rubbed with dust; so must it take the rust, unless it is put in the action of piercing the patient and passive shreds.

सूक्ष्मा.अदृश्या च_एव_दात्री क्षणात्_वि.स्मृतिम् एति सा ।

sUkSmA.adRzyA ca_eva_dAtrI kSaNAt_vi.smRtim eti sA |

तीक्ष्ण-भेद-करी क्रूरा सूची च_इष्टा_इव दैविकी ॥३।७०।८१॥

tIkSNa-bheda-karI krUrA sUcI ca_iSTA_iva daivikI ||3|70|81||

a subtle and unseen donor

she gives instant forgetfulness

or sharply piercing pain

sUchI feels like a Goddess

sUkSmA.adRzyA ca_eva_dAtrI

kSaNAt_vi.smRtim eti sA |

tIkSNa-bheda-karI krUrA

sUcI ca_iSTA_iva daivikI

* she is iSTA_iva daivikI, like a favored deity.

#div - #deva_- #daiva - #daivika‑_am #daivikI - peculiar or relating to the gods, coming from gods, divine *pur. • #daivikam - a fatal accident or chance *yAjJ.2,66

*AS: Subtle and invisible, that cruel bestower needle (krUrA dAtrI sUcI), causing severe pain (tIkSNabhedakarI), is also soon forgotten (after the pain subsides), like an act of Fate.
*vlm..81. The unseen and airy darts of fate, are as fatal as the acts of the cruel Vísúchi; tho both of them have their respite at short intervals of their massacres.

*sv.3.81 76-83 Like all wicked people, she rejoices in others' sorrow.

*VA: subtle and invisible, she was fast in giving loss of memory and death, cruel giver of sharp pains she was, and she was (feeling herself) like a goddess.

*AS: She was not giving loss of memory, but fading from memory herself! The meaning is: Subtle and invisible, that cruel bestower needle (krUrA dAtrI sUcI), causing severe pain (tIkSNabhedakarI), is also soon forgotten (after the pain subsides), like an act of Fate.

#vismRti विस्मृतिः f. Forgetfulness, oblivion, loss of memory. -Vismrti Oblivion/Forgetting: as at death "the body comes-to Oblivion": deho vismRtim AyAti, y3058.016

*jd.81 sUkSmA.adRzyA caiva dAtrI – a subtle and undetected giver - kSaNAt_vismRtim eti sA – in an instant she goes to oblivion/death - tIkSNa-bhedakarI krUrA –a sharp cruel hair-splitter - sUcI ca_iSTA iva daivikI –sUchI was like a goddess.

xx79 80 81

तन्तु-वेधन-मात्रेण हतो ऽन्य* इति तोषिता ।

tantu-vedhana-mAtreNa hata:_anya* iti toSitA |

दुर्जनो येन तेन_एव नाशितेन_इति दृष्टताम् ॥३।७०।८२॥

durjana:_yena tena_eva nAzitena_iti dRSTatAm ||3|70|82||

she is satisfied when somebody, by her thread.needling, is killed

for the wicked are ever delighted to see destruction

by/with the tantu.xx-vedhana.xx-mAtra.xx-eNa

hata.xx-:_anya.xx-* iti.so - toSita.xx-A

durjana.xx-: yena.by.which/whereby tena.by/with.that eva.very/only -

by/with nAzita.xx-ena iti.so - dRSTatA.xx-m

*vlm.3.70.82. The needle is at rest after its act of sewing is done; but the wicked are not satisfied, even after their acts of slaughter are over.

#tan - #tantu तन्तुः - A thread, filament • An offspring, race • A snare, fetter ( = pAza पाश) •-• t.‑karaNam -करणम् spinning. • t.-kAryam -कार्यम् a web. • t.-kITa: -कीटः a silk-worm. • t.‑nAbha: -नाभः a spider.

पङ्के मज्जति याति खम् विहरति व्योम.अनिलैर् दिक्.तटे

paGke majjati yAti kham viharati vyoma.anilai:_dik-taTe

शेते पांसुषु भूतलेष्व्_इव वने पट्टेर् गृहे ऽन्त:पुरे ।

zete pAMsuSu bhUtaleSu_iva vane paTTe:_gRhe_anta:pure |

हस्ते श्रोत्र-सरो.रुहे ऽथ मृदुनि स्वेच्छा.ऊर्णिका-खण्डके

haste zrotra-sara:.ruhe_atha mRduni svecchA.UrNikA-khaNDake

रन्ध्रे काष्ठ-मृदाम् च माति हृदये द्रव्य.आत्म-शक्त्या_एव सा ॥३।७०।८३॥

randhre kASTha-mRdAm ca mAti hRdaye dravya.Atma-zaktyA_eva sA ||3|70|83||

sinking in mud,

flying the sky.wind in the vast everywhere,

lying in the dust of the earth

in a forest,

in a cloth,

a house,

a harem,

a hand,

in an ear,

in fine wool clumps,

and in a filthy hole,

made in the heart by the power of the material self–

such is she.

paGka.xx-e majjati.xx- yAti.go/coming- kha.xx-m viharati.xx-

by/with vyoma.sky/space.anila.wind/airs-i: - diz.Quarters of the Earth, NESW-taTa.xx-e - zete.xx- pAMsu.xx-Su bhUtala.xx-eSu iva.like/as.if – in the vana.xx-e paTTa.xx-e: gRha.xx-e anta:pura.xx-e

hasta.xx-e zrotra.xx-sara.xx-:.ruha.xx-e - atha.then/next - mRdu.xx-ni sveccha.xx-A.UrNika.xx-A-khaNDaka.xx-e

randhra.xx-e kASTha.xx-mRd.xx-Am ca.and.too - mAti.xx- hRdaya.xx-e dravya.xx-Atma-zaktai.xx-yA eva.very/only - sA.she/it -f.-

*vlm..83. It dives in the dirt and rises in the air, it flies with the wind and lies down wherever it falls; it sleeps in the dust and hides itself at home and in the inside, and under the cloths and leaves. It dwells in the hand and ear-holes, in lotuses and heaps of woolen stuffs. It is lost in the holes of houses, in clefts of wood and underneath the ground.

*sv.3.83 76-83 Like all wicked people, she rejoices in others' sorrow.

paGke majjati –It sinks in the mud –

yAti kham –it goes in the sky –

viharati vyoma.anilair dik-taTe –

zete pAMsuSu bhUtalesu iva vane paTTe: gRhe.anta:pure –

haste zrotra-saroruhe.atha mRduni svecchorNikAkhaNDake –

randhre kASThamRdAm ca –

mAti hRdaye dravyAtma-zakytA –

eva sA –such is she.

#taTa

#paTTi >

*sv.3.83 76-83 Like all wicked people, she rejoices in others' sorrow.

Vaalmiiki of the ANTHILL said–

इत्य् उक्तवत्य्_अथ मुनौ दिवसो जगाम

ity uktavati_atha munau divasa:_jagAma

सायम्तनाय विधये ऽस्तमिनो जगाम ।

sAyamtanAya vidhaye.astamina:_jagAma |

स्नातुम् सभा कृत-नमस्करणा जगाम

snAtum sabhA kRta-namaskaraNA jagAma

श्याम-क्षये रवि-करैश् च सह.आजगाम ॥३।७०।८४॥

zyAma-kSaye ravi-karai:_ca saha.AjagAma ||3|70|84||

and so, the Muni having said these words, the day was gone;

and the evening sun, as was its custom, setting, was gone;

and the Assembly, to perform their ablutions, were gone:

darkness devoured everything, when ravi.Sun's beams were gone.

iti.so – uktavat.xx-i atha.xx- muni.xx-au divasa.xx-: jagAma.xx-

And now, when the Muni had spoken, of the day there went –

sAyamtana.xx-Aya vidhaya.xx-e.astami.xx-na: jagAma.xx- snAtum.xx- sabhA.Court/Assembly- kRta.done/made-namaskaraNa.xx-A jagAma.xx-

making their bows of obeisance the assembly went to bathe –

zyAma.xx-kSaya.xx-e ravi.xx-kara.xx-i: ca.and.too - saha.xx- AjagAma.xx-

and again came together when the sunrays shattered the darkness.

*vlm..84. Válmíki added:-As the sage was speaking in this manner, the sun went down in the west, and the day departed to its evening service. The assembly broke after mutual salutations, to perform their sacred ablution; and joined again on the next morning, with the rising beams of the sun to the royal palace.

*sv.3.84 (As Vasistha was saying this, the sun set and another day came to an end. The assembly adjourned for prayers. )

*ity uktavati_atha munau divaso jagAma –And now, when the Muni had spoken, of the day there went – sAyamtanAya vidhaye.astamino jagAma – snAtum sabhA kRta-namaskaraNA jagAma –making their bows of obeisance the assembly went to bathe – zyAma-kSaye ravi-karai:_ca saha AjagAma –and again came together when the sunrays shattered the darkness.

xx82 83 84

oॐm

NOTE:

*AS: The meaning is rather mixed up in this sarga.
Here is my explanation, deduced from the text, but not directly read from it. Hope this helps.
In the beginning of the story, the demoness karkaTI does great penance to acquire the great power to being able to attack any living being with her secret and subtle form. She becomes a living needle, with a hard front and living trail.
She ends up discovering that she has lost all pleasure in her eating and the act of tormenting others has become an intrinsic nature. In her former life, she was only eating to satisfy hunger, now it is a habit and she does not get to eat much either!
Without introducing any details of her thought process, the story suddenly introduces a "hand" in 49.
From this point on, she is described as being pushed by an external power and being treated as an ordinary needle, used in mending torn garments. Many times this function is emphasized, even tho the torments caused to life being invaded also runs as a side story.
The only possible explanation is that she started feeling this experience of being forced to do things she no longer cared to. Instead of taking responsibility, she probably imagined being a helpless needle being pushed through by an external hand, someone who is not subject to her attack, even if she thinks of doing that. This should have been explained clearly, but is not.
Eventually, she starts feeling more and more like a helpless unhappy needle and perhaps stops her attacks, supposedly because she is tired. But then she has nothing left, no food, no peace; and a kind of rust sets in. She feels destruction imminent and suddenly awakens to her inner power and goes back to tapas.

oॐm

सर्ग ३.७०

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

अथ भूधर-शृङ्ग.आभा सा महा-कृष्ण-राक्षसी ।

atha bhUdhara-zRGga.AbhA sA mahA-kRSNa-rAkSasI |

कज्जल.अम्बुद-लेखा_इव तानवम् गन्तुम् उद्यता ॥३।७०।०१॥

kajjala.ambuda-lekhA_iva tAnavam gantum udyatA ||3|70|01||

बभूव.अभ्र.उपमा_आकारा ततो विटप-रूपिणी ।

babhUva.abhra.upamA_AkArA tata:_viTapa-rUpiNI |

पुंस्-प्रमाणा ततो ऽप्य्_आसीद् अथ_आभूद्*धस्त-मात्रिका ॥३।७०।२॥

puMs-pramANA tata:_api_AsIt_atha_AbhUt_hasta-mAtrikA ||3|70|2||

ततः प्रादेश-मात्रा सा त to ' pyx_अङ्गुलि-रूपिणी ।

tata: prAdeza-mAtrA sA tata:_api_aGguli-rUpiNI |

ततो माष-शमी-तुल्या ततः सुची बभूव ह ॥३।७०।३॥

tata:_mASa-zamI-tulyA tata: sucI babhUva ha ||3|70|3||

ततः कौशेय-सूचित्वम् पद्म-केसर-सुन्दरी ।

tata: kauzeya-sUcitvam padma-kesara-sundarI |

प्राप सा शिखर.आकारा संकल्प.अद्रिः_इव_अणुताम् ॥३।७०।४॥

prApa sA zikhara.AkArA saMkalpa.adri:_iva_aNutAm ||3|70|4||

रराज सूचिका कृष्णा सूक्ष्म.आयसम् अन्.आयसी ।

rarAja sUcikA kRSNA sUkSma.Ayasam an.AyasI |

पुर्यष्टकेन चलिता व्योम.गा व्योम-वासिनी ॥३।७०।५॥

puryaSTakena calitA vyoma.gA vyoma-vAsinI ||3|70|5||

सूची दृश्यत* एव_असौ न.त्व्_अयो नाम विद्यते ।

sUcI dRzyata* eva_asau na.tu_aya:_nAma vidyate |

संविद्-भ्रम-कुले च_एषा स्वल्प-सूची_इव लक्ष्यते ॥३।७०।६॥

saMvit-bhrama-kule ca_eSA svalpa-sUcI_iva lakSyate ||3|70|6||

रत्न-सुची_इव मसृणा मनः.मनन-संयुता ।

ratna-sucI_iva masRNA mana:.manana-saMyutA |

वैदूर्य-रश्मि-लेखा* इव भानु-संतान-सुन्दरी ॥३।७०।७॥

vaidUrya-razmi-lekhA* iva bhAnu-saMtAna-sundarI ||3|70|7||

कज्जल.अम्भोद-संकल्क-लता_इव पवन.आहृता ।

kajjala.ambhoda-saMkalka-latA_iva pavana.AhRtA |

सूक्ष्म-रन्ध्र.ईक्षण-स्वच्छ-दृष्ट-ज्योतिःकनीनिका ॥३।७०।८॥

sUkSma-randhra.IkSaNa-svaccha-dRSTa-jyoti:kanInikA ||3|70|8||

सुमुख-ग्राह्य-रूपेण श्लक्ष्ण-पुच्छ-शिखा.अणुना ।

sumukha-grAhya-rUpeNa zlakSNa-puccha-zikhA.aNunA |

तदा वैपुल्य-शान्त्य्.अर्थम् परम् मौन-व्रतम् गता ॥३।७०।९॥

tadA vaipulya-zAnti.artham param mauna-vratam gatA ||3|70|9||

सु.दूराद् दीपवद् दृष्टम् ख-तन्मात्रत्वम् आगता ।

su.dUrAt_dIpavat_dRSTam kha-tanmAtratvam AgatA |

दूराद् एव मनोज्ञेन प्रोद्गीरन्ती मुखेन खम् ॥३।७०।१०॥

dUrAt_eva mana:-jJena prodgIrantI mukhena kham ||3|70|10||

कुञ्चित.ईक्षण-संदृश्या दीर्घ-दीप.अंशु-कोमला ।

kuJcita.IkSaNa-saMdRzyA dIrgha-dIpa.aMzu-komalA |

सद्यःस्नात-समुत्सन्न-बाल-वाल-विलासिनी ॥३।७०।११॥

sadya:snAta-samutsanna-bAla-vAla-vilAsinI ||3|70|11||

तन्तुर् बिसाद् इव_उड्डीना बाह्य-संचार-कौतुकान् ।

tantu:_bisAt_iva_uDDInA bAhya-saMcAra-kautukAn |

ब्रह्म-नाडिर् इव_उद्युक्ता बही*रन्ध्रम् सु.सुन्दरी ॥३।७०।१२॥

brahma-nADi:_iva_udyuktA bahir*randhram su.sundarI ||3|70|12||

नियत.इन्द्रिय-शक्तिः सा जिवेन_एव_बहिःस्थिता ।

niyata.indriya-zakti: sA jivena_eva_bahi:sthitA |

बौद्ध-तार्किक.विज्ञान-सम्तान.वद् अलक्षिता ॥३।७०।१३॥

bauddha-tArkika.vijJAna-samtAna.vat_alakSitA ||3|70|13||

शून्य-सिद्ध.अर्थ-सविका रन्ध्र.अनीलमया_आरवा ।

zUnya-siddha.artha-savikA randhra.anIlamayA_AravA |

अदृश्यया जीव-सुच्या संतत.अनुसृता स्थिता ॥३।७०।१४॥

adRzyayA jIva-sucyA saMtata.anusRtA sthitA ||3|70|14||

कला-कलन-धर्मिण्या वासना.मात्र-सारया ।

kalA-kalana-dharmiNyA vAsanA.mAtra-sArayA |

क्षीण-दीप.अंशु-सुचीवत् तीक्ष्णया.अनुपलभ्यया ॥३।७०।१५॥

kSINa-dIpa.aMzu-sucIvat tIkSNayA.anupalabhyayA ||3|70|15||

ग्रास.अर्थम् सूचिताम् याता सा_एव_आस्था न_उपयुज्यते ।

grAsa.artham sUcitAm yAtA sA_eva_AsthA na_upayujyate |

विचारितम् तया न_एतद् अहो मौर्ख्य-विजृम्भितम् ॥३।७०।१६॥

vicAritam tayA na_etat_aho maurkhya-vijRmbhitam ||3|70|16||

सा_अग्रा संचिन्तयाम्.आस न सुची-रूप-तुच्छताम् ।

sA_agrA saMcintayAm.Asa na sucI-rUpa-tucchatAm |

चित्तम् ईहितम् एव_एकम् पश्यन्तास् ते निरर्थकम् ॥३।७०।१७॥

cittam Ihitam eva_ekam pazyantA:_te nirarthakam ||3|70|17||

अविचार्य_एव_सूचित्वम् तया मूढधिया.अस्थितम् ।

avicArya_eva sUcitvam tayA mUDha-dhiyA.asthitam |

न_अनर्थ-बुद्धेः स्फुरति पूर्व-परविचारणा ॥३।७०।१८॥

na_anartha-buddhe: sphurati pUrva-para.vicAraNA ||3|70|18||

स्वार्थ-क्रिया_उग्र-सामर्थ्याद् याति भावनया.अन्यताम् ।

svArtha-kriyA_ugra-sAmarthyAt_yAti bhAvanayA.anyatAm |

पदार्थो ऽभिमत.अंश-आढ्यो निःश्वासेन_इव दर्पणः ॥३।७०।१९॥

padArtha:_abhimata.aMza-ADhya:_ni:zvAsena_iva darpaNa: ||3|70|19||

सूची-भावम् प्रपन्नायास् त्यजन्त्याः पीवरम् वपुः ।

sUcI-bhAvam prapannAyA:_tyajantyA: pIvaram vapu: |

महामरणम् अप्य् अस्या* राक्स्हस्याः सुमुखम् स्थितम् ॥३।७०।२०॥

mahAmaraNam api_asyA* rAkSasyA: sumukham sthitam ||3|70|20||

एक-वस्त्व्.अतिरागाणाम् अहो नु विषमा गतिः ।

eka-vastu.atirAgANAm aho nu viSamA gati: |

देहो ऽपि तृणवत् त्यक्तो राक्षस्या निजया_इच्छया ॥३।७०।२१॥

deha:_api tRNavat tyakta:_rAkSasyA nijayA_icchayA ||3|70|21||

एक-वस्त्व्-अतिगन्धेन भ्रश्यन्त्य्_अन्या* हि संविदः ।

eka-vastu-ati.gandhena bhrazyanti_anyA* hi saMvida: |

राक्षस्या_ग्रास-गन्धेन देह-नाशो ऽपि न_ईक्षितः ॥३।७०।२२॥

rAkSasyA_grAsa-gandhena deha-nAza:_api na_IkSita: ||3|70|22||

नाशो ऽपि सुखयत्य्_अज्ञम् एक-व स्व्.अतिरागिणम् ।

nAza:_api sukhayati_ajJam eka-vasu.atirAgiNam |

सुची-भूता विदेहा_अपि परितुष्टा_एव_राक्षसी ॥३।७०।२३॥

sucI-bhUtA videhA_api parituSTA_eva_rAkSasI ||3|70|23||

अन्या बभूव लग्ना सा तथा जीव-विषूचिका ।

anyA babhUva lagnA sA tathA jIva-viSUcikA |

व्योम.आत्मिका निराकारा व्योम-वृत्ति-शरीरका ॥३।७०।२४॥

vyoma.AtmikA nirAkArA vyoma-vRtti-zarIrakA ||3|70|24||

तेजस् तनु-प्रवाह.आभा प्राण-तन्तु-मय=आत्मिका ।

teja:_tanu-pravAha.AbhA prANa-tantu-maya=AtmikA |

मूल-संवेदन.आकारा चन्द्र.अर्क.अंशुक-सुन्दरी ॥३।७०।२५॥

mUla-saMvedana.AkArA candra.arka.aMzuka-sundarI ||3|70|25||

पृथग्_एव_असि.धार-आभा परमाण्व्.अवलीय सा ।

pRthak_eva_asi.dhAra-AbhA paramANu.avalIya sA |

कौसुमी गन्ध-लेखा_इव कला कलन-रूपिणी ॥३।७०।२६॥

kausumI gandha-lekhA_iva kalA kalana-rUpiNI ||3|70|26||

पाप.आत्मिका मनः_वृत्तिः सा हि तस्याः_तथा स्थिता ।

pApa.AtmikA mana:_vRtti: sA hi tasyA:_tathA sthitA |

पर-प्राण-वशात्_एव_परमार्थ-परायणा ॥३।७०।२७॥

para-prANa-vazAt_eva_paramArtha-parAyaNA ||3|70|27||

एवम् अस्यास् तनुर् जाता सूची-द्वय-मयी हि सा ।

evam asyA:_tanu:_jAtA sUcI-dvaya-mayI hi sA |

नीहार.अंशुकवत् तन्वी कार्पास.अंशु-सु.पेलवा ॥३।७०।२८॥

nIhAra.aMzukavat tanvI kArpAsa.aMzu-su.pelavA ||3|70|28||

तनु-द्वयेन तेन_असौ प्रविश्य हृदयम् नृणाम् ।

tanu-dvayena tena_asau pravizya hRdayam nRNAm |

वेधयन्ती ततः क्रूरा प्र.बभ्राम दिशो_दश ॥३।७०।२९॥

vedhayantI tata: krUrA pra.babhrAma diza:_daza ||3|70|29||

सर्व: स्व.संकल्प.वशाल् लघुर् भवति वा गुरु: ।

sarva: sva.saMkalpa.vazAt_laghu:_bhavati vA guru: |

कर्कट्या_उग्रम् वपुस् त्यक्त्वा सूचीत्वम् उररी.कृतम् ॥३।७०।३०॥

karkaTyA_ugram vapu:_tyaktvA sUcItvam urarI.kRtam ||3|70|30||

तुच्छो ऽप्य्_अर्थो ऽल्प-सत्त्वानाम् गच्छति प्रार्थ-नीयताम् ।

tuccha:_api_artha:_alpa-sattvAnAm gacchati prArtha-nIyatAm |

सुची-वृत्त-पिशाचीत्वम् राक्षस्या तपसा स्थितम् ॥३।७०।३१॥

sucI-vRtta-pizAcItvam rAkSasyA tapasA sthitam ||3|70|31||

अपि पुण्य-शरीराणाम् जाति-बन्धो न शाम्यति ।

api puNya-zarIrANAm jAti-bandha:_na zAmyati |

तनु-सूची-पिशाचीत्वम् राक्षस्या तपसा.अर्जितम् ॥३।७०।३२॥

tanu-sUcI-pizAcItvam rAkSasyA tapasA.arjitam ||3|70|32||

तस्याम् दिग्.अन्त-भ्रमणे प्रवृत्तायाम् महा.अनिलै: ।

tasyAm dik.anta-bhramaNe pravRttAyAm mahA.anilai: |

तत्र_एव सा तनु: स्थूला गलिता शरद्.अभ्रवत् ॥३।७०।३३॥

tatra_eva sA tanu: sthUlA galitA zarat.abhravat ||3|70|33||

कस्यचिद् विवश.अङ्गस्य क्षीणस्य विपुलस्य च ।

kasya.cit_vivaza.aGgasya kSINasya vipulasya ca |

प्रविश्य.अन्तर्वात-सूचिर् भवत्य्_अतिविषूचिका ॥३।७०।३४॥

pravizya.antarvAta-sUci:_bhavati_ati.viSUcikA ||3|70|34||

कस्य.चित् तनु-देहस्य स्वस्थस्य सुधियो ऽपि वा ।

kasya.cit tanu-dehasya svasthasya sudhiya:_api vA |

प्रविश्य जीव-सूचित्वे भवत्य्_अन्तर् विषूचिका ॥३।७०।३५॥

pravizya jIva-sUcitve bhavati_antar viSUcikA ||3|70|35||

एवम् क्वचित् तृप्यति सा दुर्बुद्धि-हृदय.आस्थिता ।

evam kvacit tRpyati sA dur.buddhi-hRdaya.AsthitA |

क्वचिद् उच्छेद्यते पुण्यैर् मन्त्र.ओषधि-तपःक्रमैः ॥३।७०।३६॥

kvacit_ucchedyate puNyai:_mantra.oSadhi-tapa:kramai: ||3|70|36||

आसीद् बहूनि वर्षाणि भ्रमणा_एक-परायणा ।

AsIt_bahUni varSANi bhramaNA_eka-parAyaNA |

देह-द्वयेन गच्छन्ती व्योम्नि भूमि.तले तथा ॥३।७०।३७॥

deha-dvayena gacchantI vyomni bhUmi.tale tathA ||3|70|37||

राजस्.तिरोहिता भूमौ हस्ते ऽङ्गुलि-तिरोहिता ।

rAja:.tirohitA bhUmau haste_aGguli-tirohitA |

प्रभा-तिरोहिता व्योम्नि वस्त्रे सूत्र-तिरोहिता ॥३।७०।३८॥

prabhA-tirohitA vyomni vastre sUtra-tirohitA ||3|70|38||

अन्तःस्थ-स्नायु-सरिति दुर्भगे पांशु-पाण्डुरे ।

anta:stha-snAyu-sariti durbhage pAMzu-pANDure |

शुष्क-रेखा-सरित्-खाते सूक्ष्म-रेखा-जरत्-तृणे ॥३।७०।३९॥

zuSka-rekhA-sarit-khAte sUkSma-rekhA-jarat-tRNe ||3|70|39||

अर्थ-हीने गत*च्छाये शून्या उच्छ्वास-कारिणी ।

artha-hIne gata*chAye zUnyA ucchvAsa-kAriNI |

मक्षिका-वात-हरिते श्री-वृक्ष-परिवर्जिते ॥३।७०।४०॥

makSikA-vAta-harite zrI-vRkSa-parivarjite ||3|70|40||

स्थूल.अस्थि-ग्रन्थि=वलिते नित्य.कम्प-स्फुरत्तमे ।

sthUla.asthi-granthi=valite nitya.kampa-sphurattame |

अन्.आत्मीय.अच्छ-नीहारे ऽशुद्ध.अम्शुक=कृत+भ्रमे ॥३।७०।४१॥

an.AtmIya.accha-nIhAre.a.zuddha.amzuka=kRta+bhrame ||3|70|41||

किण.स्थाण्व्.अङ्ग-विश्रान्त-मक्षिका-पिक-वायसे ।

kiNa.sthANu.aGga-vizrAnta-makSikA-pika-vAyase |

रौक्ष-रूढ-रसद् वाते विलोल.अङ्गुलि-शाखिनि ॥३।७०।४२॥

raukSa-rUDha-rasat_vAte vilola.aGguli-zAkhini ||3|70|42||

माल.अभ्र-लेखा-संसारे स्वाङ्गुलि-व्रण-गर्तके ।

mAla.abhra-lekhA-saMsAre sva.aGguli-vraNa-gartake |

स्पन्द.अवश्याय-पृषति पद-वल्मीक-पर्वते ॥३।७०।४३॥

spanda.avazyAya-pRSati pada-valmIka-parvate ||3|70|43||

कचत्य्_आशु जल-भ्रान्तौ नख.अजगर-कर्कशे ।

kacati_Azu jala-bhrAntau nakha.ajagara-karkaze |

क्वाचित् कवि-सरद्.भीत-भीत-यूक-कुपान्थके ॥३।७०।४४॥

kvAcit kavi-sarat.bhIta-bhIta-yUka-kupAnthake ||3|70|44||

विरूप.आशुष्क-संदष्ट-वीटिका-पूति-पल्वले ।

virUpa.AzuSka-saMdaSTa-vITikA-pUti-palvale |

मध्य.स्थ-लेख-मार्ग.ओघ-शीत-श्वसन-गोचरे ॥३।७०।४५॥

madhya.stha-lekha-mArga.ogha-zIta-zvasana-gocare ||3|70|45||

ग्रस्त-यूक-नर.ओघ.असृक्-पूर्ण-सृक्कि-नख.आस्यताम् ।

grasta-yUka-nara.ogha.asRk-pUrNa-sRkki-nakha.AsyatAm |

दधता.अङ्गष्ठ-पक्षेण क्रान्ते सर्वत्र यायिनी ॥३।७०।४६॥

dadhatA.aGgaSTha-pakSeNa krAnte sarvatra yAyinI ||3|70|46||

नाना-विरचना-चित्र-पट-पत्तन-गामिनी ।

nAnA-viracanA-citra-paTa-pattana-gAminI |

गम.आगम-परिश्रान्ता तत्र_अत्यन्त-चिर.अध्वगा ॥३।७०।४७॥

gama.Agama-parizrAntA tatra_atyanta-cira.adhvagA ||3|70|47||

नगरानगरे व्यस्त-सूत्र-भाण्ड.एक-भारिणी ।

nagara-A-nagare vyasta-sUtra-bhANDa.eka-bhAriNI |

तप्ते कलेवर.अरण्ये बलीवर्द.अपवर्तिनी ॥३।७०।४८॥

tapte kalevara.araNye balIvarda.apavartinI ||3|70|48||

गुप्ता विश्रमणाय_एव_मनाक् कर-परिच्युता ।

guptA vizramaNAya_eva_manAk kara-paricyutA |

तन्तु-प्रोता मुख.आकृष्टिः खिन्ना क्व_अपि विलीयते ॥३।७०।४९॥

tantu-protA mukha.AkRSTi: khinnA kva_api vilIyate ||3|70|49||

वेधनम् कर्म-संश्लिष्टा कठिना_अपि न सा_अकरोत् ।

vedhanam karma-saMzliSTA kaThinA_api na sA_akarot |

न हि तीक्ष्णो बहिः कार्यो निजत्वम् विजहाति चेत् ॥३।७०।५०॥

na hi tIkSNa:_bahi: kArya:_nijatvam vijahAti cet ||3|70|50||

सा_अयः सूची मनःसूच्या वलिता विजहार ह ।

sA_aya: sUcI mana:sUcyA valitA vijahAra ha |

दि क्ष्व्_आशा_इव शिला-गुर्वी नावा.अङ्ग-पलिता सती ॥३।७०।५१॥

dikSu_AzA_iva zilA-gurvI nAvA.aGga-palitA satI ||3|70|51||

विससार दिगन्तेषु सा_अन्तःकारण-सत्तया ।

vi.sasAra diganteSu sA_anta:kAraNa-sattayA |

तुष-लेखा_इव पवन-शक्त्या संसृति-रूपया ॥३।७०।५२॥

tuSa-lekhA_iva pavana-zaktyA saMsRti-rUpayA ||3|70|52||

मुखेन सूक्ष्म-सूत्र.अन्तम् चरन्ति_इव पर.उम्भितम् ।

mukhena sUkSma-sUtra.antam caranti_iva para.umbhitam |

पर-पूर.उद्यमेन_आशु जाता_इव हृदय.अन्विता ॥३।७०।५३॥

para-pUra.udyamena_Azu jAtA_iva hRdaya.anvitA ||3|70|53||

परपूर-रसेन_एव_सूच्या हृत्-सु.विकासितम् ।

parapUra-rasena_eva sUcyA hRt-su.vikAsitam |

अनारत-पतत्-सूक्ष्म-सूत्र.अन्त* इव स्तम्भिता ॥३।७०।५४॥

anArata-patat-sUkSma-sUtra.anta* iva stambhitA ||3|70|54||

तीक्ष्नैर् अपि चिर-क्षीणाम् पूर्यते निर्विचारणा ।

tIkSNai:_api cira-kSINAm pUryate nir.vicAraNA |

दृष्टान्तो ऽत्र क्षणात् सूच्या पूरितो जर्जरः पटः ॥३।७०।५५॥

dRSTAnta:_atra kSaNAt sUcyA pUrita:_jarjara: paTa: ||3|70|55||

सूत्र.अंशु-निर्गमे योग्यम् सूच्या हृदयम् अर्जितम् ।

sUtra.aMzu-nirgame yogyam sUcyA hRdayam arjitam |

परपुरणया_एव_अशु तेजश् च हविता.अर्क-रुक् ॥३।७०।५६॥

parapuraNayA_eva_azu teja:_ca havitA.arka-ruk ||3|70|56||

अकस्मात् तेन रूढेन क्षीण-पूरेण रूपिणी ।

akasmAt tena rUDhena kSINa-pUreNa rUpiNI |

हृदये राक्षसी सूचिः कर्मणा तप्यते च सा ॥३।७०।५७॥

hRdaye rAkSasI sUci: karmaNA tapyate ca sA ||3|70|57||

वेधम् पूर.रयेण इव करोति स्वम् प्रचारिता ।

vedham pUra.rayeNa iva karoti svam pracAritA |

प्रकृतेन निजेन_अपि वेधाय व्यवहारिता ॥३।७०।५८॥

prakRtena nijena_api vedhAya vi.avahAritA ||3|70|58||

संचारयति वस्त्रेषु सूत्रम् चतुर-वेधनात् ।

saMcArayati vastreSu sUtram catura-vedhanAt |

आदीर्घ-वासना-तन्तुः शरीरेष्व्_इव चेतनाम् ॥३।७०।५९॥

AdIrgha-vAsanA-tantu: zarIreSu_iva cetanAm ||3|70|59||

संचार्यमाण-वेधेन धावन्ति_इव_अक्षि-पातने ।

saMcAryamANa-vedhena dhAvanti_iva_akSi-pAtane |

अदर्शित-मुखा* एव_दुर्जना मर्म-वेधिनः ॥३।७०।६०॥

adarzita-mukhA* eva_durjanA marma-vedhina: ||3|70|60||

कण्ठ-वस्त्र-दल-प्रोता वेध.अक्ष्णा मुखम् ईक्षते ।

kaNTha-vastra-dala-protA vedha.akSNA mukham IkSate |

कथम् एता भिनद्मि_इति तीक्ष्णानाम् एतद्_ईप्सितम् ॥३।७०।६१॥

katham etA bhinadmi_iti tIkSNAnAm etat_Ipsitam ||3|70|61||

समम् एव च कौशेये क्षौमे च वसने सृता ।

samam eva ca kauzeye kSaume ca vasane sRtA |

जडः क* इव वा नाम गुण.अगुणम् अपेक्षते ॥३।७०।६२॥

jaDa: ka: iva vA nAma guNa.aguNam apekSate ||3|70|62||

सा दधाना ततम् सूत्रम् अङ्गुष्ठ.अङ्गुलि-पीडिता ।

sA dadhAnA tatam sUtram aGguSTha.aGguli-pIDitA |

आन्त्रतन्तुम् इव_अमान्तम् उद्गीरन्ती निरीक्षते ॥३।७०।६३॥

Antratantum iva_amAntam udgIrantI nirIkSate ||3|70|63||

तीक्ष्णा_अप्य्_अहृदयत्वेन स.रसेष्व्_अरसेष्व्_अवित् ।

tIkSNA_api_a-hRdayatvena sa.raseSu_a-raseSu_avit |

सूत्रिता_अपि पदार्थेषु विशत्य्_अरस-गामिनी ॥३।७०।६४॥

sUtritA_api padArtheSu vizati_a.rasa-gAminI ||3|70|64||

अगर्दती मुख-प्रोता सुतीक्ष्णा_अपि च तापिधीः ।

agardatI mukha-protA sutIkSNA_api ca tApidhI: |

सुवेधिता_अप्य्_अहृदया राज-पुत्र्या_अपि दुर्भगा ॥३।७०।६५॥

su.vedhitA_api_a-hRdayA rAja-putryA_api durbhagA ||3|70|65||

विना पर.अपकारेण तीक्ष्णा मरणम् ईहते ।

vinA para.apakAreNa tIkSNA maraNam Ihate |

वेदनाद् रोधिता सूची कर्म-पाशे प्रलम्बते ॥३।७०।६६॥

vedanAt_rodhitA sUcI karma-pAze pralambate ||3|70|66||

शेते किम् श्याम-मैत्री_एव_दूरे कर-परिच्युता ।

zete kim zyAma-maitrI_eva dUre kara-paricyutA |

स्वरूप-सदृशम् मित्रम् कस्मै नाम न रोचते ॥३।७०।६७॥

svarUpa-sadRzam mitram kasmai nAma na rocate ||3|70|67||

मिश्रिता मूढ-चित्तानाम् वृत्तिभिः प्राकृते जने ।

mizritA mUDha-cittAnAm vRttibhi: prAkRte jane |

तिष्ठत्य्_आत्म-समाम् को हि संगतिम् त्यक्तुम् इच्छति ॥३।७०।६८॥

tiSThati_Atma-samAm ka:_hi saMgatim tyaktum icchati ||3|70|68||

भवत्य्_अयस्कार-वित्तौ संत्यज्य_अन्तर्धि-गामिनी ।

bhavati_ayaskAra-vittau saMtyajya_antardhi-gAminI |

भस्त्रा-वातैर् विचलिता गगनाद्_उत्पत.उन्मुखी ॥३।७०।६९॥

bhastrA-vAtai:_vicalitA gaganAt_utpata.unmukhI ||3|70|69||

प्राण.अपान-प्रवाह=स्थ+हृत्.पद्म.अन्तर.चारिणी ।

prANa.apAna-pravAha=stha+hRt.padma.antara.cAriNI |

दुःख-शक्तिर् महा-घोरा जीव-शक्तिर् इव_उदिता ॥३।७०।७०॥

du:kha-zakti:_mahA-ghorA jIva-zakti:_iva_uditA ||3|70|70||

समान-वैपरीत्येन समान-सम.गामिनी ।

samAna-vaiparItyena samAna-sama.gAminI |

उदान-विपरीतत्वाद् उदान-सम.गामिनी ॥३।७०।७१॥

udAna-viparItatvAt_udAna-sama.gAminI ||3|70|71||

व्यान-स्था व्याधि-जननी सर्वाङ्ग-रस-चारिणी ।

vyAna-sthA vyAdhi-jananI sarvAGga-rasa-cAriNI |

हृत्-कण्ठे शूल-पवने वैवर्ण्य.उन्माद-कारिणी ॥३।७०।७२॥

hRt-kaNThe zUla-pavane vaivarNya.unmAda-kAriNI ||3|70|72||

प्रायशो ऽविक-हस्त-स्था सुप्त.ऊर्णा गन्ध-कोटरे ।

prAyaza:_avika-hasta-sthA supta.UrNA gandha-koTare |

बाल-हस्त.अङ्गुली-तल्प-वेधना.एक-विलासिनी ॥३।७०।७३॥

bAla-hasta.aGgulI-talpa-vedhanA.eka-vilAsinI ||3|70|73||

पाद-प्रविष्टा रुधिर-पान.उपार्जन-विस्मिता ।

pAda-praviSTA rudhira-pAna.upArjana-vismitA |

तुष्यत्य्_अतितराम् गुच्छ-भोजना तुच्छ-भोजनैः ॥३।७०।७४॥

tuSyati_atitarAm guccha-bhojanA tuccha-bhojanai: ||3|70|74||

शेते कर्दम-कोश-स्था चिर-कालम् अधोः-मुखी ।

zete kardama-koza-sthA cira-kAlam adha:.mukhI |

इच्छा.अनुरूपम् आसाद्य क* इव_आस्पदम् उज्झति ॥३।७०।७५॥

icchA.anurUpam AsAdya ka* iva_Aspadam ujjhati ||3|70|75||

क्रौर्येण_अपहत.आत्मनम् दर्शयत्य्_उपवेधनैः ।

krauryeNa_apahata.Atmanam darzayati_upavedhanai: |

उत्सवाद् अपि नीचानाम् कलहो ऽपि सुखायते ॥३।७०।७६॥

utsavAt_api nIcAnAm kalaha:_api sukhAyate ||3|70|76||

कपर्दक.अर्ध-लाभेन कृपणो बहु मन्यते ।

kapardaka.ardha-lAbhena kRpaNa:_bahu manyate |

दुरुच्छेदा* हि भूतानाम् अहंकार-चमत्कृतिः ॥३।७०।७७॥

durucchedA: hi bhUtAnAm ahaMkAra-camatkRti: ||3|70|77||

सूचिका-युग्म.लभ्येन मोहितेन_आत्मना नृणाम् ।

sUcikA-yugma.labhyena mohitena_AtmanA nRNAm |

मृतिम् आशङ्कते चित्रा स्वार्थे न_उदेति मूढता ॥३।७०।७८॥

mRtim AzaGkate citrA svArthe na_udeti mUDhatA ||3|70|78||

वस्त्र-तन्तु-विभेदेन परमारणम् आशु मे ।

vastra-tantu-vibhedena paramAraNam Azu me |

इदम् सम्पद्यत* इति भवत्य्_अन्तर् हि निर्मला ॥३।७०।७९॥

idam sampadyata* iti bhavati_antar hi nirmalA ||3|70|79||

स्थापिता मलम् आदत्ते यथा मृद्-घर्षणम् विना ।

sthApitA malam Adatte yathA mRd-gharSaNam vinA |

पर.अपराध-विरहाद् व्याधिस्_तस्याः प्रवर्तते ॥३।७०।८०॥

para.aparAdha-virahAt_vyAdhi:_tasyA: pravartate ||3|70|80||

सूक्ष्मा.अदृश्या च_एव_दात्री क्षणात्_वि.स्मृतिम् एति सा ।

sUkSmA.adRzyA ca_eva_dAtrI kSaNAt_vi.smRtim eti sA |

तीक्ष्ण-भेद-करी क्रूरा सूची च_इष्टा_इव दैविकी ॥३।७०।८१॥

tIkSNa-bheda-karI krUrA sUcI ca_iSTA_iva daivikI ||3|70|81||

79 80 81

तन्तु-वेधन-मात्रेण हतो ऽन्य* इति तोषिता ।

tantu-vedhana-mAtreNa hata:_anya* iti toSitA |

दुर्जनो येन तेन_एव नाशितेन_इति दृष्टताम् ॥३।७०।८२॥

durjana:_yena tena_eva nAzitena_iti dRSTatAm ||3|70|82||

पङ्के मज्जति याति खम् विहरति व्योम.अनिलैर् दिक्.तटे

paGke majjati yAti kham viharati vyoma.anilai:_dik-taTe

शेते पांसुषु भूतलेष्व्_इव वने पट्टेर् गृहे ऽन्त:पुरे ।

zete pAMsuSu bhUtaleSu_iva vane paTTe:_gRhe_anta:pure |

हस्ते श्रोत्र-सरो.रुहे ऽथ मृदुनि स्वेच्छा.ऊर्णिका-खण्डके

haste zrotra-sara:.ruhe_atha mRduni svecchA.UrNikA-khaNDake

रन्ध्रे काष्ठ-मृदाम् च माति हृदये द्रव्य.आत्म-शक्त्या_एव सा ॥३।७०।८३॥

randhre kASTha-mRdAm ca mAti hRdaye dravya.Atma-zaktyA_eva sA ||3|70|83||

इत्य् उक्तवत्य्_अथ मुनौ दिवसो जगाम

ity uktavati_atha munau divasa:_jagAma

सायम्तनाय विधये ऽस्तमिनो जगाम ।

sAyamtanAya vidhaye.astamina:_jagAma |

स्नातुम् सभा कृत-नमस्करणा जगाम

snAtum sabhA kRta-namaskaraNA jagAma

श्याम-क्षये रवि-करैश् च सह.आजगाम ॥३।७०।८४॥

zyAma-kSaye ravi-karai:_ca saha.AjagAma ||3|70|84||

॥

३०७१

fm3071 1.ag09..10 Remorse of the Needle .z42

https://www.dropbox.com/s/6wjn2g33r51obnv/fm3071%201.ag09..10%20Remorse%20of%20the%20Needle%20.z42.docx?dl=0

+++

FM.Canto 3.70

vasiShTha said–

3.70.1 02 03 04 05 06 07 08 09 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84

+++

51|36|52|09|10|71|54|83|01|55|74|24|56|57|58|59|66|03|60|61|62|63|49|83|79|67|65|75|69|53|71|18|01|16|13|21|70|72|28|10|82|13|01|11|05|76|77|09|78|80|05|43|03|81|68|10|84|02|12|36|04|37|06|39|07|35|08|68|01|68|64|18|36|21|73|19|71|79|75|43|53|35|16|14|15|27|26|25|17|20|74|22|23|67|19|05|39|35|29|11|30|37|31|32|33|64|34|73|49|38|40|41|68|66|42|24|13|25|49|44|28|24|82|27|45|46|47|19|12|35|39|48|50|64|

jd. The *vAlmIka who composed this Canto is an obscurantist with a taste for odd words and compounds. His lack of clarity can be seen in the variety of meanings found by the various translators.

The learned Avinash adds a footnote below.

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

Reply all

Reply to author

Forward

0 new messages