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

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Aug 8, 2016, 9:26:48 PM8/8/16

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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

y3070.1.ag06..08 On Pins and Needles

https://www.dropbox.com/s/mn09mdhv7owhhwe/y3070_1.ag06..08%20On%20Pins%20and%20Needles.docx?dl=0

work in progress .v16

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.

oॐm

On Pins and Needles

vasiSTha said—

अथ भूधर-शृङ्गाभा सा महा-कृष्ण-राक्षसी । कज्जल-अम्बुद-लेखा_इव तानवम् गन्तुम्_उद्यता ॥१॥

atha bhUdhara-zRGga-AbhA sA mahA-kRSNa-rAkSasI | kajjala-ambuda-lekhA_iva tAnavam gantum_udyatA ||3|70|1

now

this lady the size of a mountain,

this huge rAkSasI,

this

big

black

Demoness

seemed a soot-streaked raincloud,

she grew thin

बभूव_अभ्र-उपमा_आकारा ततो विटप-रूपिणी । पुंस्-प्रमाणा ततो_अप्य्_आसीद्_अथ_आभूद्_द् हस्त-मात्रिका ॥२॥

babhUva_abhra.upamA_AkArA tato viTapa-rUpiNI | puMs-pramANA tato_apy_AsId_atha_AbhUd_d.hasta-mAtrikA ||2||

तत: प्रादेश-मात्रा सा ततो_अप्य्_अङ्गुलि-रूपिणी । ततो माष-शमी-तुल्या तत: सुची बभूव ह ॥३॥

tata: prAdeza-mAtrA sA tato_apy_aGguli-rUpiNI | tato_ mASa-zamI-tulyA tata: sucI babhUva ha ||3

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

#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

तत: कौशेय-सूचित्वम् पद्म-केसर-सुन्दरी । प्राप सा शिखर-आकारा संकल्प-अद्रिर्_इव_अणुताम् ॥४॥

tata: kauzeya-sUcitvam padma-kesara-sundarI | prApa sA zikhara-AkArA samkalpa-adrir_iva_aNutAm ||4

at last

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

her mountainous self-conceit became

almost atomic

रराज सूचिका कृष्णा सूक्ष्म-आयसम्_अन्.आयसी । पुर्य्.अष्टकेन चलिता व्योम.गा व्योम-वासिनी ॥५॥

rarAja sUcikA kRSNA sUkSma-Ayasam_an.AyasI | pury.aSTakena calitA vyoma.gA vyoma-vAsinI ||5

the dark sUchikA needle

shone,

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

a sky.going Space-dweller

she

...

~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 । संविद्-भ्रम-कुले च_एषा स्वल्प-सूची_इव लक्ष्यते ॥६॥

sUcI dRzyate_ eva_asau na.tv_ayo_ nAma vidyate | samvid-bhrama-kule ca_eSA svalpa-sUcI_iva lakSyate ||6

...

looks like a needle,

tho she is certainly not iron;

but by some sort of awareness-delusion

she seems to be a tiny pin

~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.

रत्न-सुची_इव मसृणा मनो-मनन-संयुता । वैदूर्य-रश्मि-लेखा इव भानु-संतान-सुन्दरी ॥७॥

ratna-sucI_iva masRNA mano-manana-sam.yutA | vaidUrya-razmi-lekhA iva bhAnu-sam.tAna-sundarI ||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

~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 (sam.yutA) with mental actions (manomanana), like (iva) the streak of ray (razmilekhA) from the cats-eye jewel, beautiful (sundarI) due to entered sun-rays (bhAnusam.tAna) .

कज्जल-अम्भोद-संकल्क-लता_इव पवन-आहृता । सूक्ष्म-रन्ध्र-ईक्षण-स्वच्छ-दृष्ट-ज्योतिः-कनीनिका ॥८॥

kajjala-ambhoda-sam.kalka-latA_iva pavana-AhRtA | sUkSma-randhra-IkSaNa-svaccha-dRSTa-jyoti:kanInikA ||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

~AS: Like a vine (latA) made from the bulk (sam.kalka) [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-aNuना । तदा वैपुल्य-शान्ति-अर्थम् परम् मौन-व्रतम् गता ॥९॥

sumukha-grAhya-rUpeNa zlakSNa-puccha-zikhA-aNunA | tadA vaipulya-zAnti-artham param mauna-vratam gatA ||9

taking a form with a happy face and an atomically tiny tip

for vast and perfect peace

she kept a vow of silence

~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. —

सु.दूराद्_दीपवद्_दृष्टम् ख-तन्.मात्रत्वम्_आगता । दूराद्_एव मनो-ज्ञेन प्रोद्गीरन्ती मुखेन खम् ॥१०॥

su.dUrAd_dIpavad_dRSTam kha-tan.mAtratvam_AgatA | dUrAd_eva mano-jJena prodgIrantI mukhena kham ||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

~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 । सद्यः-स्नात-समुत्सन्न-बाल-वाल-विलासिनी ॥११॥

kuJcita-IkSaNa-saMdRzyA dIrgha-dIpa-aMzu-komalA | sadya:snAta-samutsanna-bAla-vAla-vilAsinI ||11||

kuJcita-IkSaNa-saMdRzyA - x =

dIrgha-dIpa-aMzu-komalA - x +

sadya:snAta-samutsanna-bAla-vAla-vilAsinI - x.

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.

~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.

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.

#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 || 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 || 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.v.) [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.

~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.

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

तन्तुर्_बिसाद्_इव उड्डीना बाह्य-संचार-कौतुकान् ।

ब्रह्म-नाडिर्_इव उद्युक्ता बही-रन्ध्रम् सुसुन्दरी ॥१२॥

tantur_bisAd_iva uDDInA bAhya-sam.cAra-kautukAn | brahma-nADir_iva udyuktA bahI-randhram susundarI ||12||

tantur bisAd iva uDDInA –soaring like the filament from a lotus -??? das....@gmail.com

bAhya-sam.cAra-kautukAn -

brahma-nADir iva udyuktA –the Brahma-nerve as-if engaged -

bahIrandhram susundarI -

#bisa

#kautuka

#udyukta

~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-sam.cAra-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.

नियत-इन्द्रिय-शक्ति: सा जिवेन_एव बहि:स्थिता । बौद्ध-तार्किक.विज्ञान-संतान-वद्_अलक्षिता ॥१३॥

niyata-indriya-zakti: sA jivena_eva bahi:sthitA | bauddha-tArkika.vijJAna-samtAna.vad_alakSitA ||13||

having controlled her organic powers,

her Living.jIva stood outside:

a process that

the bauddha.Intellectuals,

tArkika.Logicians,

vijnAnI.s do not explain

~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-sam.tAna: sAkSy-anabhyupagamAd alakSitas tadvat parair alakSitA ||

*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-sam.tAna-vad alakSitA – in a way that the Buddhists, *tarka Logicians, and vijnAna-vAdis do not explain. ??? das....@gmail.com

#sam.tAna : सं-तान #santAna : ... succession of teachers, school, tradition

शून्य-सिद्ध.अर्थ-सविका रन्ध्र-अनीलमया_आरवा ।

अदृश्यया जीव-सुच्या संतत-अनुसृता स्थिता ॥१४॥

zUnya-siddha.artha-savikA randhra-anIlamayA_AravA |

adRzyayA jIva-sucyA sam.tata-anusRtA sthitA ||14||

Her hollow eye-space was transformed,

a crying whistle as the wind

unseen passed.thru the Living Needle,

from her position there.

~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 -

sam.tata-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.3.14 14-16 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 । क्षीण-दीप-अंशु-सुचीवत्_तीक्ष्णया_अनुपलभ्यया ॥१५॥

kalA-kalana-dharmiNyA vAsanA.mAtra-sArayA | kSINa-dIpa-aMzu-sucIvat_tIkSNayA_anupalabhyayA ||15||

Bit by bit in its quality

—such was the nature of her wish--

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

it was an imperceptible thinness...

~AS: ... 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-mAtra-sArA), like the ray from a weak lamp it was sharp yet hard to grasp (anupalabhyA).

kalA-kalana-dharmiNyA - bit by bit in quality -

vAsanA.mAtra-sArayA -

kSINa-dIpa-aMzu-sucIvat_ -

tIkSNayA_anupalabhyayA -15- -

वासना-मात्र-सारया –by vAsanA-construct.essence –by the nature of her wish -

क्षीण-दीप-अंशु-सुचीवत् –with faint-lamp-ray-thinness -

तीक्ष्णया अनुपलभ्यया –with imperceptible thinness...

~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).

~vlm..15. The little that remained of her person, was as thin as the last hope of man (which sustains his life). It was as the pencil of the extinguished flame of a lamp; that has its heat without the light.

~sv.3.15 14-16 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.

bit by bit in its quality—

such was the nature of her wish--

her body grew faint as the light

of a sputtering lamp: it was

an imperceptible thinness...

ग्रास-अर्थम् सूचिताम् याता सा एव आस्था न उपयुज्यते । विचारितम् तया न एतद् अहो मौर्ख्य-विजृम्भितम् ॥१६॥

grAsa-artham sUcitAm yAtA sA eva AsthA na upayujyate | vicAritam tayA na etad aho maurkhya-vijRmbhitam ||

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

#upayuj उपयुज् upa>yuj -only_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 sam.cintayAm-Asa na sucI-rUpa-tucchatAm |

चित्तम् ईहितम् एव_एकम् पश्यन्तास्ते निरर्थकम् ॥१७॥

cittam Ihitam eva_ekam pazyantAste nirarthakam ||17

she thought about it

carefully

to have the tiny thinness of a pin

was not her wish at all, but just the opposite

~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.3.17 She had gained the boon of her choice; but she could not fulfil her desire to devour all beings!

अविचार्य_एव सूचित्वम् तया मूढधिया_अऽस्थितम् ।

न_अनर्थ-बुद्धे: स्फुरति पूर्व-परविचारणा ॥१८॥

avicArya_eva sUcitvam tayA mUDhadhiyA_asthitam |

na_anartha-buddhe: sphurati pUrva-paravicAraNA ||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

~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: ||

स्वार्थ-क्रिया_उग्र-सामर्थ्याद्_याति भावनया_अन्यताम् । पदार्थो_अभिमत_अंश आढ्यो नि:श्वासेन इव दर्पण: ॥१९॥

svArtha-kriyA_ugra-sAmarthyAd_yAti bhAvanayA_anyatAm | padArtho_abhimata_aMza ADhyo ni:zvAsena iva darpaNa: ||19

an action taken in your own fiercely intense self-interest

may produce an unforeseen result,

like a mirror clouded by steam

~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 त्यजन्त्या: पीवरम् वपु: । महामरण-म् अप्य्_अस्या राक्ष्हस्या: सुमुखम् स्थितम् ॥२०॥

sUcI-bhAvam prapannAyAs tyajantyA: pIvaram vapu: | mahAmaraNa-m apy_asyA rAkshasyA: sumukham sthitam ||

but karkaTI.Crab had to accept

being a needle.being,

and had to forgo her former fatness

a foul fate far worse than death for the skinny rAkshasI

~vlm..20. How be it, the Rakshasi 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 गति: । देहो_अपि तृणवत् त्यक्तो राक्षस्या निजया- इच्छया ॥२१॥

eka-vastv-atirAgANAm aho nu viSamA gati: | deho_api tRNavat tyakto rAkSasyA nijayA- icchayA ||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 rAkshasI!

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 —

deho_api tRNavat tyakto –for the body was renounced like grass —

rAkSasyA nijayA icchayA –by the native wish of the rAkshasI —

~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 rAkshasI! 21

एक-वस्त्व्-अतिगन्धेन भ्रश्यन्त्य् अन्या हि संविद: । राक्षस्या ग्रास-गन्धेन देह-नाशो_अपि न- ईक्षित: ॥२२॥

eka-vastu-ati.gandhena bhrazyanti_anyA_ hi samvida: | rAkSasyA_ grAsa-gandhena deha-nAza:_api na_IkSita: ||22||

all other Affections fall before one overwhelming wish

for the rAkSasI it is the smell of food

but

tho she does not wish to lose the body

only death suits such a fool

if her craving is strong enough;

even bodiless-needle.being

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.

eka-vastv-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-nAzo_api na IkSita: -

~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.

#bhraz

नाशोऽपि सुखयत्य् अज्ञम् एक-वस्व्-अतिरागिणम् ।

सुची-भूता विदेहा_अपि परितुष्टा- एव राक्षसी ॥२३॥

nAzo_api sukhayaty ajJam eka-vasv-atirAgiNam |

sucI-bhUtA videhA_api parituSTA- eva rAkSasI ||23||

nAzo_'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. 23

अन्या बभूव लग्ना सा तथा जीव-विषूचिका । व्योम-आत्मिका निराकारा व्योम-वृत्ति-शरीरका ॥२४॥

anyA babhUva lagnA sA tathA jIva-viSUcikA | vyoma-AtmikA nirAkArA vyoma-vRtti-zarIrakA ||24||

she may be variously defined,

the Living.viSUchikA,

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.

तेजस्_तनु-प्रवाह-आभा प्राण-तन्तु-मय=आत्मिका । मूल-संवेदन-आकारा चन्द्र_अर्क-अंशुक-सुन्दरी ॥२५॥

tejas_tanu-pravAha-AbhA prANa-tantu-maya=AtmikA | mUla-sam.vedana-AkArA candra_arka-aMzuka-sundarI ||25||

a tejas.Fire thinly projecting light,

an Atmic thread of prANic energy,

the root.Cognition-form,

the radiance of the sun and the 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. 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-sam.vedana kuNDaliNI-zaktis tad-AkArA | candra-arkayor alpA aMzavo_azukAni tAni iva sundarI ||

#tejas

#pravAha

#tantu

#sam.vedana

#azuka

#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.-sam.tata- -संतत -woven, sewn. • t.-sam.tati-: f. –संततिः t.-sam.tana-: -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. The AB commentary gives a deep meaning to the mUlasam.vedanA -the kuNDalinI power -shaped like that, so coiled.

~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.

~sv.3.25 24-26 viSUcikA was radiant and was as subtle as the aroma of flowers.

पृथक्_एव_असि-धार-आभा परमाणु-अवलीय सा । कौसुमी गन्ध-लेखा_इव कला कलन-रूपिणी ॥२६॥

pRthak_eva_asi-dhAra-AbhA paramANu-avalIya sA | kausumI gandha-lekhA_iva kalA kalana-rUpiNI ||26||

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.

pRthak_eva_asi-dhAra-AbhA -

paramANu-avalIya sA -

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

kalA kalana-rUpiNI -

#asidhAra

#avalIya

#kala

#kalana

~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 मनस्-वृत्ति: सा हि तस्याः_तथा स्थिता । पर-प्राण-वशात्_एव परमार्थ-परायणा ॥२७॥

pApa-AtmikA manas-vRtti: sA hi tasyA:_tathA sthitA | para-prANa-vazAd_eva paramArtha-parAyaNA ||27

wicked by nature

was

the motion of her Mind

she settled on this plan

to kill somebody.or.other was

her Last Resort

#parAyaNa -final end or aim, last resort or refuge, principal object, chief matter, essence, summary (°णं- √कृ, to do one's utmost) _mbh.&c

एवम् अस्यास् तनुर् जाता सूची-द्वय-मयी हि सा । नीहार-अंशुकवत् तन्वी कार्पास-अंशु-सुपेलवा ॥२८॥

evam_asyAs_tanur_jAtA sUcI-dvaya-mayI hi sA | nIhAra-aMzukavat_tanvI kArpAsa-aMzu-su.pelavA ||

her body was born as a Doubleton:—

sUcI the Needle,

viSUchikA the Plague,

one fine as a fog,

one soft as cotton

~vlm..28. Her body was afterwards divided into two halves; one of which was as fine as a silken thread,

~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,

Ø #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 || 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 । वेधयन्ती तत: क्रूरा प्रबभ्राम दिशो दश ॥२९॥

tanu-dvayena tena_asau pravizya hRdayam nRNAm | vedhayantI tata: krUrA prababhrAma dizo daza ||29

with

her doubleton body

she

wandered thru.out the ten directions,

entered the hearts of humankind,

pricking them cruelly

सर्व: स्व-संकल्प.वशाल्_लघुर्_भवति वा गुरु: ।

sarva: sva.samkalpa.vazAt_ laghu:_bhavati vA guru: |

कर्कट्या- उग्रम् वपुस् त्यक्त्वा सूचीत्वम् उररी-कृतम् ॥३०॥

karkaTyA_ugram vapus tyaktvA sUcItvam urarI.kRtam ||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

~vlm..30. ... great or little ... ~sv.3.30 By her own wish she had become small:

तुच्छो_अप्य्_अर्थो_अल्प-सत्त्वानाम् गच्छति प्रार्थ-नीयताम् । सुची-वृत्त-पिशाचीत्वम् राक्षस्या तपसा स्थितम् ॥३१॥

tuccha:_api_artha:_alpa-sattvAnAm gacchati prArtha-nIyatAm | sucI-vRtta-pizAcItvam rAkSasyA tapasA sthitam ||31||

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.

~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.

~sv.3.31 31-33 indeed, people become what they intensely wish to be.

tuccho_apy_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.

#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. v. ceSTA -चेष्टा conduct, behaviour. — y1018.041, y1026.001

~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.

~sv.3.31 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.

अपि पुण्य-शरीराणाम् जाति-बन्धो_ न शाम्यति । तनु-सूची-पिशाचीत्वम् राक्षस्या तपसा_अर्जितम् ॥३२॥

api puNya-zarIrANAm jAti-bandho_ na zAmyati | tanu-sUcI-pizAcItvam rAkSasyA tapasA_arjitam ||

even for virtuous bodies the bondage of their birth does not end

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

~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 Rakshasi, performed her austere devotion, in order to become a vile pin for molesting mankind.

~sv.3.32 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.

*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.अनिल्ऐ: । तत्र.एव सा तनु: स्थूला गलिता शरद्-अभ्रवत् ॥३३॥

tasyAm dig.anta-bhramaNe pravRttAyAm mahA.anilai: | tatra.eva sA tanu: sthUlA galitA zarad-abhravat ||33||

in her wandering here and there

transported by mahA.anila-Great.Airs

just there

that gross body

poured.forth like an autumn raincloud ...

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.

कस्यचिद् विवश-अङ्गस्य क्षीणस्य विपुलस्य च । प्रविश्य_अन्तर्वात-सूचिर् भवत्य् अतिविषूचिका ॥३४॥

kasya.cid_vivaza-aGgasya kSINasya vipulasya ca |pravizya_antarvAta-sUcir_bhavaty_ati.viSUcikA ||34

once the `sUchi.air has entered

she

becomes infective vi.SUchikA.Plague

in some helpless body,

totally wasted

~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 Visuchika 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_अपि वा । प्रविश्य जीव-सूचित्वे भवत्य्_अन्तर्_विषूचिका ॥३५॥

kasya.cit_tanu-dehasya svasthasya sudhiyo_api vA | pravizya jIva-sUcitve bhavaty_antar_viSUcikA ||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 sudhiyo_api vA - x -

pravizya jIva-sUcitve - x -

bhavaty antar viSUcikA - x -

~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 । क्वचिद् उच्छेद्यते पुण्यैर् मन्त्र-ओषधि-तपः-क्रमै: ॥३६॥

evam kvacit tRpyati sA durbuddhi-hRdaya-AsthitA | kvacid ucchedyate puNyair mantra-oSadhi-tapa:kramai: ||

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

~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.

#tRp #ucched #mantra #oSadhi #tapas

आसीद्_बहूनि वर्षाणि भ्रमणा_एक-परायणा । देह-द्वयेन गच्छन्ती व्योम्नि भूमि.तले तथा ॥३७॥

AsId_bahUni varSANi bhramaNA_eka-parAyaNA | deha-dvayena gacchantI vyomni bhUmi.tale tathA ||37

she

wandered wide for many years,

a constant round of wandering,

going.about in two sorts of body,

flying,

and treading earth

~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_अङ्गुलि-तिरोहिता । प्रभा-तिरोहिता व्योम्नि वस्त्रे सूत्र-तिरोहिता ॥३८॥

rAjas-tirohitA bhUmau haste_aGguli-tirohitA | prabhA-tirohitA vyomni vastre sUtra-tirohitA ||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

...

अन्त:स्थ-स्नायु-सरिति दुर्भगे पांशु-पाण्डुरे । शुष्क-रेखा-सरित्-खाते सूक्ष्म-रेखा-जरत्-तृणे ॥३९॥

anta:stha-snAyu-sariti durbhage pAMzu-pANDure | zuSka-rekhA-sarit-khAte sUkSma-rekhA-jarat-tRNe ||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.

~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),

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

durbhage –in discomfort —??? das....@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).

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.

अर्थ-हीने गतच्छाये शून्या उच्छ्वास-कारिणी । मक्षिकावात-हरिते श्री-वृक्ष-परिवर्जिते ॥४०॥

artha-hIne gatacchAye zUnyA ucchvAsa-kAriNI | makSikAvAta-harite zrI-vRkSa-parivarjite ||40||

स्थूल-अस्थि-ग्रन्थि-वलिते नित्य-कम्प-स्फुरत्तमे । अनात्मीय-अच्छ-नीहारे_अशुद्ध-अंशुक-कृत-भ्रमे ॥४१॥

sthUla_asthi-granthi=valite nitya.kampa-sphurat_tame | an.AtmIya-accha-nIhAre_a.zuddha-amzuka=kRta+bhrame ||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

~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.

~sv.3.41 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,

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 –

#ucchvAsa : उच्छ्वास ut-zvAsa -breathing out breath, deep inspiration expiration, death Ka1tyS3r.

#zrIvRkSa –zrI-vRkSa –the Tree of Plenty, wish-fulfilling tree –महादेव-प्रियो ऽसि त्वं श्री-वृक्ष सर्व-कामदः mahAdeva-priyo_asi tvam zrI-vRkSa sarva-kAmada: ||

~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.

~sv.3.40-44 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,

*jd.41 sthUla-asthi-granthi-valite – in gross-bone-joint-abounding -

nitya-kampa-sphurattame -

anAtmIya-accha-nIhAre -

azuddha-amzuka-kRta-bhrame – in impure-linen-made=confusion -

#asthi

#granthi

#valita

#kampa

अश् #az -> #aMzukam - fine or white cloth, muslin • garment, upper garment • tie (for binding a churning-stick).

किणास्थाण्व्-अङ्ग-विश्रान्त-मक्षिकापिक-वायसे । रौक्ष-रूढरसद्वाते विलोल-अङ्गुलि-शाखिनि ॥४२॥

kiNAsthANv-aGga-vizrAnta-makSikApika-vAyase | raukSa-rUDharasadvAte vilola-aGguli-zAkhini ||42

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 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.

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

mAla-abhra-lekhA-sam.sAre svAGguli-vraNa-gartake |

स्पन्द-अवश्याय-पृषति पद-वल्मीक-पर्वते ॥४३॥

spanda-avazyAya-pRSati pada-valmIka-parvate ||43||

she hides in cloudy places;

and in a finger.prick;

in frost.bitten hans & ant.bitten feet

~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.v.) 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 v.l. for varS), to become wet. (Perhaps akin to pruS; cf. also pRzni.)

कचत्य्_आशु जल-भ्रान्तौ नख-अजगर-कर्कशे ।

क्वाचित्कविसरद्-भीत-भीत-यूक-कुपान्थके ॥४४॥

kacaty_Azu jala-bhrAntau nakha-ajagara-karkaze |

kvAcitkavisarad-bhIta-bhIta-yUka-kupAnthake ||44||

she shines in whirling water,

she is frightening past fright.

she lives in fleas,

where such travelers are.

~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.

kacaty_Azu jala-bhrAntau nakha-ajagara-karkaze |

kvAcit kavi-sarad-bhIta-bhIta-yUka-kupAnthake ||44||

kacati Azu –She soon appears —

jala-bhrAntau –

nakha-ajagara-karkaze -

kvAcit –wherever —

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

#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) bhItebhyo_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) .
~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.

~AB. bhIrebhyo_api bhItA yUkabhi: kutsitA: pAnthA: pathika-janA yatra ||

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

मध्यस्थ-लेख-मार्ग-ओघ-शीत-श्वसन-गोचरे ॥४५॥

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

madhyastha-lekha-mArga-ogha-zIta-zvasana-gocare ||45

she's in a rotten betel.nut,

in a putrid pool,

and at many a crossroads

where travelers take shelter

~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.

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

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

दधता-अङ्गष्ठ-पक्षेण क्रान्ते सर्वत्र यायिनी ॥४६॥

dadhatA-aGgaSTha-pakSeNa krAnte sarvatra yAyinI ||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 ||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 ... ||

#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 । गम-आगम-परिश्रान्ता तत्र_अत्यन्त-चिर-अध्वगा ॥४७॥

nAnA-viracanA-citra-paTa-pattana-gAminI | gama-Agama-parizrAntA tatra_atyanta-cira-adhvagA ||47

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

and there she comes

and here she goes,

exhausted by a journey without any end

नगर-आ-नगरे व्यस्त-सूत्र-भाण्ड-एक-भारिणी ।

तप्ते कलेवर-अरण्ये बलीवर्द-अपवर्तिनी ॥४८॥

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

tapte kalevara-araNye balIvarda-apavartinI ||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.

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

tapte kalevara-araNye balIvarda-apavartinI ||48||

#vyasta y3070.048

#bhANDa y3070.048

#kalevara y3070.048

#balIvarda y3070.048

#apavartin y3070.048

~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.

गुप्ता विश्रमणाय एव मनाक् कर-परिच्युता ।

तन्तु-प्रोता मुख-आकृष्टि: खिन्ना क्वापि विलीयते ॥४९॥

guptA vizramaNAya eva manAk kara-paricyutA |

tantu-protA mukha-AkRSTi: khinnA kvApi vilIyate ||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. Ka1v.; 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 yUthAd 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 कठिनापि न साऽअकरोत् ।

न हि तीक्ष्णो बहि: कार्यो निजत्वम् विजहाति चेत् ॥५०॥

vedhanam karma-saMzliSTA kaThinApi na sA'akarot |

na hi tIkSNo bahi: kAryo nijatvam vijahAti cet ||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.

vedhanam karma-saMzliSTA kaThinApi na sA'akarot |

na hi tIkSNo bahi: kAryo nijatvam vijahAti cet ||50||

#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)

~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 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 || y3070.050

#vijahati

#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 (v.l. sam.kliSTa k.); s. zarIra-kArin -adj.- (pl.) putting their bodies together i.e. dwelling or living together -y1019.014

सा अय: सूची मनः-सूच्या वलिता विजहार ह ।

दिक्ष्व् आशा इव शिला-गुर्वी नावा_अङ्ग-पलिता सती ॥५१॥

sA aya: sUcI mana:sUcyA valitA vijahAra ha |

dikSv AzA iva zilA-gurvI nAvA_aGga-palitA satI ||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 ||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 ... ||

#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.

विससार दिगन्तेषु सा_अन्त:कारण-सत्तया ।

तुष-लेखा- इव पवन-शक्त्या संसृति-रूपया ॥५२॥

visasAra diganteSu sA_anta:kAraNa-sattayA |

tuSa-lekhA- iva pavana-zaktyA sam.sRti-rUpayA ||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 sam.sAra.Course.

visasAra diganteSu sA_anta:kAraNa-sattayA |

tuSa-lekhA- iva pavana-zaktyA sam.sRti-rUpayA ||52||

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 —

sam.sRti-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.Creation.

मुखेन सूक्ष्म-सूत्र-अन्तम् चरन्ती_इव पर उम्भितम् ।

पर-पूर-उद्यमेन_आशु जाता- इव हृदय-अन्विता ॥५३॥

mukhena sUkSma-sUtra-antam carantI_iva para umbhitam |

para-pUra-udyamena_Azu jAtA- iva hRdaya-anvitA ||53||

Got by her mouth

a tiny-thin thread inside

like traveling within another

fulfilled by another

she seemed to take heart.

~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.

mukhena sUkSma-sUtra-antam carantI_iva para umbhitam |

para-pUra-udyamena_Azu jAtA- iva hRdaya-anvitA ||53||

mukhena –By the mouth –

sUkSma-sUtra-antam –a tin 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

~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.

परपूरऋअसेन_एव सूच्या हृत्-सु.विकासितम् । अनारत-पतत्-सूक्ष्म-सूत्र.अन्त_ इव स्तम्भिता ॥ ५४॥

parapUra-rasena_eva sUcyA hRt-su.vikAsitam | anArata-patat-sUkSma-sUtra.anta_ iva stambhitA ||

w/ the very essence from others

w/ sUcI.Pin

her blooming Heart

as.if

at the end of a

anArata-patat

thread

support

~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. 54

तीक्ष्णैर् अपि चिर-क्षीणाम् पूर्यते निर्विचारणा । दृष्टान्तो_अत्र क्षणात् सूच्या पूरितो जर्जर: पट: ॥५५॥

tIkSNair_api cira-kSINAm pUryate nir.vicAraNA | dRSTAnto_atra kSaNAt_sUcyA pUrito_ jarjara: paTa: ||55||

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: –

#kSINa

सूत्र-अंशु-निर्गमे योग्यं सूच्या हृदयम् अर्जितम् ।

परपुरणया_एव_अशु तेजश्_च हविता-अर्क-रुक् ॥५६॥

sUtra-aMzu-nirgame yogyaM sUcyA hRdayam arjitam |

parapuraNayA_eva_azu tejaz_ca havitA-arka-ruk ||56

when beads fall from the string

fit for `shUchI

they fall straight to the Heart.

by another tradition

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

~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 । हृदये राक्षसी सूचि: कर्मणा तप्यते च सा ॥५७॥

akasmAt tena rUDhena kSINa-pUreNa rUpiNI | hRdaye rAkSasI sUci: karmaNA tapyate ca sA ||57

from nowhere

arose thru That

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

the Ogress sUchI;

and she burned like tapas in her work.

~VA: therefore, by that realization by being getting sick (full) of tiny form, in heart rakshasi 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 rakshasi 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....@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

वेधम् पूररयेण इव करोति स्वम् प्रचारिता । प्रकृतेन निजेन_अपि वेधाय व्यवहारिता ॥५८॥

vedham pUrarayeNa iva karoti svam pracAritA | prakRtena nijena_api vedhAya vyavahAritA ||58

and she continues regularly,

following her innate course,

to prick and pierce the bodies of others without regret,

for cruelty is her nature

~vlm.3.70 58. 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 । आदीर्घ-वासना-तन्तु: शरीरेष्व्_इव चेतनाम् ॥५९॥

sam.cArayati vastreSu sUtram catura-vedhanAt | AdIrgha-vAsanA-tantu: zarIreSv_iva cetanAm ||59

the long=far.stretched-out thread,

the vAsanA.Track,

ties together the chetana.Sentience of our bodies,

as the tailor stitches patches

~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 sam.cArayati) 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.

~vlm.70.59. 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.

संचार्यमाण-वेधेन धावन्ति- इव_अक्षि-पातने ।

अदर्शित-मुखा एव दुर्जना मर्म-वेधिन: ॥६०॥

sam.cAryamANa-vedhena dhAvanti- iva_akSi-pAtane |

adarzita-mukhA eva durjanA marma-vedhina: ||60||

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 (sam.cAryamANa-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?"

sam.cAryamANa-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????)

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

कण्ठ-वस्त्र-दल-प्रोता वेधाक्ष्णा मुखम् ईक्षते । कथम् एता भिनद्मि- इति तीक्ष्णानाम् एतद् ईप्सितम् ॥६१॥

kaNTha-vastra-dala-protA vedhAkSNA mukham IkSate | katham etA bhinadmi- iti tIkSNAnAm etad Ipsitam ||61||

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.

~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 etad Ipsitam –

#kaNTha y3070.061

#dala y3070.061

#vedha y3070.061

#tIkSNa y3070.061

~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 क्औशेये क्ष्औमे च वसने सृता । जड: क_ इव वा नाम गुण-अगुणम्_अपेक्षते ॥ ६२॥

samam_eva ca kauzeye kSaume ca vasane sRtA | jaDa: ka_ iva vA nAma guNa-aguNam_apekSate ||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

~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 । आन्त्रतन्तम् इवामान्तम् उद्गीरन्ती निरीक्षते ॥६३॥

sA dadhAnA tatam sUtram aGguSTha-aGguli-pIDitA | Antratantam ivAmAntam udgIrantI nirIkSate ||63

she presented a long string

like a gut.string

pinched by thumb and forefinger

appearing through her eye

~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).

तीक्ष्णा_अप्य्_अहृदयत्वेन सरसेष्व् अरसेष्व् अवित् । सूत्रिता_अपि पदार्थेषु विशत् परस-गामिनी ॥६४॥

tIkSNA_apy_ahRdayatvena sa.raseSv araseSv avit | sUtritA_api padArtheSu vizaty_a.rasa-gAminI ||64||

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_apy_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.

~AS: No people, just things! 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!

~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 तापिधी: । सुवेधिता_अप्य्_अहृदया राज-पुत्र्या_अपि दुर्भगा ॥६५॥

agardatI mukha-protA sutIkSNA_api ca tApidhI: | su.vedhitA_apy_a-hRdayA rAja-putryA_api durbhagA ||65||

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???

~AS: This is actually a list of contrasts showing her misfortune: 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.

~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?

*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

#agardat

#suvedhita

#ahRdaya

विना पर-अपकारेण तीक्ष्णा मरणम् ईहते । वेदनाद् रोधिता सूची कर्म-पाशे प्रलम्बते ॥६६॥

vinA para-apakAreNa tIkSNA maraNam Ihate | vedanAd rodhitA sUcI karma-pAze pralambate ||66||

unharmed by others,

yet the prickly ogress seeks their death -

overcome by knowledge

she dangled in the karma-noose.

vinA para-apakAreNa –without harming others — tIkSNA maraNam Ihate – the prickly Ogress wishes-for death -

vedanAd rodhitA sUcI –

karma-pAze pralambate –she dangles in the karma-noose.

#vedanA ***

#apakAra – wrong.doing

~AS: 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 (woven by the fatal sisters for her drudgery).

~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.

~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.

#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 || y7003.003 -> #vedana – dvitva-samvid - advitva-vedana y6033.028-029.

#pAza : पाश —¶mw* -a snare, trap, noose, fetter (lit. and fig.); (esp.) the noose as attribute of Shiva or Yama; (end-comp. it expresses either contempt e.g. chattra-p., a shabby umbrella", or admiration e.g. karNa-p., "a beautiful ear"; after a word signifying, hair "abundance, quantity e.g. keza-p., "a mass of hair"); pAzI f. a rope, fetter • #pAzaka: - a snare, trap, noose (end-comp.; cf. <kaNTha>, <daNDa>); a die • #pAzava #pAzavI - derived from or belonging to cattle or animals (with mAMsa n. animals food) •-• #karmapAza : -karma-pAze pralambate | "she dangles in the karma-noose" y3070.066

#pralamb –pra>lamb -Âtm. pralambate, to hang down Das3. Sus3r —¶jd –to dangle: karma-pAze pralambate | "she dangles in the karma-noose" y3070.066

शेते किम् श्याम-मैत्र्य् एव दूरे कर-परिच्युता । स्वरूप-सदृशम् मित्रम् कस्मै नाम न रोचते ॥६७॥

zete kim zyAma-maitry eva dUre kara-paricyutA | svarUpa-sadRzam mitram kasmai nAma na rocate ||67

she sprawls like some strange Mistress of the Arts,

her arms outstretched

tell me—

someone with a figure like that,

who wouldn't want her for a friend

~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. Ka1v. ; 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 yUthAd iva cyuta:, "like a deer wandering from its herd" y1016.004 —y3070.067

मिश्रिता मूढ-चित्तानाम् वृत्तिभि: प्राकृते जने ।

mizritA mUDha-cittAnAm vRttibhi: prAkRte jane |

तिष्ठत्य्_आत्म-समाम् को_ हि सम्गतिम् त्यक्तुम्_इच्छति ॥ ६८॥

tiSThaty_Atma-samAm ko hi saMgatim tyaktum_icchati ||68

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",

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 । भस्त्रावातैर् विचलिता गगनाद् उत्पत-उन्मुखी ॥६९॥

bhavaty ayaskAra-vittau sam.tyajya_antardhi-gAminI | bhastrAvAtair vicalitA gaganAd utpata-unmukhI ||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.

~AS: I generally agree, but this is what I suggest: Being found by a blacksmith, disturbed by the wind of their bellows, leaving the (sam.tyajya), 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.

bhavaty ayaskAra-vittau sam.tyajya_antardhi-gAminI |

bhastrAvAtair vicalitA gaganAd utpata-unmukhI ||69||

bhavati ayaskAra-vittau –

sam.tyajya_antardhi-gAminI -

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

gaganAd utpata-unmukhI –

#vitti

#sam.tyaj

#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. —

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

#gAmin गामिन् adj. going anywhere (local adv. 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 av.; 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

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

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

दु:ख-शक्तिर्_महा-घोरा जीव-शक्तिर्_इव_उदिता ॥ ७०॥

du:kha-zaktir_mahA-ghorA jIva-zaktir_iva_uditA ||70

flowing as prANa and apAna,

dwelling in the Heart-lotus,

she

is the zakti.Power of Sorrow,

and a most horrific energy

~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 । उदान-विपरीतत्वाद् उदान-सम.गामिनी ॥७१॥

samAna-vaiparItyena samAna-sama.gAminI | udAna-viparItatvAd_udAna-sama.gAminI ||71||

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-viparItatvAd udAnasama-gAminI ||71||

samAna-vaiparItyena –

samAna-samagAminI –

udAna-viparItatvAd –

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 ।

हृत्-कण्ठे शूल-पवने वैवर्ण्य-उन्माद-कारिणी ॥७२॥

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

hRt-kaNThe zUla-pavane vaivarNya-unmAda-kAriNI ||72||

Pervading the vy.Ana-thru.breath

infectious,

circulating tho every limb;

and, at the gate of the heart, a stabbing Air:—

she is a most madly motley form.

~sv.3.72 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.

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

hRt-kaNThe zUla-pavane vaivarNya-unmAda-kAriNI ||72||

vyAna-sthA –Set in the vy.Ana —

vyAdhi-jananI –infectuous -

sarvAGga-rasa-cAriNI –circulating tho every limb ??? das....@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 : one of the five vital airs (that which circulates or is diffused through the body; personified as a son of udAna उदान and father of apAna अपा*न; cf. प्रा*ण) AV. &c v. dRh -adj. making the vy.Ana strong or durable; maintaining the vy.Ana -the Distributive Air.

janana जनन [>jan bhAve जन्-भावे ल्युट्] Producing, causing &c.; Life, existence; Race, lineage. -

zUla : शूलः लम् [शूल्-क] A sharp weapon. A stake for impaling criminals. Any acute pain.

pavana पवन -adj. Clean, pure; pavana :. -नः [पू-ल्यु] Air, wind; The vital air, breath. p. vAhana : -वाहनः fire [As an aeronaut! das....@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.rodhAd 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.)

vaivarNya m वैवर्ण्य -change of colour (also वर्णवैव् varNavaiv-) MBh. &c.; heterogeneousness, diversity —¶mw- y3070.072

~vlm..72. The colic caused by vitiation of the Vyána_air, produces many diseases, and affects all the members of the body with a watery fluid. When it comes by breathing of the lungs, it

causes the Váya súla or pulmonary colic of lungs, and is attended by disfigurement o£ the body, and insanity or hysteria known as the hysteric colic.

pervading the vy.Ana Air,

infectuous, circulating

tho every limb; and, at the gate

of the heart, a stabbing Air:—she

is a most madly motley form. 72

प्रायशो_अविक-हस्त-स्था सुप्त-ऊर्णा गन्ध-कोटरे ।

prAyazo_avika-hasta-sthA supta-UrNA gandha-koTare |

बाल-हस्त-अङ्गुली-तल्प-वेधना-एक-विलासिनी ॥७३॥

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

~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 । तुष्यत्य् अतितराम् गुच्छ-भोजना तुच्छ-भोजनै: ॥७४॥

pAda-praviSTA rudhira-pAna.upArjana-vismitA | tuSyaty atitarAm guccha-bhojanA tuccha-bhojanai: ||74||

she,

having entered the foot,

voraciously drinking blood,

is fully satisfied

with much enjoyment of little food

~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 -

tuSyaty 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 अधो-मुखी ।

इच्छा-अनुरूपम् आसाद्य क इव_आस्पदम् उज्झति ॥७५॥

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

icchA-anurUpam AsAdya ka iva_Aspadam ujjhati ||75||

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 ||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: ||

#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

कैर् योग-अपहत-आत्मनम् दर्शयत्य् उपवेधनै: ।

उत्सवाद् अपि नीचानाम् कलहो_अपि सुखायते ॥७६॥

kraur_yena_apahata-Atmanam darzayaty upavedhanai: |

utsavAd api nIcAnAm kalaho_api sukhAyate ||76||

She shows her cruel nature by her small attacks.

Maliciousness prefers a fight before a festival.
kair yoga-apahata-Atmanam darzayaty upavedhanai: |

utsavAd api nIcAnAm kalaho_api sukhAyate ||76||

kair –By what means –

darzayati upavedhanai: –

yoga-apahata-Atmanam –

utsavAd api nIcAnAm –

kalaho_api sukhAyate –only a quarrel makes them happy.

#apahata

#upavedhana

#nIca

#kalaha

~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.

#apahata

#upavedhana

#utsava : उत्सव enterprise, beginning rv.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....@gmail.com], base, mean (as a man or action or thought); nIcatA. —¶mw, [jd] -y1026.020

कपर्दक-अर्ध-लाभेन कृपणो बहु मन्यते । दुरुच्छेदा हि भूतानाम् अहंकार-चमत्कृति: ॥७७॥

kapardaka-ardha-lAbhena kRpaNo bahu manyate | durucchedA hi bhUtAnAm ahaMkAra-camatkRti: ||77

by getting half a penny

a miser thinks it much

such amazing selfishness is hard to uproot

~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 ॥७८॥

mRtim_AzaGkate citrA svArthe na_udeti mUDhatA ||78

the poor deluded souls of men

are food for the two `sUchikAs

what else can they expect but death

stupidity collects no bets

~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. —

वस्त्र-तन्तु-विभेदेन परमारणम् आशु मे । इदम् संपद्यत इति भवत्य् अन्तर् हि निर्मला ॥७९॥

vastra-tantu-vibhedena *paramAraNam_Azu me | idam sam.padyata_ iti bhavaty_antar_hi nirmalA ||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

~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 |

परापराध-विरहाद् व्याधिस् तस्या: प्रवर्तते ॥८०॥

para-aparAdha-virahAd_vyAdhis_tasyA: pravartate ||80

the dross of the needle wears.away with sewing,

even without being polished.

whether from feeding on another or not,

disease develops

~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 क्षणाद्_वि.स्म्Rतिम्_एति सा । तीक्ष्ण-भेद-करी क्रूरा सूची चेष्टा_इव द्ऐविकी ॥ ८१॥

sUkSmA_adRzyA ca_eva dAtrI kSaNAd_vi.smRtim_eti sA | tIkSNa-bheda-karI krUrA sUcI ca_iSTA_iva daivikI ||81||

sUkSmA_adRzyA ca_eva dAtrI - x =

kSaNAd_vi.smRtim_eti sA - x +

tIkSNa-bheda-karI krUrA - x =

sUcI ca_iSTA_iva daivikI - x.

a subtle and unseen donor

she gives instant forgetfulness

a sharply cruel hair-splitter

sUchI felt like a *goddess.

* sUcI was iSTA_iva daivikI

#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.

< adRzyA dAtrI khaNdayitrI...

#vismRti

#sUcI

#ceSTa

~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.
~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.

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

#sUcI

#ceSTa : चेष्ट_amoving', a kind of fish (tapasvin) # ceSTam moving the limbs, gesture # behaviour, manner of life # ceSTA -moving any limb, gesture # action, endeavour, exertion ### doing, performing # behaving, manner of life ## cf. aceSTa, naSTaceSTa, nizceSTa #ceSTaka making effort or exertion # ceSTaka: a kind of coitus ceSTa nirUpaNa m -observing any one's actions #ceSTArha -worthy of effort #ceSTita -set in motion; #with effort, exerted# ceSTam -moving any limb, gesture ### doing, action, behaviour #ceSTitavya m n. impers. to be done or managed mbh. 12.4919. —

*jd.81 sUkSmA_adRzyA caiva dAtrI – a subtle and undetected giver - kSaNAd 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.

तन्तु-वेधन-मात्रेण हतो_अन्य इति तोषिता । दुर्जनो येन तेन -एव नाशितेन -इति दृष्टताम् ॥८२॥

tantu-vedhana-mAtreNa hato_anya_ iti toSitA | durjano_ yena tena_eva nAzitena_iti dRSTatAm ||82

she is satisfied when somebody,

by her thread.needling,

is killed

for the wicked are ever delighted to see destruction

~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-anilair_dik-taTe

शेते पांसुषु भूतलेष्व्_इव वने पट्टे: गृहे_अन्त:पुरे ।

zete pAMsuSu bhUtaleSv_iva vane paTTe: gRhe_anta:pure |

हस्ते श्रोत्र-सरो-रुहे_अथ मृदुनि स्वेच्छा-ऊर्णिका-खण्डके

haste zrotra-saro-ruhe_atha mRduni svecchA-UrNikA-khaNDake

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

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

~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.

valMIki of the ANTHILL said—

इत्य् उक्तवत्य् अथ मुनौ दिवसो जगाम

ity uktavaty atha munau divaso jagAma

सायम्तनाय विधये_अस्तमिनो जगाम ।

sAyamtanAya vidhaye_astamino jagAma |

स्नातुम् सभा कृत-नमस्करणा जगाम

snAtum sabhA kRta-namaskaraNA jagAma

श्याम-क्षये रवि-करैश्_च सह-आजगाम ॥८४॥

zyAma-kSaye ravi-karaiz_ca saha-AjagAma ||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.

ity uktavaty 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-karaiz_ca saha AjagAma –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. )

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's subeams were gone. 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

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

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

.z84

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

Jiva Das

unread,

Jan 27, 2021, 12:58:26 PM1/27/21

to yoga vasishtha

FM3070 ON PINS AND NEEDLES 1.AG06-08 *.*z84

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

FM.3.50-FM.3.99

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

FM.3.70 ON PINS AND NEEDLES 1.AG06-08

सर्ग ३.६८

sarga 3.70

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।१॥

kajjala.ambuda-lekhA_iva tAnavam gantum udyatA ||3|70|1||

बभूव_अभ्र.उपमा_आकारा ततो विटप-रूपिणी ।

babhUva_abhra.upamA_AkArA tata:_viTapa-rUpiNI |

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

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

ततः प्रादेश-मात्रा सा ततो ऽप्य् 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-सविकार.रन्ध्र.अनीलमया_आरवा ।

zUnya-siddha.artha-savikAra.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||

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||

वाल्मीकिर् उवाच ।

vAlmIki: uvAca |

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||

*o*ॐ*m*

FM.3.70

*ON PINS AND NEEDLES*

*VASISHTHA said– *

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।१॥

kajjala.ambuda-lekhA_iva tAnavam gantum udyatA ||3|70|1||

.

*&*

*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.*next/then* bhUdhara.*mountain*.zRGga*.peak\horn*.AbhA*.appearing/like*
sA*.that.f.* mahA*.great*.kRSNa*.black/dark*.rAkSasI.*Demoness* kajjala.
*cloud/ink/lampblack*.ambuda*.raincloud*.lekhA*.line* iva*.like/as.if*
tAnava*.thinness/smallness*.m gantum*.to.go* udyata*.having.begun.*A

*.*

*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.

बभूव_अभ्र.उपमा_आकारा ततो विटप-रूपिणी ।

babhUva_abhra.upamA_AkArA tata:_viTapa-rUpiNI |

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

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

ततः प्रादेश-मात्रा सा ततो ऽप्य् 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||

.

*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*

*.*

*she *babhUva.*became* abhra.*raincloud*.upama.*like*.A AkAra.
*emnodiment/formation*.A tatas.*therefore/from.that* viTapa.*slim/sapling*
.rUpi.*formed.*NI puMs.*human*.pramANa.*evidence*.A tatas.
*therefore/from.that* api.*even\very* AsIt*. *atha.*next/then* abhUt.*was*
hasta*.hand/elephant*.mAtrika.*measure*.A tatas.*therefore/from.that*
prAdeza.mAtra*.measure/mode* sA*.that.f.* tatas.*therefore/from.that* api.
*even\very* aGguli.rUpi.NI tatas.*therefore/from.that* mASa.*bean*
.zamI.tulya.*equal/like*.A tatas.*therefore/from.that* sucI*.needle*
babhUva.*became*.ha

.

*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: ***viTapam -* the young branch of a tree or creeper • a

bush, thicket •• a keeper of ["slender twigs of"] boy prostitutes. ••

#viTapa*ka*: *-* a tree • a rogue, voluptuary (= #viTa) • #viTapa*zas*
*-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

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*.atomic.state-*m

.

*vlm.p. 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,*

*as*

*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||

.

*...*

*...*

*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. *

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 (
*saMy*utA) 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 (kajjal*a.a*mbhoda), moved about by the wind
(pavan*a.A*hRtA),

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* - Sinful, wicked. • #kalka*m* 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*- - *saMk*alkasya 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. –

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*

*. *

*from/thru* su.*good/very**.*dUra.*far.away**.*At dIpa.*lamp**.*vat.*like*
dRSTa*.xx-*m

kha.*person.space <http://person.space>**.*tanmAtra*.xx.* tva.
*condition/-ity.*m Agata.*having.come*A

dUraAt.*from.far.away* eva*.indeed\only*/*very** by/with* manas*.Mind*.jJa
*.xx-*ena

prodgIran*.xx-*tI mukhena kha.*person.space <http://person.space>**.*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 – 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 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||

.

*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 <http://drawn.up.to> the external randhra.Vent*

*. *

kuJcita.*crooked/contracted**.*IkSaNa*.vision/view.*saMdRzya*.xx-*A dIrgha
*.long-*dIpa.*lamp**.*aMzu*./strand/ray/bit.*komala*.xx-*A sadya*.xx-*:snAta
*.xx-*samutsanna*.xx-*bAla*.boy/child.*vAla*.xx-*vilAsi*.xx-*nI

*. *

kuJcita.IkSaNa-saMdRzyA - As with a crooked gaze - dIrgha-dIp*a.a*Mzu-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 a.- crooked; contracted *VR.&c.; curled
*mbh.&c.; •• kuJcita_IkSaNa-saMdRzyA dIrgha-dIp*a.a*Mzu-komalA |
sadya:snAta-samutsanna-bAla-vAla-vilAsinI ||3|70| y3070.011.

##IkS - * <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#VS>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 || 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.

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.-*

*by/with** the *jIva*.life/living.Jîiva**.*ena eva.*very**/only *bahir
*.outside*sthita.*existent/situate.*A bauddha*.xx-*tArkika*.xx-*vijJAna
*.xx-*saMtAna*.xx-*vat.*like* 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).

*vlm..13. Having subdued the organs of her senses and their powers, she

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

*jd.13 niyat*a.i*ndriya-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 <das....@gmail.com>

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

शून्य-सिद्ध.अर्थ-सविकार.रन्ध्र.अनीलमया_आरवा ।

zUnya-siddha.artha-savikAra.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*.empty/void.*siddha*.xx.*artha*.xx.*savikAra.randhra*.xx.*anIla*.xx.*
mayA*.by/with.me <http://with.me>**.*A Arava*.xx.*A

adRzya*.xx.*yA jIva*.life/living.Jîiva**.*sucI*.xx.*A

saMtata*.xx.*anusRta*.xx.*A sthita.*existent/situate.*A

*. *

*Typo. KG:, VLM ...savikA randhrA .. / TPD: ...savikArandhrA .. all agree
on short <a>;

but only reading <savikAra.randhra> makes sense (or <andhra> in its sense
of "hunter".

*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*.Imprint/Habituation.*mAtra*.measure/mode.*sAra*.xx.*yA

kSINa.*weakened.*dIpa.*lamp**.*aMzu*.ray.*sucI*.needle.*vat.*like*

tIkSNa*.sharp.*yA.an.*not*.upalabhya*.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 (vAsanAmAtra-sArA), like

the ray from a weak lamp it was sharp yet hard to grasp (anupalabhyA).

ग्रास.अर्थम् सूचिताम् याता सा_एव_आस्था न_उपयुज्यते ।

grAsa.artham sUcitAm yAtA sA_eva_AsthA na_upayujyate |

विचारितम् तया न_एत*द् अ*हो 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 thott 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. baddh*a.A*sthA 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 s*
aty*a.A*bham 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 thott about it carefully*

*:*

*to have the tiny thinness of a pin*

*was not her wish at all, but just the opposite*

*.*

sA*.that.f.* agra.*top/tip*.A saMcintayAm.*considering.*Asa.*was* na.*not*
sucI*.needle*.rUpa.*form.*tuccha*.xx.*tAm citta.*Chitta/Affective mind*.m
Ihita.*desired*.m eva*.indeed\only*/*very* eka.*one*.m 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 ।

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||

.

*she*

*had not thott a.lot about*

*needleness,*

*for folly follows a fool's thotts*

*:*

*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 ev*a s*Ucitvam – 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: ||

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||

.

*work done in Ur.own fiercely intense self-interest*

*may produce*

*an unforeseen result, a mirror clouded by steam*

*.*

svArtha*.self.interest.*kriyA*.work/ritual thru *ugra.*ugly/ogrish/fierce*
*.*sAmarthya*.xx-*At

yAti*.coming*.to *by/with* bhAvanA*.Feeling**.*yA anyatA*.otherness-*m

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

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

*. *

*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 अ*प्य् अ*स्या* राक्स्हस्याः सुमुखम् स्थितम् ॥३।७०।२०॥

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

.

*but Karkatii.Crab had to accept being*

*a*

*.*

*n*

*e*

*e*

*d*

*l*

*e*

*.*

*b*

*e*

*i*

*n*

*g*

*. *

*she *

*had to forgo her past rotundity*

*:*

*a foul fate worse than death for the skinnied RaakSasii*

*. *

sUcI-bhAvam prapannAyA: tyajantyA: pIvaram vapu: mahAmaraNam api_asyA*
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 –

deh*a:_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:

*o*f 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!

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||

.

*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*

*so*

*merely being a disembodied needle satisfied that sorry Demoness*

*.*

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: -

.

*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.

eka-vast*u.*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-nAz*a:_api *na IkSita: -

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||

.

nAz*a:_*'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 –

*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.

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 ,*

*as*

*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.

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-pravAh*a.A*bhA –

prANa-tantumay*a.A*tmikA –living thread-construct.nature -

mUla-saMvedan*a.A*kArA –root-Cognition.form –

candr*a.a*rk*a.a*Mzuka-sundarI –sun-moon.rays+lovely –the radiance of the
sun and the moon.

< mUla-*saMv*edana kuNDaliNI-zaktis tad-AkArA | candr*a.a*rkayor 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

*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.*apart**/separate**. *eva.*very**/only *- asi*.sword.*dhAra*.xx-*AbhA
*.appearing/like\projection\radiance** -*

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

kausuma*.xx-*I gandha*.xx-*lekhA*.line/streak**.xx-*A iva.*like/as.if *-

*l**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 -????

*AS: AB commentary suggests that she was inciting internal emotions

*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*

*&*

*so*

*she has settled on this plan*

*:*

*to kill somebody.or.other is her Last Resort*

*.*

pApa*.xx-*Atmika*.xx-*A manas.*Mind**-* 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 +

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

.

so

her body was born as a Doubleton:–

sUcI the Needle,

vi*Suuchikaa *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 – *

nIhAr*a.a*Mzukavat tanvI –

*mist-streaklike fine – *

kArpAs*a.a*Mzu-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 Sucik*a.a*nd viSUcikA,

#*kArpAsa:*_am कार्पास - cotton, cotton cloth. •-• *kArpasAMzu_amzu –

(delicate as) a cotton fibre -evam asyAs tanur jAtA sUcI-dvaya-mayI hi sA |

nIhAr*a.a*Mzukavat tanvI kArpAs*a.a*Mzu-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 - nIhAr*a.a*Mzukavat tanvI –mist-streaklike
fine - kArpAs*a.a*Mzu-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 diz*a:_*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*

*is*

*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:

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 pr*a.a*rtha 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 tapas*A.a*rjitam *- 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.

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

Vi*Suuchikaa
*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 sudhiy*a:_*api vA |

प्रविश्य जीव-सूचित्वे भवत्य् *अ*न्तर् विषूचिका ॥३।७०।३५॥

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

.

*of whatever skinny body*

*– or even a healthily thottful one– *

*when the Living.sUchI has entered*

*she becomes the Plague within.*

kasyacit tanu-dehasya – *of somever thinbody* –

svasthasya sudhiy*a:_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 choler*a.a*t 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 choler*a.a*t 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||

.

*so*

*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: – mantr*a.o*Sadhi-tapa:kramai: – mantras, and herbs, and
*tapas too.

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 haste_aGguli-tirohitA prabhA-tirohitA vyomni vastre
sUtra-tirohitA

*. *

*vlm.38 She lies concealed in the dust of the ground, and under the fisted
fingers of hands. She hides herself in sunbeams, in air and in the threads
of cloths.

अन्तःस्थ-स्नायु-सरिति दुर्भगे पांशु-पाण्डुरे ।

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 <das....@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),

*s*he'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.

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*

*is*

*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

*.*

*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.

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, <sv*a.a*Gguli-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 –

nakh*a.a*jagara-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.

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-nar*a.o*gh*a.a*sRk-pUrNa-sRkki-nakh*a.A*syatAm -

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 yUkanA*m *.. ||

#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.47 In this manner she is everywhere in the landscape of cities, until
she is tired with her long journey through them.

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.*

nagar*a.A*-nagare –From city to city –

vyasta-sUtra-bhAND*a.e*ka-bhAriNI –

tapte kalevar*a.a*raNye –

balIvard*a.a*pavartinI –

*AS.ABComm. .In cities and non cities (anagare -smaller towns) she could

but carry one bead slipped from a broken thread

(vyasta-sUtra-bhANd*a.e*ka-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-bhANd*a.e*ka-bhAriNI).

*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.

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

mukh*a.A*kRSTi: –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 (mukh*a.A*kRSTi) 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, Sucik*a.a*lso

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, Sucik*a.a*lso

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. #
<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20Kathas>

guptasu, gupte --ind.- in a hidden place #

<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20Kathas>–
y2013.084 #
<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20Ragh>

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

#paricyuta परिच्युत –pari-cyuta -fallen or descended from (abl.) MBh. Ka1

*u.*; 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) #

<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20Kap>

(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

jIvit*a.A*zayA, "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. *saMk*liSTa 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 nAv*eva_*aGga-palitAyAm cRddhAyAm satI sthitA Az*eva_*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.

*AS: That metallic needle, enveloped by the needle of the mind moved 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.

*sv.3.51 50-55 Just as sewing (piercing) is the natural function of a

needle, cruelty was the nature of Sucika.

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* - *a*
nta:kAraNa*.xx-*sattA*.xx-*ayA =

tuSa*.xx-*lekhA*.xx-* iva.*like/as.if *- pavana*.xx-*zakti*.xx-*yA *saMs*Rti
*.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 –

*saMs*Rti-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-sUtr*a.a*ntam – *a thin thread inside* -

carantI_iva parombhitam –

para-pUra.udyamena Azu –

jAtA iva hRday*a.a*nvitA –

*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.udarapuRaN*a.i*cchayA eva_.. ||

#parapUra #vikAsitam #stambhita >

*VA: like thin tread continues endlessly, she was continuously filling

herself with the essence (of life) of others.

*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.

She sucks the essence from others

just as the eye of a needle

takes.up the thread,

so

she infects

the heart with her paralysis.

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||

.

*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*

*.*

tIkSNai:_api cira-kSINAm pUryate nir.vicAraNA dRSTAnt*a:_*atra kSaNAt sUcyA
pUrit*a:_*jarjara: paTa:

*.*

*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*

*. *

sUtr*a.a*Mzu-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 <das....@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
<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20Bhar>

rUDhatA the state of being used in a conventional sense

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

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????)

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
<http://sanskritdictionary.com/?q=i%22&lang=sans&iencoding=iast&action=Search>
+

*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

*AS: When sewing into a piece of cloth around a throat, always looking for

*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.

*sv.3.61 60-61 Even so, Sucika saw the endless thread that had passed

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).

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 par*a.a*pakAreNa –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 par*a.a*pakAreNa). 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 par*a.a*pakAreNa "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-tRSN*a.a*mbhasau samau ||3|70| y7003.003 - #vedana –
dvitva-saMvid - advitva-vedana y6033.028-029.

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–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 thotts 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 pran*a.a*nd apana, subjecting the jiva to

sorrow, by causing terribly sharp pain (of gout, rheumatism) which makes
one lose his mind.

bhavati_ayaskAra-vittau saMtyajy*a.a*ntardhi-gAminI |

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

bhavati ayaskAra-vittau –

saMtyajy*a.a*ntardhi-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.

*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 pran*a.a*nd apana, subjecting the jiva to

sorrow, by causing terribly sharp pain (of gout, rheumatism) which makes
one lose his mind.

#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 ad*u.* 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 a*u.*; 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

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.An*a.U*pbreath

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 pran*a.a*nd 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.

*sv.3.71 67-73 Known also as Jiva-sucika, she moves in all beings as the
life-force with the help of pran*a.a*nd apana, subjecting the jiva to

sorrow, by causing terribly sharp pain (of gout, rheumatism) which makes
one lose his mind.

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

<das....@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 <das....@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.)

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

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 r*u.*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

<das....@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 kRpaN*a.a*s 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.; #yugma*m *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. –

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 - #d*eva_*- #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 sUkSm*A.a*dRzyA 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.

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||

.

*so*

*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* - A thread, filament • An offspring, race • A snare,
fetter ( = pAza) •-• t.‑*karaNa*m - spinning. • t.-*kAryam* - a web. • t.-
*kITa*: - a silk-worm. • t.‑*nAbha*: - 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 vyom*a.a*nilair 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 s*A –such is she.

#taTa

#paTTi

.

*vlm..83. It dives in the dirt and rises in the air, it flies with the wind

*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*

*.*

*vlm.. 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 subbeams rising overt 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. )

*iti.*so/"thus"* uktavati atha munau divaso jagAma –And now, when the Muni
had spoken, of the day there went – sAyamtana*.xx.*Aya vidhi*.xx.*aye.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.

*. *

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.

*o*ॐ*m*

NOTE by A.S.:

*jd. The *vAlmIka who composed the preceding 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.

*o*ॐ*m*

+++

*FM.Canto 3.71 *

FM3071 REMORSE OF THE NEEDLE 1.AG09-10 .z42

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

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

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

The complete YVFiles of this masterpiece can be found at

*http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

On Mon, Aug 8, 2016 at 9:26 PM jivadas <das....@gmail.com> wrote:

>
>
> 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
>
>
>
> y3070.1.ag06..08 On Pins and Needles
>
>
> https://www.dropbox.com/s/mn09mdhv7owhhwe/y3070_1.ag06..08%20On%20Pins%20and%20Needles.docx?dl=0
>
>
>
> work in progress .v16
>
>
>
>
>
>
>
>
>
>
>
>
>
> 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.
>
>
>
>
>

> *o*ॐ*m*
>
>
>
> *On Pins and Needles*
>
>
>
> *vasiSTha** said—*

>
>
>
> अथ भूधर-शृङ्गाभा सा महा-कृष्ण-राक्षसी । कज्जल-अम्बुद-लेखा_इव तानवम्
> गन्तुम्_उद्यता ॥१॥
>
> atha bhUdhara-zRGga-AbhA sA mahA-kRSNa-rAkSasI | kajjala-ambuda-lekhA_iva
> tAnavam gantum_udyatA ||3|70|1
>
> ||
>

> *&*
>
> *now*
>
> *this lady the size of a mountain,*
>
> *this huge rAkSasI,*
>
> *this*
>
> *big*
>
> *black*
>
> *Demoness*
>
> *seemed a soot-streaked raincloud,*
>
> *& *
>
> *she grew thin*
>
> *.*

>
>
>
> बभूव_अभ्र-उपमा_आकारा ततो विटप-रूपिणी । पुंस्-प्रमाणा ततो_अप्य्_आसीद्_अथ_
> आभूद्_द् हस्त-मात्रिका ॥२॥
>
> babhUva_abhra.upamA_AkArA tato viTapa-rUpiNI | puMs-pramANA
> tato_apy_AsId_atha_AbhUd_d.hasta-mAtrikA ||2||
>
> तत: प्रादेश-मात्रा सा ततो_अप्य्_अङ्गुलि-रूपिणी । ततो माष-शमी-तुल्या तत:
> सुची बभूव ह ॥३॥
>
> tata: prAdeza-mAtrA sA tato_apy_aGguli-rUpiNI | tato_ mASa-zamI-tulyA
> tata: sucI babhUva ha ||3
>
> ||
>

> *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*
>
> *. *
>
> #viT*? -> #*viTapa**: -am -* the young branch of a tree or creeper • a

> bush, thicket •• a keeper of ["slender twigs of"] boy prostitutes. ••

> #viTapa*ka*: *-* a tree • a rogue, voluptuary (= #viTa) • #viTapa*zas*
> *-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
>
>
>
> तत: कौशेय-सूचित्वम् पद्म-केसर-सुन्दरी । प्राप सा शिखर-आकारा संकल्प-अद्रिर्
> _इव_अणुताम् ॥४॥
>
> tata: kauzeya-sUcitvam padma-kesara-sundarI | prApa sA zikhara-AkArA
> samkalpa-adrir_iva_aNutAm ||4
>
> ||
>

> *at last *
>
> *she took a form that was less than a single strand of lotus-hair*
>
> *:*
>
> *her mountainous self-conceit became *
>
> *almost atomic*
>
> *.*

>
>
>
> रराज सूचिका कृष्णा सूक्ष्म-आयसम्_अन्.आयसी । पुर्य्.अष्टकेन चलिता व्योम.गा
> व्योम-वासिनी ॥५॥
>
> rarAja sUcikA kRSNA sUkSma-Ayasam_an.AyasI | pury.aSTakena calitA vyoma.gA
> vyoma-vAsinI ||5
>
> ||
>

> *the dark sUchikA needle*
>
> *shone,*
>
> *it was a thin unmetallic metal moved by her subtle body,*
>
> *as*
>
> *a sky.going Space-dweller*
>
> *. *
>
> *she*
>
> *...*

>
> ~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 । संविद्-भ्रम-कुले च_एषा स्वल्प-
> सूची_इव लक्ष्यते ॥६॥
>
> sUcI dRzyate_ eva_asau na.tv_ayo_ nAma vidyate | samvid-bhrama-kule ca_eSA
> svalpa-sUcI_iva lakSyate ||6
>
> ||
>

> *... *
>
> *looks like a needle,*
>
> *tho she is certainly not iron;*
>
> *but by some sort of awareness-delusion*
>
> *she seems to be a tiny pin*
>
> *.*

>
> ~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.
>
>
>
> [image:
> http://astrotimesindia.com/skin/frontend/default/default/gemstone/vaidurya_mani.gif]
>
>
>
> रत्न-सुची_इव मसृणा मनो-मनन-संयुता । वैदूर्य-रश्मि-लेखा इव भानु-संतान-
> सुन्दरी ॥७॥
>
> ratna-sucI_iva masRNA mano-manana-sam.yutA | vaidUrya-razmi-lekhA iva
> bhAnu-sam.tAna-sundarI ||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*
>
> *.*

>
> ~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
> (sam.yutA) with mental actions (manomanana), like (iva) the streak of ray
> (razmilekhA) from the cats-eye jewel, beautiful (sundarI) due to entered
> sun-rays (bhAnusam.tAna) .
>
>
>
> कज्जल-अम्भोद-संकल्क-लता_इव पवन-आहृता । सूक्ष्म-रन्ध्र-ईक्षण-स्वच्छ-दृष्ट-
> ज्योतिः-कनीनिका ॥८॥
>
> kajjala-ambhoda-sam.kalka-latA_iva pavana-AhRtA |
> sUkSma-randhra-IkSaNa-svaccha-dRSTa-jyoti:kanInikA ||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*
>
> *.*

>
> ~AS: Like a vine (latA) made from the bulk (sam.kalka) [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. • #kalka*m* 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-aNuना । तदा वैपुल्य-शान्ति-अर्थम्
> परम् मौन-व्रतम् गता ॥९॥
>
> sumukha-grAhya-rUpeNa zlakSNa-puccha-zikhA-aNunA | tadA
> vaipulya-zAnti-artham param mauna-vratam gatA ||9
>
> ||
>

> *taking a form with a happy face and an atomically tiny tip*
>
> *for vast and perfect peace*
>
> *she kept a vow of silence*
>
> *.*

> *like a lamp seen from far away,*
>
> *having come into her kha.Sky,*
>
> *she is distant*
>
> *projecting her beautiful face in the kha.Sky*
>
> *.*

>
> ~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 । सद्यः-स्नात-समुत्सन्न-बाल-
> वाल-विलासिनी ॥११॥
>
> kuJcita-IkSaNa-saMdRzyA dIrgha-dIpa-aMzu-komalA |
> sadya:snAta-samutsanna-bAla-vAla-vilAsinI ||11||
>

> kuJcita-IkSaNa-saMdRzyA - *x = *
>
> dIrgha-dIpa-aMzu-komalA - *x + *
>
> sadya:snAta-samutsanna-bAla-vAla-vilAsinI - *x. *
>
> *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 <http://drawn.up.to> the external randhra.Vent. *

>
> ~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.
>
> 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.
>
> #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 ||
> y3070.011.
>
> #IkS -> #

> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#VS>IkSaNa

> *having controlled her organic powers,*
>
> *her Living.jIva stood outside:*
>
> *a process that*
>
> *the bauddha.Intellectuals,*
>
> *tArkika.Logicians,*
>
> *&*
>
> *vijnAnI.s do not explain*
>
> *.*

>
> ~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).
>
> ~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-sam.tAna: sAkSy-anabhyupagamAd
> alakSitas tadvat parair alakSitA ||
>
> *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-sam.tAna-vad alakSitA
> – *in a way that the Buddhists, *tarka Logicians, and vijnAna-vAdis do
> not explain*. ??? das....@gmail.com
>
> #sam.tAna : सं-तान #santAna : ... *succession of teachers, school,
> tradition*

> *Bit by bit in its quality*
>
> *—such was the nature of her wish--*
>
> *her body grew faint as the light of a sputtering lamp:*
>
> *it was an imperceptible thinness...*

> *b*it by bit in its quality—

>
> such was the nature of her wish--
>
> her body grew faint as the light
>
> of a sputtering lamp: it was
>
> an imperceptible thinness...
>
>
>
>
>
> ग्रास-अर्थम् सूचिताम् याता सा एव आस्था न उपयुज्यते । विचारितम् तया न एतद्
> अहो मौर्ख्य-विजृम्भितम् ॥१६॥
>
> grAsa-artham sUcitAm yAtA sA eva AsthA na upayujyate | vicAritam tayA na
> etad aho maurkhya-vijRmbhitam ||
>
> 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*
>
> *.*

>
> #upayuj उपयुज् upa>yuj -only_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 sam.cintayAm-Asa na sucI-rUpa-tucchatAm |
>
> चित्तम् ईहितम् एव_एकम् पश्यन्तास्ते निरर्थकम् ॥१७॥
>
> cittam Ihitam eva_ekam pazyantAste nirarthakam ||17
>
> ||
>

> *she thought about it*
>
> *carefully*
>
> *.*
>
> *to have the tiny thinness of a pin*
>
> *was not her wish at all, but just the opposite*
>
> *.*

>
> ~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.3.17 She had gained the boon of her choice; but she could not fulfil
> her desire to devour all beings!
>
>
>
> अविचार्य_एव सूचित्वम् तया मूढधिया_अऽस्थितम् ।
>
> न_अनर्थ-बुद्धे: स्फुरति पूर्व-परविचारणा ॥१८॥
>
> avicArya_eva sUcitvam tayA mUDhadhiyA_asthitam |
>
> na_anartha-buddhe: sphurati pUrva-paravicAraNA ||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*
>
> *. *

>
> ~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: ||
>
>
>
> स्वार्थ-क्रिया_उग्र-सामर्थ्याद्_याति भावनया_अन्यताम् । पदार्थो_अभिमत_अंश
> आढ्यो नि:श्वासेन इव दर्पण: ॥१९॥
>
> svArtha-kriyA_ugra-sAmarthyAd_yAti bhAvanayA_anyatAm |
> padArtho_abhimata_aMza ADhyo ni:zvAsena iva darpaNa: ||19
>
> ||
>

> *an action taken in your own fiercely intense self-interest*
>
> *may produce an unforeseen result,*
>
> *like a mirror clouded by steam*
>
> *. *

>
> ~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 त्यजन्त्या: पीवरम् वपु: । महामरण-म् अप्य्_अस्या
> राक्ष्हस्या: सुमुखम् स्थितम् ॥२०॥
>
> sUcI-bhAvam prapannAyAs tyajantyA: pIvaram vapu: | mahAmaraNa-m apy_asyA
> rAkshasyA: sumukham sthitam ||
>
> 20
>
> ||
>
> .
>

> *but karkaTI.Crab had to accept*
>
> *being a needle.being,*
>
> *and had to forgo her former fatness*
>
> *:*
>
> *a foul fate far worse than death for the skinny rAkshasI*
>
> *.*

>
> ~vlm..20. How be it, the Rakshasi soon learnt to be content with her

> needleship, after she had relinquished her gigantic form; al*tho *she

> *o*f 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 rAkshasI! 21
>
>
>
>
>
> एक-वस्त्व्-अतिगन्धेन भ्रश्यन्त्य् अन्या हि संविद: । राक्षस्या ग्रास-गन्धेन
> देह-नाशो_अपि न- ईक्षित: ॥२२॥
>
> eka-vastu-ati.gandhena bhrazyanti_anyA_ hi samvida: | rAkSasyA_
> grAsa-gandhena deha-nAza:_api na_IkSita: ||22||
>

> *all other Affections fall before one overwhelming wish*
>
> *.*
>
> *for the rAkSasI it is the smell of food*
>
> *.*
>
> *but *
>
> *tho she does not wish to lose the body *
>
> *only death suits such a fool*
>
> *if her craving is strong enough;*
>
> *so*
>
> *even bodiless-needle.being*
>
> *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.
>
> eka-vastv-atigandhena –before one-substance-over-scent/odoriferous -

> bhrazyanti anyA: hi *samvid*a: - other conceptions fall – rAkSasyA:_

> *she may be variously defined,*
>
> *the Living.viSUchikA,*
>
> *as*
>
> *a vyoma.Atmika-space.ling,*
>
> *without formation,*
>
> *an embodied space-vibration*
>
> *...*

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

>
> kalA kalana-rUpiNI -
>
> #asidhAra
>
> #avalIya
>
> #kala
>
> #kalana
>
> ~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 -????
>
> ~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.
>
>
>
>
>
> पाप-आत्मिका मनस्-वृत्ति: सा हि तस्याः_तथा स्थिता । पर-प्राण-वशात्_एव
> परमार्थ-परायणा ॥२७॥
>
> pApa-AtmikA manas-vRtti: sA hi tasyA:_tathA sthitA | para-prANa-vazAd_eva
> paramArtha-parAyaNA ||27
>
> ||
>

> *wicked by nature*
>
> *was*
>
> *the motion of her Mind*
>
> *& *
>
> *so *
>
> *she settled on this plan*
>
> *: *
>
> *to kill somebody.or.other was*
>
> *her Last Resort*
>
> *. *

>
> #parAyaNa -final end or aim, last resort or refuge, principal object,
> chief matter, essence, summary (°णं- √कृ, to do one's utmost) _mbh.&c
>
>
>
> एवम् अस्यास् तनुर् जाता सूची-द्वय-मयी हि सा । नीहार-अंशुकवत् तन्वी कार्पास
> -अंशु-सुपेलवा ॥२८॥
>
> evam_asyAs_tanur_jAtA sUcI-dvaya-mayI hi sA | nIhAra-aMzukavat_tanvI
> kArpAsa-aMzu-su.pelavA ||
>
> 28
>
> ||
>
> .
>
> so
>
> her body was born as a Doubleton:—
>
> sUcI the Needle,
>
> viSUchikA the Plague,
>
> one fine as a fog,
>
> one soft as cotton
>
> .
>
> ~vlm..28. Her body was afterwards divided into two halves; one of which
> was as fine as a silken thread,
>
> ~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,
>

> Ø #*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 || 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 । वेधयन्ती तत: क्रूरा प्रबभ्राम
> दिशो दश ॥२९॥
>
> tanu-dvayena tena_asau pravizya hRdayam nRNAm | vedhayantI tata: krUrA
> prababhrAma dizo daza ||29
>
> ||
>

> *with*
>
> *her doubleton body*
>
> *she*
>
> *wandered thru.out the ten directions,*
>
> *&*
>
> *entered the hearts of humankind,*
>
> *pricking them cruelly*
>
> *. *

>
>
>
> सर्व: स्व-संकल्प.वशाल्_लघुर्_भवति वा गुरु: ।
>
> sarva: sva.samkalpa.vazAt_ laghu:_bhavati vA guru: |
>
> कर्कट्या- उग्रम् वपुस् त्यक्त्वा सूचीत्वम् उररी-कृतम् ॥३०॥
>
> karkaTyA_ugram vapus tyaktvA sUcItvam urarI.kRtam ||30
>
> ||
>

> *thru the strength of its own.self-concept,*
>
> *everything*
>
> *is*
>
> *light or heavy*
>
> *. *
>
> *so karkaTI cast.off her huge hulk*
>
> *and *
>
> *she settled.down in the state of needlehood*
>
> *.*

> *even for virtuous bodies the bondage of their birth does not end*
>
> *:*
>
> *so the reward for her tapas was this pin-bodied Ogressness.*

>
> ~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 Rakshasi,
> performed her austere devotion, in order to become a vile pin for molesting
> mankind.
>
> ~sv.3.32 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.
>

> *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.अनिल्ऐ: । तत्र.एव सा तनु:
> स्थूला गलिता शरद्-अभ्रवत् ॥३३॥
>
> tasyAm dig.anta-bhramaNe pravRttAyAm mahA.anilai: | tatra.eva sA tanu:
> sthUlA galitA zarad-abhravat ||33||
>

> *in her wandering here and there*
>
> *transported by mahA.anila-Great.Airs*
>
> *just there*
>
> *that gross body*
>
> *poured.forth like an autumn raincloud ...*

> *once the `sUchi.air has entered*
>
> *she*
>
> *becomes infective vi.SUchikA.Plague*
>
> *in some helpless body,*
>
> *totally wasted*
>
> *.*

>
> ~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
> Visuchika 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_अपि वा । प्रविश्य जीव-सूचित्वे
> भवत्य्_अन्तर्_विषूचिका ॥३५॥
>
> kasya.cit_tanu-dehasya svasthasya sudhiyo_api vA | pravizya jIva-sUcitve
> bhavaty_antar_viSUcikA ||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 sudhiyo_api vA *- x - *
>
> pravizya jIva-sUcitve *- x - *
>
> bhavaty antar viSUcikA *- x - *

>
> ~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 । क्वचिद् उच्छेद्यते
> पुण्यैर् मन्त्र-ओषधि-तपः-क्रमै: ॥३६॥
>
> evam kvacit tRpyati sA durbuddhi-hRdaya-AsthitA | kvacid ucchedyate
> puNyair mantra-oSadhi-tapa:kramai: ||
>
> 36
>
> ||
>
> .
>

> *so*
>
> *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*
>
> *. *

>
> ~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.
>
> #tRp #ucched #mantra #oSadhi #tapas
>
>
>
>
>
> आसीद्_बहूनि वर्षाणि भ्रमणा_एक-परायणा । देह-द्वयेन गच्छन्ती व्योम्नि भूमि
> .तले तथा ॥३७॥
>
> AsId_bahUni varSANi bhramaNA_eka-parAyaNA | deha-dvayena gacchantI vyomni
> bhUmi.tale tathA ||37
>
> ||
>

> *she*
>
> *wandered wide for many years,*
>
> *a constant round of wandering,*
>
> *going.about in two sorts of body,*
>
> *flying,*
>
> *and treading earth*
>
> *.*

>
> ~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_अङ्गुलि-तिरोहिता । प्रभा-तिरोहिता व्योम्नि
> वस्त्रे सूत्र-तिरोहिता ॥३८॥
>
> rAjas-tirohitA bhUmau haste_aGguli-tirohitA | prabhA-tirohitA vyomni
> vastre sUtra-tirohitA ||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*
>
> *...*

> *s*he'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.
>
>
>
>
>
> अर्थ-हीने गतच्छाये शून्या उच्छ्वास-कारिणी । मक्षिकावात-हरिते श्री-वृक्ष-
> परिवर्जिते ॥४०॥
>
> artha-hIne gatacchAye zUnyA ucchvAsa-kAriNI | makSikAvAta-harite
> zrI-vRkSa-parivarjite ||40||
>
> स्थूल-अस्थि-ग्रन्थि-वलिते नित्य-कम्प-स्फुरत्तमे । अनात्मीय-अच्छ-नीहारे_
> अशुद्ध-अंशुक-कृत-भ्रमे ॥४१॥
>
> sthUla_asthi-granthi=valite nitya.kampa-sphurat_tame |
> an.AtmIya-accha-nIhAre_a.zuddha-amzuka=kRta+bhrame ||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 *
>
> *is *
>
> *an endless earthquake in the dark;*
>
> *in a characterless clear fog*
>
> *a delusion made of colored rays*
>
> *. *

>
>
>
> ~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.
>
> ~sv.3.41 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,
>

> 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 – *

> *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 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.
>
>
>
> माल-अभ्र-लेखा-संसारे स्वाङ्गुलि-व्रण-गर्तके ।
>
> mAla-abhra-lekhA-sam.sAre svAGguli-vraNa-gartake |
>
> स्पन्द-अवश्याय-पृषति पद-वल्मीक-पर्वते ॥४३॥
>
> spanda-avazyAya-pRSati pada-valmIka-parvate ||43||
>

> *she hides in cloudy places;*
>
> *and in a finger.prick;*
>
> *in frost.bitten hans & ant.bitten feet*
>
> *.*

>
> ~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,

> *she's in a rotten betel.nut,*
>
> *in a putrid pool,*
>
> *and at many a crossroads*
>
> *where travelers take shelter*
>
> *.*

>
> ~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.
>
>
>
> ग्रस्त-यूक-नर-ओघ-असृक्-पूर्ण-सृक्कि-नख-आस्यताम् ।
>
> grasta-yUka-nara-ogha-asRk-pUrNa-sRkki-nakha-AsyatAm |
>
> दधता-अङ्गष्ठ-पक्षेण क्रान्ते सर्वत्र यायिनी ॥४६॥
>
> dadhatA-aGgaSTha-pakSeNa krAnte sarvatra yAyinI ||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 ||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 । गम-आगम-परिश्रान्ता तत्र_अत्यन्त-चिर-
> अध्वगा ॥४७॥
>
> nAnA-viracanA-citra-paTa-pattana-gAminI | gama-Agama-parizrAntA
> tatra_atyanta-cira-adhvagA ||47
>
> ||
>

> *she visits big cities that you see in picture-books:*
>
> *and there she comes*
>
> *and here she goes,*
>
> *exhausted by a journey without any end*
>
> *.*

>
>
>
> नगर-आ-नगरे व्यस्त-सूत्र-भाण्ड-एक-भारिणी ।
>
> तप्ते कलेवर-अरण्ये बलीवर्द-अपवर्तिनी ॥४८॥
>
> nagara-A-nagare vyasta-sUtra-bhANDa-eka-bhAriNI |
>
> tapte kalevara-araNye balIvarda-apavartinI ||48||
>

> *from town to town she runs,*
>
> *a bull in a forest.fire,*
>
> *from corpse to corpse scattered like beads from a broken strand.*

> *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?*

> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20Kathas>

> guptasu, gupte --ind.- in a hidden place #

> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20Kathas>—
> y2013.084 #
> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20Ragh>

>
> #vizramaNa m विश्रमण resting, relaxation; vizrAmaNam विश्रामण -causing to
> rest. —
>
> #paricyuta परिच्युत –pari-cyuta -fallen or descended from (abl.) MBh.
> Ka1v.; 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 yUthAd 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) #

> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20Kap>

> (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 कठिनापि न साऽअकरोत् ।
>
> न हि तीक्ष्णो बहि: कार्यो निजत्वम् विजहाति चेत् ॥५०॥
>
> vedhanam karma-saMzliSTA kaThinApi na sA'akarot |
>
> na hi tIkSNo bahi: kAryo nijatvam vijahAti cet ||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.*

> between good and evil actions mbh.12. 4220 (v.l. *sam.*kliSTa k.);

> tuSa-lekhA- iva pavana-zaktyA *sam.*sRti-rUpayA ||52||

>
> 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 —
>

> *sam.*sRti-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.Creation*.

> takes*.up* the thread,

>
> so
>
> she infects
>
> the heart with her paralysis. 54
>
>
>
>
>
> तीक्ष्णैर् अपि चिर-क्षीणाम् पूर्यते निर्विचारणा । दृष्टान्तो_अत्र क्षणात्
> सूच्या पूरितो जर्जर: पट: ॥५५॥
>
> tIkSNair_api cira-kSINAm pUryate nir.vicAraNA | dRSTAnto_atra kSaNAt_sUcyA
> pUrito_ jarjara: paTa: ||55||
>

> *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.*

> *when beads fall from the string*
>
> *fit for `shUchI*
>
> *they fall straight to the Heart.*
>
> *by another tradition*
>
> *quickly the tejas.Fire is like a poet's prickly sun*
>
> *. *

> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20Bhar>

> rUDhatA the state of being used in a conventional sense
>
>
>
> वेधम् पूररयेण इव करोति स्वम् प्रचारिता । प्रकृतेन निजेन_अपि वेधाय
> व्यवहारिता ॥५८॥
>
> vedham pUrarayeNa iva karoti svam pracAritA | prakRtena nijena_api vedhAya
> vyavahAritA ||58
>
> ||
>

> *and she continues regularly,*
>
> *following her innate course,*
>
> *to prick and pierce the bodies of others without regret,*
>
> *for cruelty is her nature*
>
> *.*

>
> ~vlm.3.70 58. 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 । आदीर्घ-वासना-तन्तु: शरीरेष्व्_इव
> चेतनाम् ॥५९॥
>
> sam.cArayati vastreSu sUtram catura-vedhanAt | AdIrgha-vAsanA-tantu:
> zarIreSv_iva cetanAm ||59
>
> ||
>

> *the long=far.stretched-out thread,*
>
> *the vAsanA.Track,*
>
> *ties together the chetana.Sentience of our bodies,*
>
> *as the tailor stitches patches*
>
> *.*

> ~AS: She was running as.if (dhAvantI_iva ) being forced to pierce (*sam.*cAryamANa-vedhena)

> *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*
>
> *.*

>
> ~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 । आन्त्रतन्तम् इवामान्तम्
> उद्गीरन्ती निरीक्षते ॥६३॥
>
> sA dadhAnA tatam sUtram aGguSTha-aGguli-pIDitA | Antratantam ivAmAntam
> udgIrantI nirIkSate ||63
>
> ||
>

> *she presented a long string*
>
> *like a gut.string*
>
> *pinched by thumb and forefinger*
>
> *appearing through her eye*
>
> *.*

> *tho *pierced by heated thought;

> daughter — api durbhagA –*tho *ugly

>
> #agardat
>
> #suvedhita
>
> #ahRdaya
>
>
>
> विना पर-अपकारेण तीक्ष्णा मरणम् ईहते । वेदनाद् रोधिता सूची कर्म-पाशे
> प्रलम्बते ॥६६॥
>
> vinA para-apakAreNa tIkSNA maraNam Ihate | vedanAd rodhitA sUcI karma-pAze
> pralambate ||66||
>

> *unharmed by others,*
>
> *yet the prickly ogress seeks their death -*
>
> *overcome by knowledge*
>
> *she dangled in the karma-noose.*

> *she sprawls like some strange Mistress of the Arts,*
>
> *her arms outstretched*
>
> *.*
>
> *tell me—*
>
> *someone with a figure like that,*
>
> *who wouldn't want her for a friend*
>
> *? *

>
> ~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.
> Ka1v. ; 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 yUthAd iva cyuta:, "like a deer wandering from
> its herd" y1016.004 —y3070.067
>
>
>
> मिश्रिता मूढ-चित्तानाम् वृत्तिभि: प्राकृते जने ।
>
> mizritA mUDha-cittAnAm vRttibhi: prAkRte jane |
>
> तिष्ठत्य्_आत्म-समाम् को_ हि सम्गतिम् त्यक्तुम्_इच्छति ॥ ६८॥
>
> tiSThaty_Atma-samAm ko hi saMgatim tyaktum_icchati ||68
>
> ||
>

> *mixing with the thoughts of foolish minds*
>
> *among the common folk*
>
> *she rests*
>
> *:*
>
> *for whoever would wish to forsake such company*
>
> *?*

> *flowing as prANa and apAna,*
>
> *dwelling in the Heart-lotus,*
>
> *she*
>
> *is the zakti.Power of Sorrow,*
>
> *and a most horrific energy*
>
> *.*
>
> *~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 । उदान-विपरीतत्वाद् उदान-सम.गामिनी ॥७१॥
>
> samAna-vaiparItyena samAna-sama.gAminI |
> udAna-viparItatvAd_udAna-sama.gAminI ||71||
>
> 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-viparItatvAd udAnasama-gAminI ||71||
>
> samAna-vaiparItyena –
>
> samAna-samagAminI –
>
> udAna-viparItatvAd –
>
> 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*

> *tho *every limb; and, at the gate

>
> of the heart, a stabbing Air:—she
>
> is a most madly motley form. 72
>
>
>
> प्रायशो_अविक-हस्त-स्था सुप्त-ऊर्णा गन्ध-कोटरे ।
>
> prAyazo_avika-hasta-sthA supta-UrNA gandha-koTare |
>
> बाल-हस्त-अङ्गुली-तल्प-वेधना-एक-विलासिनी ॥७३॥
>
> bAla-hasta-aGgulI-talpa-vedhanA-eka-vilAsinI ||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*
>
> *.*

> *by getting half a penny*
>
> *a miser thinks it much*
>
> *:*
>
> *such amazing selfishness is hard to uproot*
>
> *.*

>
> ~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 ॥७८॥
>
> mRtim_AzaGkate citrA svArthe na_udeti mUDhatA ||78
>
> ||
>

> *the poor deluded souls of men*
>
> *are food for the two `sUchikAs*
>
> *:*
>
> *what else can they expect but death*
>
> *?*
>
> *stupidity collects no bets*
>
> *.*

>
> ~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. —
>
>
>
> वस्त्र-तन्तु-विभेदेन परमारणम् आशु मे । इदम् संपद्यत इति भवत्य् अन्तर् हि
> निर्मला ॥७९॥
>
> vastra-tantu-vibhedena *paramAraNam_Azu me | idam sam.padyata_ iti
> bhavaty_antar_hi nirmalA ||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
>
> ~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 |
>
> परापराध-विरहाद् व्याधिस् तस्या: प्रवर्तते ॥८०॥
>
> para-aparAdha-virahAd_vyAdhis_tasyA: pravartate ||80
>
> ||
>

> *the dross of the needle wears.away with sewing,*
>
> *even without being polished.*
>
> *whether from feeding on another or not,*
>
> *disease develops*
>
> *.*

>
> ~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 क्षणाद्_वि.स्म्Rतिम्_एति सा । तीक्ष्ण-भेद-
> करी क्रूरा सूची चेष्टा_इव द्ऐविकी ॥ ८१॥
>
> sUkSmA_adRzyA ca_eva dAtrI kSaNAd_vi.smRtim_eti sA | tIkSNa-bheda-karI
> krUrA sUcI ca_iSTA_iva daivikI ||81||
>

> sUkSmA_adRzyA ca_eva dAtrI - *x = *
>
> kSaNAd_vi.smRtim_eti sA - *x + *
>
> tIkSNa-bheda-karI krUrA - *x = *
>
> sUcI ca_iSTA_iva daivikI - *x. *
>
> *a subtle and unseen donor*
>
> *she gives instant forgetfulness*
>
> *a sharply cruel hair-splitter*
>
> *sUchI felt like a *goddess.*

>
> * sUcI was iSTA_iva daivikI
>

> #div -> #deva -> #daiva -> #*daivika‑* -am #*daivikI* - peculiar or
> relating to the gods, coming from gods, *divine* *pur. • #*daivikam* - a

> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20L>

> ceSTam moving the limbs, gesture #

> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20Mn>

> behaviour, manner of life #

> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20Hariv>

> ceSTA -moving any limb, gesture #

> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20Mn>
> action, endeavour, exertion #
> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20AsvSr>
> #
> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20SvetUp>
> #
> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20Bhag>
> doing, performing #
> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20Mn>
> behaving, manner of life #
> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20Mn>
> #
> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20KapS>

> cf. aceSTa, naSTaceSTa, nizceSTa #ceSTaka making effort or exertion #

> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20W>

> ceSTaka: a kind of coitus ceSTa nirUpaNa m -observing any one's actions
> #ceSTArha -worthy of effort #ceSTita -set in motion; #

> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20W>with
> effort, exerted#
> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20W>

> ceSTam -moving any limb, gesture #

> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20Mn>
> #
> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20Susr>
> #
> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20VarB%E1%B9%9BS>

> doing, action, behaviour #ceSTitavya m n. impers. to be done or managed
> mbh. 12.4919. —
>

> *jd.81 sUkSmA_adRzyA caiva dAtrI – *a subtle and undetected giver* -
> kSaNAd 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.
>
>
>
> तन्तु-वेधन-मात्रेण हतो_अन्य इति तोषिता । दुर्जनो येन तेन -एव नाशितेन -इति
> दृष्टताम् ॥८२॥
>
> tantu-vedhana-mAtreNa hato_anya_ iti toSitA | durjano_ yena tena_eva
> nAzitena_iti dRSTatAm ||82
>
> ||
>

> *so*
>
> *she is satisfied when somebody,*
>
> *by her thread.needling,*
>
> *is killed*
>
> *:*
>
> *for the wicked are ever delighted to see destruction*
>
> *.*

>
> ~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.‑*karaNa*m -करणम् spinning. • t.-
> *kAryam* -कार्यम् a web. • t.-*kITa*: -कीटः a silk-worm. • t.‑*nAbha*: -

> *valMIki of the ANTHILL said—*

>
>
>
> इत्य् उक्तवत्य् अथ मुनौ दिवसो जगाम
>
> ity uktavaty atha munau divaso jagAma
>
> सायम्तनाय विधये_अस्तमिनो जगाम ।
>
> sAyamtanAya vidhaye_astamino jagAma |
>
> स्नातुम् सभा कृत-नमस्करणा जगाम
>
> snAtum sabhA kRta-namaskaraNA jagAma
>
> श्याम-क्षये रवि-करैश्_च सह-आजगाम ॥८४॥
>
> zyAma-kSaye ravi-karaiz_ca saha-AjagAma ||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.*

>
> ity uktavaty 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-karaiz_ca saha AjagAma –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. )
>

> *a*nd 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's subeams were gone. 84
>
>
>
>
>

> *o*ॐ*m*

> *o**ॐm*

>
>
>
> "Rare Ramana video", with a wise Cow, and a monkey Prince!
>
> http://www.youtube.com/watch?v=w814-Pj3bm8

> <http://www.youtube.com/watch?v=w814-Pj3bM8>
>
>
>
>
>
>
>
> .z84
>
>
>
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Jiva Das

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Jul 8, 2021, 8:28:49 AM7/8/21

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DN3070 ON PINS AND NEEDLES 1.AG06-08

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

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
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