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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-73

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श्रीवसिष्ठ उवाच ।
कर्कटीकटुवृत्तान्तं सर्वमाकर्ण्य वासवः ।
नारदं परिपप्रच्छ पुनर्जातकुतूहलः ॥ १ ॥
śrīvasiṣṭha uvāca ,
karkaṭīkaṭuvṛttāntaṃ sarvamākarṇya vāsavaḥ ,
nāradaṃ paripapraccha punarjātakutūhalaḥ 1
1. śrī-vasiṣṭha uvāca karkaṭī-kaṭu-vṛttāntam sarvam ākarṇya
vāsavaḥ nāradam paripapraccha punar-jāta-kutūhalaḥ
1. śrī-vasiṣṭha uvāca vāsavaḥ karkaṭī-kaṭu-vṛttāntam sarvam
ākarṇya punar-jāta-kutūhalaḥ nāradam paripapraccha
1. Śrī Vasiṣṭha said: Having heard the entire harsh account of Karkaṭī, Indra, his curiosity (kutūhala) rekindled, questioned Nārada again.
शक्र उवाच ।
सूचीवृत्तपिशाचत्वं तपसोपार्ज्य तत्तया ।
कर्कट्या हिममर्कट्या के भुक्ता विभवा मुने ॥ २ ॥
śakra uvāca ,
sūcīvṛttapiśācatvaṃ tapasopārjya tattayā ,
karkaṭyā himamarkaṭyā ke bhuktā vibhavā mune 2
2. śakra uvāca sūcī-vṛtta-piśācatvam tapasā upārjya tat
tayā karkaṭyā hima-markaṭyā ke bhuktāḥ vibhavāḥ mune
2. śakra uvāca mune tayā karkaṭyā hima-markaṭyā
sūcī-vṛtta-piśācatvam tapasā upārjya tat ke vibhavāḥ bhuktāḥ
2. Indra said: O sage (mune), having acquired that fiendish nature (piśācatvam) which was Sūcī's destiny by means of austerity (tapas), what enjoyments (vibhava) were consumed by Karkaṭī, the 'ice-ape'?
श्रीनारद उवाच ।
जीवसूच्याः पिशाचत्वं गतायाः शक्र पेलवम् ।
आसीत्कार्ष्णायसी सूची तस्याः समवलम्बनम् ॥ ३ ॥
śrīnārada uvāca ,
jīvasūcyāḥ piśācatvaṃ gatāyāḥ śakra pelavam ,
āsītkārṣṇāyasī sūcī tasyāḥ samavalambanam 3
3. śrī nārada uvāca jīvasūcyāḥ piśācatvam gatāyāḥ śakra
pelavam āsīt kārṣṇāyasī sūcī tasyāḥ samavalambanam
3. śakra jīvasūcyāḥ piśācatvam gatāyāḥ tasyāḥ
pelavam kārṣṇāyasī sūcī samavalambanam āsīt
3. Śrī Nārada said: O Śakra, for that spirit-needle who had become a ghost, a subtle black-iron needle served as her support.
तत्समालम्बनं त्यक्त्वा व्योमवातरथस्थया ।
प्राणमारुतमार्गेण तया देहप्रविष्टया ॥ ४ ॥
tatsamālambanaṃ tyaktvā vyomavātarathasthayā ,
prāṇamārutamārgeṇa tayā dehapraviṣṭayā 4
4. tatsamālambanam tyaktvā vyomavātarathasthayā
prāṇamārutamārgeṇa tayā dehaprāviṣṭayā
4. tayā tatsamālambanam tyaktvā vyomavātarathasthayā
prāṇamārutamārgeṇa dehaprāviṣṭayā
4. Having abandoned that support, she, who was situated in a chariot of sky-wind and had entered a body through the channel of the vital breath.
सर्वेषामान्त्रतन्त्रीणां स्नायुमेदोवसासृजाम् ।
रन्ध्रेण पक्षिणेवान्तर्निलीनं मलिनात्मनाम् ॥ ५ ॥
sarveṣāmāntratantrīṇāṃ snāyumedovasāsṛjām ,
randhreṇa pakṣiṇevāntarnilīnaṃ malinātmanām 5
5. sarveṣām āntratantrīṇām snāyumedovasāsṛjām
randhreṇa pakṣiṇā iva antarnilīnam malinātmanām
5. sarveṣām āntratantrīṇām snāyumedovasāsṛjām
malinātmanām randhreṇa pakṣiṇā iva antarnilīnam
5. Through an opening among all the intestinal vessels, sinews, fat, marrow, and blood of those with impure souls (ātman), she concealed herself within, just like a bird.
यस्यां नाड्यां नभोवायुर्माति तत्तामुपेतया ।
तत्र शूलं कृतं स्थूलन्यग्रोधाग्र इवोत्कटम् ॥ ६ ॥
yasyāṃ nāḍyāṃ nabhovāyurmāti tattāmupetayā ,
tatra śūlaṃ kṛtaṃ sthūlanyagrodhāgra ivotkaṭam 6
6. yasyām nāḍyām nabhovāyuḥ māti tat tām upetayā
tatra śūlam kṛtam sthūlanyagrodhāgra iva utkaṭam
6. yasyām nāḍyām nabhovāyuḥ māti tayā tām upetayā
tatra sthūlanyagrodhāgra iva utkaṭam śūlam kṛtam
6. By her, having entered that subtle channel in which even the ethereal air can be contained, an excruciating pain, as severe as the tip of a thick banyan tree, was inflicted there.
तच्छरीरेन्द्रियैस्तानि तथान्यानि बहूनि च ।
भुक्तानि नरमांसानि भोजनान्युचितानि च ॥ ७ ॥
taccharīrendriyaistāni tathānyāni bahūni ca ,
bhuktāni naramāṃsāni bhojanānyucitāni ca 7
7. tat śarīrendriyaiḥ tāni tathā anyāni bahūni
ca bhuktāni naramāṃsāni bhojanāni ucitāni ca
7. tāni naramāṃsāni tathā anyāni bahūni ca
ucitāni bhojanāni tat śarīrendriyaiḥ bhuktāni
7. By those bodies and sense organs, those human meats, and similarly many other appropriate foods, were consumed.
सुप्तं विवलितानल्पमालया मुग्धबालया ।
कान्तवक्षःस्थलस्यूतसृष्टपत्रकपोलया ॥ ८ ॥
suptaṃ vivalitānalpamālayā mugdhabālayā ,
kāntavakṣaḥsthalasyūtasṛṣṭapatrakapolayā 8
8. suptam vivalitānalpamālayā mugdhabālayā
kāntavakṣaḥsthalasyūtasṛṣṭapatrakapolayā
8. suptam vivalitānalpamālayā mugdhabālayā
kāntavakṣaḥsthalasyūtasṛṣṭapatrakapolayā
8. While sleeping, by the innocent girl with a greatly disturbed garland, whose cheeks, adorned with leaf-patterns, were imprinted upon her lover's chest.
विद्रुतं वीतशोकासु विहङ्गा वनवीथिषु ।
कल्पद्रुमौघपुष्पाग्रद्विगुणाम्भोजपङ्क्तिषु ॥ ९ ॥
vidrutaṃ vītaśokāsu vihaṅgā vanavīthiṣu ,
kalpadrumaughapuṣpāgradviguṇāmbhojapaṅktiṣu 9
9. vidrutam vītaśokāsu vihaṅgāḥ vanavīthiṣu
kalpadrumaughapuṣpāgradviguṇāmbhojapaṅktiṣu
9. vihaṅgāḥ vītaśokāsu kalpadrumaughapuṣpāgradviguṇāmbhojapaṅktiṣu
vanavīthiṣu vidrutam
9. The birds dispersed swiftly in the sorrow-free forest paths, which contained rows of lotuses twice as splendid as the prime flowers from throngs of wish-fulfilling trees.
पीत आमोदमन्दारमकरन्दकणासवः ।
वनेष्वमरशैलानामलिन्यामलिलीलया ॥ १० ॥
pīta āmodamandāramakarandakaṇāsavaḥ ,
vaneṣvamaraśailānāmalinyāmalilīlayā 10
10. pītaḥ āmodamandāramakarandakaṇāsavaḥ
vaneṣu amaraśailānām alinām alilīlayā
10. āmodamandāramakarandakaṇāsavaḥ pītaḥ
amaraśailānām vaneṣu alinām alilīlayā
10. The liquor, made of fragrant drops of Mandāra nectar, was drunk in the forests of the immortal mountains with the playful ease of bees.
चर्वितानि शवाङ्गानि गृध्र्याऽऽगर्तानि वृद्धया ।
खड्गपृष्ठ्येव संग्रामे वीराङ्गानि जवेद्धया ॥ ११ ॥
carvitāni śavāṅgāni gṛdhryā''gartāni vṛddhayā ,
khaḍgapṛṣṭhyeva saṃgrāme vīrāṅgāni javeddhayā 11
11. carvitāni śavāṅgāni gṛdhryā āgartāni vṛddhayā
khaḍgapṛṣṭhī iva saṃgrāme vīrāṅgāni javeddhayā
11. vṛddhayā gṛdhryā śavāṅgāni carvitāni āgartāni
iva saṃgrāme javeddhayā khaḍgapṛṣṭhī vīrāṅgāni
11. Just as an old female vulture gnaws at the stirred-up limbs of corpses, so does a swift, powerful war-horse (khaḍgapṛṣṭhī) tear apart the limbs of heroes in battle.
सर्वाङ्गकोशनाडीषु दिक्ष्विवानिललेखया ।
उड्डीनमवडीनं च काचौघव्योमवीथिषु ॥ १२ ॥
sarvāṅgakośanāḍīṣu dikṣvivānilalekhayā ,
uḍḍīnamavaḍīnaṃ ca kācaughavyomavīthiṣu 12
12. sarvāṅgakośanāḍīṣu dikṣu iva anilalekhayā
uḍḍīnam avaḍīnam ca kācaughavyomavīthiṣu
12. anilalekhayā dikṣu iva,
sarvāṅgakośanāḍīṣu ca kācaughavyomavīthiṣu uḍḍīnam avaḍīnam ca (bhavati)
12. Just as streaks of wind (analilekhayā) move in all directions, so too there is a rising and falling motion (uḍḍīnamavaḍīnam) within all the body's sheaths and subtle channels (sarvāṅgakośanāḍīṣu), and in the vast paths of the sky (vyomavīthiṣu) that resemble masses of glass (kācaugha).
विराडात्महृदि प्राणवातस्पन्दाः स्फुरन्ति तु ।
यथा तथा प्रस्फुरितं प्रतिदेहगृहं तया ॥ १३ ॥
virāḍātmahṛdi prāṇavātaspandāḥ sphuranti tu ,
yathā tathā prasphuritaṃ pratidehagṛhaṃ tayā 13
13. virāṭ ātmahṛdi prāṇavātaspandāḥ sphuranti tu
yathā tathā prasphuritam pratidehagṛham tayā
13. tu prāṇavātaspandāḥ virāṭ ātmahṛdi sphuranti yathā
tathā tayā pratidehagṛham prasphuritam (asti)
13. Indeed, the pulsations of the vital breath (prāṇavāta) throb within the heart of the universal self (virāḍātman). In the same way, this manifestation occurs in every individual body-house by that [divine consciousness or power (śakti)].
सर्वप्राणिशरीरेषु भान्ति चिच्छक्तयस्तथा ।
दीपप्रभाभासितया गृहिण्येव स्वसद्मसु ॥ १४ ॥
sarvaprāṇiśarīreṣu bhānti cicchaktayastathā ,
dīpaprabhābhāsitayā gṛhiṇyeva svasadmasu 14
14. sarvaprāṇiśarīreṣu bhānti cicchaktayaḥ tathā
dīpapravābhāsitayā gṛhiṇyā iva svasadmasu
14. tathā sarvaprāṇiśarīreṣu cicchaktayaḥ bhānti iva
dīpapravābhāsitayā gṛhiṇyā svasadmasu (bhānti)
14. Similarly, the powers of consciousness (śakti) shine within the bodies of all living beings, just as a housewife (gṛhiṇī), radiant with the light of a lamp, [shines] in her own homes (svasadmasu).
विहृतं रुधिरेष्वन्तर्द्रवशक्त्येव वारिषु ।
अब्धिष्वावर्तवृत्त्येव जठरेषु विवल्गितम् ॥ १५ ॥
vihṛtaṃ rudhireṣvantardravaśaktyeva vāriṣu ,
abdhiṣvāvartavṛttyeva jaṭhareṣu vivalgitam 15
15. vihṛtam rudhireṣu antar dravaśaktyā iva vāriṣu
abdhiṣu āvartavṛttyā iva jaṭhareṣu vivargitam
15. rudhireṣu antar dravaśaktyā vāriṣu iva vihṛtam,
abdhiṣu āvartavṛttyā iva jaṭhareṣu vivargitam
15. It moved about within the blood, as if by a liquid power (śakti) within waters, and it throbbed within the stomachs, as if by the action of whirlpools in oceans.
सुप्तं मेदःसु शुभ्रेषु शेषाङ्गेष्विव शौरिणा ।
स्वादितश्चाङ्गगन्धोऽन्तः पीतशक्त्यामृतं यथा ॥ १६ ॥
suptaṃ medaḥsu śubhreṣu śeṣāṅgeṣviva śauriṇā ,
svāditaścāṅgagandho'ntaḥ pītaśaktyāmṛtaṃ yathā 16
16. suptam medaḥsu śubhreṣu śeṣāṅgeṣu iva śauriṇā
svāditaḥ ca aṅg-gandhaḥ antaḥ pītaśaktyāmṛtam yathā
16. śubhreṣu medaḥsu śauriṇā śeṣāṅgeṣu iva suptam.
ca antaḥ aṅg-gandhaḥ pītaśaktyāmṛtam yathā svāditaḥ.
16. It slept in the pure fats, just like Śauri (Krishna) on the limbs of Śeṣa. And the body's fragrance was tasted within, as if it were the drunk nectar of energy (śakti).
तरुगुल्मौषधादीनां हृदौजान्यनिलश्रिया ।
परिभुक्तान्यशुक्लानि हिंसयोधीकृतानि च ॥ १७ ॥
tarugulmauṣadhādīnāṃ hṛdaujānyanilaśriyā ,
paribhuktānyaśuklāni hiṃsayodhīkṛtāni ca 17
17. tarugulmauṣadhādīnām hṛdojāni anilaśriyā
paribhuktāni aśuklāni hiṃsayā udhīkṛtāni ca
17. tarugulmauṣadhādīnām hṛdojāni anilaśriyā paribhuktāni,
aśuklāni ca hiṃsayā udhīkṛtāni.
17. The vital essences of trees, bushes, medicinal plants, and others were consumed by the power of the wind, and they were rendered impure (transformed) and extracted by force.
अथो जीवमयी सूची स्यामिति स्थावरेण सा ।
संपन्ना तापसी सूची चेतना पावनी सिता ॥ १८ ॥
atho jīvamayī sūcī syāmiti sthāvareṇa sā ,
saṃpannā tāpasī sūcī cetanā pāvanī sitā 18
18. atho jīvamayī sūcī syām iti sthāvareṇa sā
sampannā tāpasī sūcī cetanā pāvanī sitā
18. atho sā sthāvareṇa "jīvamayī sūcī syām" iti sampannā; [sā] tāpasī sūcī [eva] cetanā pāvanī sitā [abhūvat].
18. Now then, with the thought, 'May I be a living point of consciousness (sūcī),' she became endowed by the immobile (sthāvara) principle; that ascetic point of consciousness (sūcī) became conscious (cetanā), purifying (pāvanī), and pure (sitā).
अदृश्यया तया चेह मारुतोग्रतुरंगया ।
अयःसूच्याऽनिलतया वहन्त्या दिक्ष्वरुद्धया ॥ १९ ॥
adṛśyayā tayā ceha mārutograturaṃgayā ,
ayaḥsūcyā'nilatayā vahantyā dikṣvaruddhayā 19
19. adṛśyayā tayā ca iha mārutogra-turaṅgayā
ayaḥsūcyā anilatayā vahantyā dikṣu aruddhayā
19. iha ca tayā adṛśyayā mārutogra-turaṅgayā
ayaḥsūcyā anilatayā vahantyā dikṣu aruddhayā
19. And here, by that invisible divine power (śakti), whose fierce horses are like the wind, like an iron needle, moving as swiftly as the wind, unhindered in all directions.
पतिं भुक्तं विलसितं दत्तं दापितमाहृतम् ।
नर्तितं गीतमुषितमनन्तैः प्राणिदेहकैः ॥ २० ॥
patiṃ bhuktaṃ vilasitaṃ dattaṃ dāpitamāhṛtam ,
nartitaṃ gītamuṣitamanantaiḥ prāṇidehakaiḥ 20
20. patim bhuktam vilasitam dattam dāpitam āhṛtam
nartitam gītam uṣitam anantaiḥ prāṇi-dehakaiḥ
20. anantaiḥ prāṇi-dehakaiḥ patim bhuktam vilasitam
dattam dāpitam āhṛtam nartitam gītam uṣitam
20. The master, what was enjoyed, what was sported, what was given, what was caused to be given, what was brought, what was made to dance, what was sung, what was resided (in) – all by countless bodies of living beings.
अदृश्ययाऽशरीरिण्या मनःपवनदेहया ।
कृतमाकाशरूपिण्या न तदस्ति न यत्तया ॥ २१ ॥
adṛśyayā'śarīriṇyā manaḥpavanadehayā ,
kṛtamākāśarūpiṇyā na tadasti na yattayā 21
21. adṛśyayā aśarīriṇyā manaḥ-pavana-dehayā
kṛtam ākāśa-rūpiṇyā na tat asti na yat tayā
21. tayā adṛśyayā aśarīriṇyā manaḥpavanadehayā
ākāśarūpiṇyā yat kṛtam tat na asti na
21. By that invisible, bodiless divine power (śakti), whose form consists of mind and vital air, and who takes the form of space, there is nothing that has not been accomplished by her.
मत्तया शक्तयास्वादरसाच्चलितमेतया ।
कालमालानमाश्रित्य करिण्येव विवल्गितम् ॥ २२ ॥
mattayā śaktayāsvādarasāccalitametayā ,
kālamālānamāśritya kariṇyeva vivalgitam 22
22. mattayā śaktyā āsvādarasāt calitam etayā
kālam ālānam āśritya kariṇyā iva vivargitam
22. etayā mattayā śaktyā āsvādarasāt calitam
vivargitam iva kariṇyā kālam ālānam āśritya
22. By this intoxicated divine power (śakti), stirred by the relish of experience, there was a display (manifestation), as if by a female elephant relying on time (kāla) as its tying-post.
कल्लोलबहुलाधूतदेहदृष्टनदीष्वलम् ।
वेगैर्वेधुर्यकारिण्या मत्तया मकरायितम् ॥ २३ ॥
kallolabahulādhūtadehadṛṣṭanadīṣvalam ,
vegairvedhuryakāriṇyā mattayā makarāyitam 23
23. kallolabahulādhūtadehādṛṣṭanadīṣu alam
vegaiḥ vedhuryakāriṇyā mattayā makarāyitam
23. mattayā vedhuryakāriṇyā vegaiḥ
kallolabahulādhūtadehādṛṣṭanadīṣu alam makarāyitam
23. In the rivers, whose bodies appeared greatly agitated by numerous waves, an intoxicated (female entity), causing distress with her powerful currents, exceedingly behaved like a crocodile (makarāyitam).
अशक्तया निगिरितुं मेदोमांसं तथा हृदि ।
नूनं रुदितमर्थाढ्यवृद्धातुरधिया यथा ॥ २४ ॥
aśaktayā nigirituṃ medomāṃsaṃ tathā hṛdi ,
nūnaṃ ruditamarthāḍhyavṛddhāturadhiyā yathā 24
24. aśaktyā nigiritum medomāṃsaṃ tathā hṛdi
nūnaṃ ruditam arthāḍhyavṛddhāturadhiyā yathā
24. aśaktyā medomāṃsaṃ nigiritum tathā hṛdi
nūnaṃ ruditam arthāḍhyavṛddhāturadhiyā yathā
24. And being unable to swallow the fat and flesh, she certainly wept deeply, just as a mind burdened by the conditions of a rich, old, and sick person (would weep).
अजोष्ट्रमृगहस्त्यश्वसिंहव्याघ्रादिनर्तितम् ।
नर्तक्येव चिरं रङ्गे वलयाङ्गदमङ्गके ॥ २५ ॥
ajoṣṭramṛgahastyaśvasiṃhavyāghrādinartitam ,
nartakyeva ciraṃ raṅge valayāṅgadamaṅgake 25
25. ajauṣṭramṛgahastyaśvasiṃhavyāghrādinartitam
nartakyā iva ciraṃ raṅge valayāṅgadam aṅgake
25. nartakyā iva ciraṃ raṅge valayāṅgadam aṅgake
ajauṣṭramṛgahastyaśvasiṃhavyāghrādinartitam
25. For a long time on the stage, just like a female dancer, she made her bracelets and armlets on her limbs sway, (through movements) mimicking goats, camels, deer, elephants, horses, lions, tigers, and other animals.
बहिरन्तश्च वायूनामेकत्वमनुजातया ।
गन्धलेखिकयेवान्तः स्थितं दुर्बलया तथा ॥ २६ ॥
bahirantaśca vāyūnāmekatvamanujātayā ,
gandhalekhikayevāntaḥ sthitaṃ durbalayā tathā 26
26. bahiḥ antaḥ ca vāyūnām ekatvam anujātayā
gandhalekhikayā iva antaḥ sthitaṃ durbalayā tathā
26. durbalayā bahiḥ ca antaḥ vāyūnām ekatvam
anujātayā tathā gandhalekhikayā iva antaḥ sthitaṃ
26. And by the weak one, who had achieved the oneness of the outer and inner airs (vāyu), it was thus that, just like a fragrance-writer, (she managed) that which is subtly situated within.
मन्त्रौषधितपोदानदेवपूजादिभिर्हता ।
बहिर्गिरिनदीतुङ्गतरङ्गवदुपद्रुता ॥ २७ ॥
mantrauṣadhitapodānadevapūjādibhirhatā ,
bahirgirinadītuṅgataraṅgavadupadrutā 27
27. mantrauṣadhitapodānadevapūjādibhiḥ hatā
bahiḥ girinadītuṅgataraṅgavat upadrutā
27. mantrauṣadhitapodānadevapūjādibhiḥ hatā
bahiḥ girinadītuṅgataraṅgavat upadrutā
27. It is suppressed by means of incantations (mantras), medicinal remedies, spiritual austerities (tapas), charitable donations (dāna), worship of deities, and similar practices. Yet, it remains agitated, like the high waves of a mountain river flowing outside.
दीपप्रभेवाविज्ञातगतिर्गत्याशु लीयते ।
अयःसूच्यां मातरीव तत्र निर्वृतिमेति सा ॥ २८ ॥
dīpaprabhevāvijñātagatirgatyāśu līyate ,
ayaḥsūcyāṃ mātarīva tatra nirvṛtimeti sā 28
28. dīpaprabhā iva avijñātagatiḥ gatyā āśu līyate
ayaḥsūcyām mātari iva tatra nirvṛtim eti sā
28. sā avijñātagatiḥ dīpaprabhā iva gatyā āśu
līyate tatra ayaḥsūcyām mātari iva nirvṛtim eti
28. It, whose movement is imperceptible, quickly merges by its own course, like the flame of a lamp. There, it attains complete tranquility (nirvṛti), just as an iron needle (merges) into its mother (ore).
स्ववासनानुसारेण सर्व आस्पदमीहते ।
सूचित्वमेव राक्षस्या सूचीत्वेनास्पदीकृतम् ॥ २९ ॥
svavāsanānusāreṇa sarva āspadamīhate ,
sūcitvameva rākṣasyā sūcītvenāspadīkṛtam 29
29. svavāsanānusāreṇa sarvaḥ āspadam īhate
sūcitvam eva rākṣasyāḥ sūcītvena āspadīkṛtam
29. sarvaḥ svavāsanānusāreṇa āspadam īhate
rākṣasyāḥ sūcitvam eva sūcītvena āspadīkṛtam
29. Everyone strives for their own place (āspada) in accordance with their latent tendencies (vāsanā). Indeed, the very state of being a needle (sūcitvam) that belonged to a female demon (rākṣasī) was made its place (āspada) through its needle-like nature.
सर्वा विहृत्यापि दिशः स्वमेवास्पदमापदि ।
जीवसूची लोहसूचीमिवायाति जडो जनः ॥ ३० ॥
sarvā vihṛtyāpi diśaḥ svamevāspadamāpadi ,
jīvasūcī lohasūcīmivāyāti jaḍo janaḥ 30
30. sarvāḥ vihṛtya api diśaḥ svam eva āspadam
āpadi jīvasūcī lohasūcīm iva āyāti jaḍaḥ janaḥ
30. jaḍaḥ janaḥ sarvāḥ diśaḥ vihṛtya api āpadi
svam eva āspadam āyāti jīvasūcī lohasūcīm iva
30. Even after wandering in all directions, a dull-witted person (jaḍa jana) returns to their own place (āspada) when in distress, just as a 'living needle' (jīvasūcī) returns to an iron needle (lohasūcī).
एवं प्रयतमाना सा विहरन्ती दिशो दश ।
मानसीं तृप्तिमायाता न शारीरीं कदाचन ॥ ३१ ॥
evaṃ prayatamānā sā viharantī diśo daśa ,
mānasīṃ tṛptimāyātā na śārīrīṃ kadācana 31
31. evam prayatamānā sā viharantī diśaḥ daśa
mānasīm tṛptim āyātā na śārīrīm kadācana
31. sā evaṃ prayatamānā daśa diśaḥ viharantī
mānasīm tṛptim āyātā na śārīrīm kadācana
31. In this way, as she strove and roamed the ten directions, she attained mental satisfaction, but never any bodily contentment.
सति धर्मिणि धर्मा हि संभवन्तीह नासति ।
शरीरं विद्यते यस्य तस्य तत्किल तृप्यति ॥ ३२ ॥
sati dharmiṇi dharmā hi saṃbhavantīha nāsati ,
śarīraṃ vidyate yasya tasya tatkila tṛpyati 32
32. sati dharmiṇi dharmāḥ hi saṃbhavanti iha na asati
śarīram vidyate yasya tasya tat kila tṛpyati
32. hi dharmāḥ iha sati dharmiṇi saṃbhavanti na asati
yasya śarīram vidyate tasya tat kila tṛpyati
32. Qualities (dharmāḥ) can only arise when there is a substance that possesses them, not when there is nothing. For whoever possesses a body, that very body surely experiences satisfaction.
अथ तृप्तस्य देहस्य स्मरणात्प्राक्तनस्य सा ।
बभूव दुःखितस्वान्ता पूर्णोदरसुखार्थिनी ॥ ३३ ॥
atha tṛptasya dehasya smaraṇātprāktanasya sā ,
babhūva duḥkhitasvāntā pūrṇodarasukhārthinī 33
33. atha tṛptasya dehasya smaraṇāt prāktanasya sā
babhūva duḥkhitasvāntā pūrṇodarasukhārthinī
33. atha sā prāktanasya tṛptasya dehasya smaraṇāt
duḥkhitasvāntā pūrṇodarasukhārthinī babhūva
33. Then, upon recollecting the satisfaction of her former body, she became distressed in her inner being, yearning for the pleasure of a full stomach.
ततः प्राक्तनदेहार्थं करिष्ये विपुलं तपः ।
इति संचिन्त्य तपसे देशं निर्णीय सात्मना ॥ ३४ ॥
tataḥ prāktanadehārthaṃ kariṣye vipulaṃ tapaḥ ,
iti saṃcintya tapase deśaṃ nirṇīya sātmanā 34
34. tataḥ prāktanadehārtham kariṣye vipulam tapaḥ
iti saṃcintya tapase deśam nirṇīya sātmanā
34. tataḥ 'prāktanadehārtham vipulam tapaḥ kariṣye'
iti saṃcintya tapase deśam nirṇīya sātmanā
34. Then, thinking, 'I shall perform extensive austerity (tapas) for the sake of my former body,' she, having thus considered and having determined a place for this ascetic practice by herself...
विवेशाकाशगृध्रस्य हृदयं तरुणस्य सा ।
प्राणमारुतमार्गेण खं खगीव बिलेशया ॥ ३५ ॥
viveśākāśagṛdhrasya hṛdayaṃ taruṇasya sā ,
prāṇamārutamārgeṇa khaṃ khagīva bileśayā 35
35. viveśa ākāśagṛdhrasya hṛdayam taruṇasya sā
prāṇamārutamārgeṇa kham khagī iva bileśayā
35. sā taruṇasya ākāśagṛdhrasya hṛdayam
prāṇamārutamārgeṇa kham bileśayā khagī iva viveśa
35. She entered the heart of the young sky-vulture, using the pathway of his vital breath (prāṇa-māruta), just as a female bird (khagī) residing in a nest (bileśayā) flies up into the sky.
गृध्रः स्वामयसूचित्वं कश्चिदेतत्समाश्रितः ।
नितान्तप्रेरितः सूच्या कर्तुं मन उपाददे ॥ ३६ ॥
gṛdhraḥ svāmayasūcitvaṃ kaścidetatsamāśritaḥ ,
nitāntapreritaḥ sūcyā kartuṃ mana upādade 36
36. gṛdhraḥ svāmayasūcitvam kaścit etat samāśritaḥ
nitāntapreritaḥ sūcyā kartum manaḥ upādade
36. kaścit gṛdhraḥ svāmayasūcitvam etat samāśritaḥ
sūcyā nitāntapreritaḥ kartum manaḥ upādade
36. The vulture (gṛdhra), having resorted to this intrinsic, painful keenness (svāmayasūcitva), and being intensely prompted by the needle (sūcī), resolved to take action.
सूचीमादाय गृध्रोऽसौ ययौ तच्चिन्तितं गिरिम् ।
अन्तःसूचिपिशाच्यन्ते नुन्नोऽब्द इव वायुना ॥ ३७ ॥
sūcīmādāya gṛdhro'sau yayau taccintitaṃ girim ,
antaḥsūcipiśācyante nunno'bda iva vāyunā 37
37. sūcīm ādāya gṛdhraḥ asau yayau tad cintitam girim
antaḥsūcipiśācī ante nunnaḥ abdaḥ iva vāyunā
37. asau gṛdhraḥ sūcīm ādāya tad cintitam girim yayau
antaḥsūcipiśācī ante nunnaḥ abdaḥ iva vāyunā
37. That vulture, taking the needle (sūcī), went to the mountain he had envisioned. He was propelled from within by the inner needle-demoness (antaḥsūcipiśācī), just as a cloud (abda) is driven by the wind (vāyu).
तत्राजने महारण्ये स्थापयामास तामसौ ।
सर्वसंकल्परहिते पदे योगीव चेतनाम् ॥ ३८ ॥
tatrājane mahāraṇye sthāpayāmāsa tāmasau ,
sarvasaṃkalparahite pade yogīva cetanām 38
38. tatra ajane mahāraṇye sthāpayāmāsa tām asau
sarvasaṅkalparahite pade yogī iva cetanām
38. asau tatra ajane mahāraṇye sarvasaṅkalparahite
pade yogī iva cetanām tām sthāpayāmāsa
38. There, in that vast, desolate forest (mahāraṇya), he (the vulture) placed her (the needle-demoness), just as a yogi (yogin) establishes consciousness (cetanā) in a state (pada) devoid of all desires (saṅkalpa).
एकेनैवाशु सा तेन पादप्रान्तेन सुस्थिता ।
संप्रतिष्ठापितेवाद्रिमूर्ध्नि गृध्रेण देवता ॥ ३९ ॥
ekenaivāśu sā tena pādaprāntena susthitā ,
saṃpratiṣṭhāpitevādrimūrdhni gṛdhreṇa devatā 39
39. ekena eva āśu sā tena pādaprāntena susthitā
saṃpratiṣṭhāpitā iva adri-mūrdhni gṛdhreṇa devatā
39. sā susthitā tena gṛdhreṇa ekena eva pādaprāntena
āśu adri-mūrdhni saṃpratiṣṭhāpitā devatā iva
39. She (the subtle essence), though securely positioned, was quickly, by the vulture using merely the tip of one foot, established as if a deity (devatā) firmly installed on a mountain peak.
रजःकणगृहस्थाणुशिरस्येकेन सानुना ।
पादेनातिष्ठदुद्ग्रीवं शिखीव गिरिमूर्धनि ॥ ४० ॥
rajaḥkaṇagṛhasthāṇuśirasyekena sānunā ,
pādenātiṣṭhadudgrīvaṃ śikhīva girimūrdhani 40
40. rajaḥkaṇagṛhasthāṇuśirasi ekena sānunā pādena
atiṣṭhat udgrīvam śikhī iva girimūrdhani
40. rajaḥkaṇagṛhasthāṇuśirasi ekena sānunā pādena
udgrīvam atiṣṭhat girimūrdhani śikhī iva
40. Upon the head of an illusory house-pillar made of dust-particles, it stood with one foot, as if on a single high point (sānu), with its neck outstretched, just like a peacock (śikhī) on a mountain peak.
उत्थितां स्थापितां सूचीं गृध्रेण जीवसूचिका ।
दृष्ट्वा बहिर्विनिर्गन्तुं खगदेहात्प्रचक्रमे ॥ ४१ ॥
utthitāṃ sthāpitāṃ sūcīṃ gṛdhreṇa jīvasūcikā ,
dṛṣṭvā bahirvinirgantuṃ khagadehātpracakrame 41
41. utthitām sthāpitām sūcīm gṛdhreṇa jīvasūcikā
dṛṣṭvā bahiḥ vinirgantum khagadehāt pracakrame
41. jīvasūcikā gṛdhreṇa utthitām sthāpitām sūcīm
dṛṣṭvā bahiḥ khagadehāt vinirgantum pracakrame
41. Having seen the needle (sūcī) that was raised and placed by the vulture, the life-needle (jīvasūcikā) began to emerge from the bird's body.
खगदेहान्निर्जगाम सूची प्रोन्मुखचेतना ।
पवनाद्गन्धलेखेव घ्राणवातलवोन्मुखी ॥ ४२ ॥
khagadehānnirjagāma sūcī pronmukhacetanā ,
pavanādgandhalekheva ghrāṇavātalavonmukhī 42
42. khagadehāt nirjagāma sūcī pronmukhacetanā
pavanāt gandhalekhā iva ghrāṇavātalavonmukhī
42. sūcī pronmukhacetanā khagadehāt nirjagāma
pavanāt ghrāṇavātalavonmukhī gandhalekhā iva
42. The needle (sūcī), its consciousness (cetana) oriented outwards, departed from the bird's body. It was like a wisp of fragrance (gandhalekhā) emerging from the wind, sensitive to and drawn towards even a faint trace of breath (ghrāṇavātalavonmukhī).
जगाम गृध्रः स्वं देशं भारं त्यक्त्वेव भारिकः ।
निवृत्तव्याधिरिव स बभूवान्तरनाकुलः ॥ ४३ ॥
jagāma gṛdhraḥ svaṃ deśaṃ bhāraṃ tyaktveva bhārikaḥ ,
nivṛttavyādhiriva sa babhūvāntaranākulaḥ 43
43. jagāma gṛdhraḥ svaṃ deśaṃ bhāraṃ tyaktvā iva
bhārikaḥ nivṛttavyādhiḥ iva sa babhūva antaranākulaḥ
43. gṛdhraḥ svam deśam jagāma bhārikaḥ bhāram tyaktvā
iva saḥ nivṛttavyādhiḥ iva antaram anākulaḥ babhūva
43. The vulture returned to its own place, just like a porter who has dropped his burden. He became undisturbed within, as if recovered from an illness.
अतः सूचिस्तयाधारस्तपसे परिकल्पिता ।
दृढः सुसदृशोऽर्थानां विनियोगो हि राजते ॥ ४४ ॥
ataḥ sūcistayādhārastapase parikalpitā ,
dṛḍhaḥ susadṛśo'rthānāṃ viniyogo hi rājate 44
44. ataḥ sūciḥ tayā ādhāraḥ tapase parikalpitā
dṛḍhaḥ susadṛśaḥ arthānāṃ viniyogaḥ hi rājate
44. ataḥ tayā sūciḥ tapase ādhāraḥ parikalpitā (asti)
hi arthānāṃ dṛḍhaḥ susadṛśaḥ viniyogaḥ rājate
44. Therefore, by her, the needle was adopted as a support for her spiritual practice (tapas). Indeed, a firm and very appropriate application of things is fitting.
न ह्यमूर्तस्य सिध्यन्ति विनाधारं किल क्रियाः ।
इत्याधारैकनिष्ठत्वमाश्रित्यासौ तपःस्थिता ॥ ४५ ॥
na hyamūrtasya sidhyanti vinādhāraṃ kila kriyāḥ ,
ityādhāraikaniṣṭhatvamāśrityāsau tapaḥsthitā 45
45. na hi amūrtasya sidhyanti vinā ādhāraṃ kila kriyāḥ
iti ādhāraikaniṣṭhatvam āśritya asau tapaḥsthitā
45. hi amūrtasya kriyāḥ ādhāram vinā na sidhyanti kila
iti asau ādhāraikaniṣṭhatvam āśritya tapaḥsthitā
45. For indeed, the actions of a formless entity do not truly succeed without a physical support. Thus, relying on this singular focus on a support, she remained steadfast in her spiritual practice (tapas).
जीवसूची लोहसूचीं पिशाची शिंशपामिव ।
सर्वतो वलयामास वात्येवामोदलेखिकाम् ॥ ४६ ॥
jīvasūcī lohasūcīṃ piśācī śiṃśapāmiva ,
sarvato valayāmāsa vātyevāmodalekhikām 46
46. jīvasūcī lohasūcīm piśācī śiṃśapām iva
sarvataḥ valayāmāsa vātyā iva āmodalekhikām
46. jīvasūcī lohasūcīm sarvataḥ valayāmāsa piśācī śiṃśapām iva,
vātyā āmodalekhikām iva
46. The living needle (the woman) completely entwined the iron needle, just as a female demon (piśācī) embraces a śiṃśapā tree, or as a whirlwind encircles a trail of fragrance.
ततस्ततः प्रभृत्येषा सूची दीर्घतपस्विनी ।
अरण्यान्यां स्थिता शक्र तत्र वर्षगणान्बहून् ॥ ४७ ॥
tatastataḥ prabhṛtyeṣā sūcī dīrghatapasvinī ,
araṇyānyāṃ sthitā śakra tatra varṣagaṇānbahūn 47
47. tataḥ tataḥ prabhṛti eṣā sūcī dīrghatapasvinī
araṇyānyām sthitā śakra tatra varṣagaṇān bahūn
47. śakra tataḥ prabhṛti eṣā dīrghatapasvinī sūcī
tatra araṇyānyām bahūn varṣagaṇān sthitā
47. O Śakra, from that time onwards, this Sūcī, a long-term female ascetic, has remained in that forest for many years.
तस्या वरार्थं यत्नं त्वं कुरु कर्तव्यकोविद ।
चिरेण संभृतं लोकमलं दग्धुं हि तत्तपः ॥ ४८ ॥
tasyā varārthaṃ yatnaṃ tvaṃ kuru kartavyakovida ,
cireṇa saṃbhṛtaṃ lokamalaṃ dagdhuṃ hi tattapaḥ 48
48. tasyā varārtham yatnam tvam kuru kartavyakovida
cireṇa saṃbhṛtam lokam alam dagdhum hi tat tapaḥ
48. kartavyakovida tvam tasyā varārtham yatnam kuru
hi tat tapaḥ cireṇa saṃbhṛtam lokam dagdhum alam
48. O expert in duty, you should make an effort for her boon; for that asceticism (tapas) has been accumulated over a long time and is capable of burning down the world.
श्रीवसिष्ठ उवाच ।
इति नारदतः श्रुत्वा शक्रः सूचीनिरीक्षणे ।
मारुतं प्रेषयामास दशदिङ्मण्डलान्यथ ॥ ४९ ॥
śrīvasiṣṭha uvāca ,
iti nāradataḥ śrutvā śakraḥ sūcīnirīkṣaṇe ,
mārutaṃ preṣayāmāsa daśadiṅmaṇḍalānyatha 49
49. śrīvasiṣṭhaḥ uvāca iti nāradataḥ śrutvā śakraḥ
sūcīnirīkṣaṇe mārutam preṣayāmāsa daśadiṅmaṇḍalāni atha
49. śrīvasiṣṭhaḥ uvāca iti nāradataḥ śrutvā śakraḥ atha
sūcīnirīkṣaṇe daśadiṅmaṇḍalāni mārutam preṣayāmāsa
49. Śrī Vasiṣṭha said: Having heard this from Nārada, Śakra then sent Marut to the ten directions to search for Sūcī.
जगामाथ मरुत्संविदात्मना तामवेक्षितुम् ।
अथामुच्य नभोमार्गं विचचार त्वरान्वितः ॥ ५० ॥
jagāmātha marutsaṃvidātmanā tāmavekṣitum ,
athāmucya nabhomārgaṃ vicacāra tvarānvitaḥ 50
50. jagāma atha marut saṃvidātmanā tām avekṣitum
atha āmucya nabhomārgam vicacāra tvarānvitaḥ
50. atha marut saṃvidātmanā tām avekṣitum jagāma
atha nabhomārgam āmucya tvarānvitaḥ vicacāra
50. Then Marut, with his attentive self, went to observe her. Then, abandoning the sky-path, he roamed about swiftly.
सा तस्य संवित्क्षिप्रार्धेनैव सर्वगता सती ।
परमार्चिरिवाविघ्नं सहसैव ददर्श ह ॥ ५१ ॥
sā tasya saṃvitkṣiprārdhenaiva sarvagatā satī ,
paramārcirivāvighnaṃ sahasaiva dadarśa ha 51
51. sā tasya saṃvit kṣipra-ardhena eva sarvagatā satī
parama-arciḥ iva avighnam sahasā eva dadarśa ha
51. tasya sā sarvagatā saṃvit parama-arciḥ iva
avighnam sahasā eva kṣipra-ardhena eva dadarśa ha
51. His all-pervading consciousness (saṃvit), like an unobstructed supreme flame, suddenly perceived it within just half a moment.
भूमेः सप्तसमुद्रान्ते निबद्धां विपुलस्थलीम् ।
लोकालोकाद्रिरसनां ततो मणिमयोपमम् ॥ ५२ ॥
bhūmeḥ saptasamudrānte nibaddhāṃ vipulasthalīm ,
lokālokādrirasanāṃ tato maṇimayopamam 52
52. bhūmeḥ saptasamudra-ante nibaddhām vipulasthalīm
lokāloka-adri-rasanām tataḥ maṇimaya-upamam
52. bhūmeḥ saptasamudra-ante nibaddhām lokāloka-adri-rasanām
vipulasthalīm tataḥ maṇimaya-upamam
52. (He saw) a vast region of the earth, bounded by the ends of the seven oceans, having the Lokāloka mountain as its girdle, which was thereafter like a jewel.
स्वादूदकाब्धिवलयं सकोटरककुब्गणम् ।
पुष्करद्वीपवलयं तदन्तर्गिरिमण्डले ॥ ५३ ॥
svādūdakābdhivalayaṃ sakoṭarakakubgaṇam ,
puṣkaradvīpavalayaṃ tadantargirimaṇḍale 53
53. svādu-udaka-abdhi-valayam sa-koṭara-kakup-gaṇam
puṣkaradvīpa-valayam tat-antara-giri-maṇḍale
53. svādu-udaka-abdhi-valayam sa-koṭara-kakup-gaṇam
puṣkaradvīpa-valayam tat-antara-giri-maṇḍale
53. (He saw) a ring of sweet-water oceans, along with groups of caves and quarters, and a ring of Puṣkara island. And in the circle of mountains within that (island)...
मदिराम्भोधिवलयं तज्जलेचरसंस्थितम् ।
गोमेदद्वीपकटकं तन्मध्यविषयव्रजम् ॥ ५४ ॥
madirāmbhodhivalayaṃ tajjalecarasaṃsthitam ,
gomedadvīpakaṭakaṃ tanmadhyaviṣayavrajam 54
54. madirā-ambhodhi-valayam tat-jalecara-saṃsthitam
gomeda-dvīpa-kaṭakam tat-madhya-viṣaya-vrajam
54. madirā-ambhodhi-valayam tat-jalecara-saṃsthitam
gomeda-dvīpa-kaṭakam tat-madhya-viṣaya-vrajam
54. (and in that mountain circle, he saw) a ring of liquor oceans, inhabited by aquatic creatures in them, a girdle of Gomeda island, and in its middle, groups of regions.
इक्षूदकाब्धिपरिखं शान्तं गिरिगणान्तरम् ।
क्रौञ्चद्वीपोर्वरापीठं शान्तं गतगिरिक्रमम् ॥ ५५ ॥
ikṣūdakābdhiparikhaṃ śāntaṃ girigaṇāntaram ,
krauñcadvīporvarāpīṭhaṃ śāntaṃ gatagirikramam 55
55. ikṣūdakābdhiparikham śāntam girigaṇāntaram
krauñcadvīporvarāpīṭham śāntam gatagirikramam
55. krauñcadvīporvarāpīṭham ikṣūdakābdhiparikham
śāntam girigaṇāntaram śāntam gatagirikramam
55. The fertile region of Krauncadvipa (krauñcadvīpa), which is peaceful and situated amidst many mountains, is encircled by a moat of sugarcane juice ocean. It is a tranquil land where its mountain ranges have receded.
क्षीराब्धिमुक्तावलयं समध्यगतनायकम् ।
श्वेताख्यद्वीपवलयं सभूतप्रविभागकम् ॥ ५६ ॥
kṣīrābdhimuktāvalayaṃ samadhyagatanāyakam ,
śvetākhyadvīpavalayaṃ sabhūtapravibhāgakam 56
56. kṣīrābdhimuktāvalayam samadhyagatanāyakam
śvetākhyadvīpavalayam sabhūtapravibhāgakam
56. śvetākhyadvīpavalayam kṣīrābdhimuktāvalayam
samadhyagatanāyakam sabhūtapravibhāgakam
56. The island named Sveta (śvetākhyadvīpa) forms a circular enclosure, adorned like a pearl necklace from the milk ocean (kṣīrābdhi). It has a central leader or main feature, and distinct divisions of beings or territories.
ततो घृतोदवलयस्वान्तस्थपुरमन्दिरम् ।
कुशद्वीपवृतिव्याप्तं समहाशैलकोटरम् ॥ ५७ ॥
tato ghṛtodavalayasvāntasthapuramandiram ,
kuśadvīpavṛtivyāptaṃ samahāśailakoṭaram 57
57. tataḥ ghṛtodavalayasvāntasthapuramandiram
kuśadvīpavṛtivyāptam samahāśailakoṭaram
57. tataḥ kuśadvīpavṛtivyāptam
ghṛtodavalayasvāntasthapuramandiram samahāśailakoṭaram
57. Thereafter, Kushadvipa (kuśadvīpa) is enveloped by a surrounding hedge and has within its ghee ocean (ghṛtodaka) enclosure a city and a temple. It also possesses great mountain caves.
दध्यम्भोराशिरशनासान्ताम्बरपुरोदरम् ।
शाकद्वीपोर्वराकारं सान्तस्थविषयान्तरम् ॥ ५८ ॥
dadhyambhorāśiraśanāsāntāmbarapurodaram ,
śākadvīporvarākāraṃ sāntasthaviṣayāntaram 58
58. dadhyambhorāśiraśanāsāntāmbarapurōdaram
śākadvīporvarākāram sāntasthaviṣayāntaram
58. śākadvīporvarākāram dadhyambhorāśiraśanāsāntāmbarapurōdaram
sāntasthaviṣayāntaram
58. Shakadvipa (śākadvīpa), a fertile land, is shaped like a region adorned with the ocean of curds (dadhyambhorāśi) as its girdle, whose boundaries seem to touch the sky, and whose interior is like a city. It also contains other distinct internal regions.
क्षाराम्भोराशिपरिधिं सान्तस्थविषयान्तरम् ।
जम्बूद्वीपे महामेरुं कुलपर्वतसंकुलम् ॥ ५९ ॥
kṣārāmbhorāśiparidhiṃ sāntasthaviṣayāntaram ,
jambūdvīpe mahāmeruṃ kulaparvatasaṃkulam 59
59. kṣārāmbhorāśiparidhim sāntasthaviṣayāntaram
jambūdvīpe mahāmerum kulaparvatasaṅkulam
59. jambūdvīpe kṣārāmbhorāśiparidhim
sāntasthaviṣayāntaram kulaparvatasaṅkulam mahāmerum
59. He observed the great Meru, situated in Jambūdvīpa - a continent circumscribed by the salty ocean and containing various other regions within it - and [Meru itself was] crowded with principal mountains.
वातस्कन्धेभ्य एवादौ पतितानिलवेदना ।
क्रमेणानेन पर्यन्ते तेनैव प्रसृतोऽञ्जसा ॥ ६० ॥
vātaskandhebhya evādau patitānilavedanā ,
krameṇānena paryante tenaiva prasṛto'ñjasā 60
60. vātaskandebhyaḥ eva ādau patitā anilavedanā
krameṇa anena paryante tena eva prasṛtaḥ añjasā
60. ādau vātaskandebhyaḥ eva anilavedanā patitā.
anena krameṇa paryante tena eva prasṛtaḥ añjasā
60. Initially, the wind-pain (anilavedanā) descended from the very masses of wind. Following this course, eventually, he (Vayu) swiftly spread forth by means of that (wind) itself.
वायुरालोकयन्नद्धा जम्बूद्वीपं निरीक्ष्य च ।
तत्प्राप हिमवच्छृङ्गं यत्र सूची तपस्विनी ॥ ६१ ॥
vāyurālokayannaddhā jambūdvīpaṃ nirīkṣya ca ,
tatprāpa himavacchṛṅgaṃ yatra sūcī tapasvinī 61
61. vāyuḥ ālokayan addhā jambūdvīpam nirīkṣya ca
tat prāpa himavat śṛṅgam yatra sūcī tapasvinī
61. vāyuḥ addhā jambūdvīpam ālokayan ca nirīkṣya
tat himavat śṛṅgam prāpa yatra tapasvinī sūcī
61. Vayu, having fully observed Jambūdvīpa, then reached the Himavat peak, where the female ascetic Sūcī resided.
शृङ्गमूर्ध्नि महत्युग्रे सारण्यानीमवाप ताम् ।
द्वितीयाकाशविततां वर्जितां प्राणिकर्मभिः ॥ ६२ ॥
śṛṅgamūrdhni mahatyugre sāraṇyānīmavāpa tām ,
dvitīyākāśavitatāṃ varjitāṃ prāṇikarmabhiḥ 62
62. śṛṅgamūrdhni mahati ugre sāraṇyānīm avāpa tām
dvitīyākāśavitatām varjitām prāṇikarmabhiḥ
62. mahati ugre śṛṅgamūrdhni saḥ (Vayu) dvitīyākāśavitatām
prāṇikarmabhiḥ varjitām tām sāraṇyānīm avāpa
62. On that great and formidable peak, he (Vayu) reached Sāraṇyānī, which was spread out like a second sky and devoid of the activities of living beings.
असंजाततृणव्यूहां निकटत्वाद्विवस्वतः ।
रजोमयीमेव ततां संसाररचनामिव ॥ ६३ ॥
asaṃjātatṛṇavyūhāṃ nikaṭatvādvivasvataḥ ,
rajomayīmeva tatāṃ saṃsāraracanāmiva 63
63. asaṃjātatṛṇavyūhām nikaṭatvāt vivasvataḥ
rajomayīm eva tatām saṃsāraracanām iva
63. vivasvataḥ nikaṭatvāt asaṃjātatṛṇavyūhām
tatām rajomayīm eva saṃsāraracanām iva
63. Due to the sun's proximity, where no thickets of grass have grown, it was spread out and entirely made of dust, just like the intricate structure of the cycle of existence (saṃsāra).
मृगतृष्णानदीसार्थपूरणीयाब्धितां गताम् ।
शक्रकोदण्डसंकाशमृगतृष्णासरिच्छताम् ॥ ६४ ॥
mṛgatṛṣṇānadīsārthapūraṇīyābdhitāṃ gatām ,
śakrakodaṇḍasaṃkāśamṛgatṛṣṇāsaricchatām 64
64. mṛgatṛṣṇānadīsārthapūraṇīyābdhitām gatām
śakrakoḍaṇḍasaṃkāśamṛgatṛṣṇāsaricchatām
64. mṛgatṛṣṇānadīsārthapūraṇīyābdhitām gatām
śakrakoḍaṇḍasaṃkāśamṛgatṛṣṇāsaricchatām
64. It had become like an ocean that could be filled by countless mirage-rivers, and possessed hundreds of mirage-rivers shimmering like Indra's bow.
अमितानन्तपर्यन्तां लोकपालेक्षितैरपि ।
केवलं पवनस्पन्दप्रवहद्धूलिकुण्डलाम् ॥ ६५ ॥
amitānantaparyantāṃ lokapālekṣitairapi ,
kevalaṃ pavanaspandapravahaddhūlikuṇḍalām 65
65. amitānantaparyantām lokapālekṣitaiḥ api
kevalam pavanaspandapravahaddhūlikuṇḍalām
65. amitānantaparyantām lokapālekṣitaiḥ api
kevalam pavanaspandapravahaddhūlikuṇḍalām
65. Its extent was immeasurable and endless, undetectable even by the world-guardians, and it consisted solely of dust-spirals swirling with the wind's movement.
सूर्यांशुकुङ्कुमालिप्तां लग्नचन्द्रांशुचन्दनाम् ।
विलासिनीमिव व्योम्नो वातसूत्कारपायिनीम् ॥ ६६ ॥
sūryāṃśukuṅkumāliptāṃ lagnacandrāṃśucandanām ,
vilāsinīmiva vyomno vātasūtkārapāyinīm 66
66. sūryāṃśukuṅkumāliptām lagnacandrāṃśucandanām
vilāsinīm iva vyomnaḥ vātasūtkārapāyinīm
66. sūryāṃśukuṅkumāliptām lagnacandrāṃśucandanām
vyomnaḥ vilāsinīm iva vātasūtkārapāyinīm
66. It was smeared with sunbeams like saffron and adorned with moonbeams like sandalwood paste, resembling a charming woman of the sky who sips the whistling sound of the wind.
सप्तद्वीपसमुद्रमुद्रणसमुच्छन्नैकदेशाश्रयं भूपीठं परितो विहृत्य पवनो दीर्घाध्वना जर्जरः ।
तां प्राप्योग्रगिरिस्थलीमलिवपुर्व्योमाङ्गलग्नामिव व्याप्तानन्तदिगन्तपूरकबृहद्देहो विशश्राम सः ॥ ६७ ॥
saptadvīpasamudramudraṇasamucchannaikadeśāśrayaṃ bhūpīṭhaṃ parito vihṛtya pavano dīrghādhvanā jarjaraḥ ,
tāṃ prāpyogragiristhalīmalivapurvyomāṅgalagnāmiva vyāptānantadigantapūrakabṛhaddeho viśaśrāma saḥ 67
67. saptadvīpasamudramudraṇasamucchannaikadeśāśrayam
bhūpīṭham paritaḥ vihṛtya pavanaḥ dīrghādhvanā jarjaraḥ
tām prāpya ugragiristhalīm alivapuḥvyomāṅgalagnām
iva vyāptānantadigantapūrakabṛhaddehaḥ viśaśrāma saḥ
67. dīrghādhvanā jarjaraḥ pavanaḥ
saptadvīpasamudramudraṇasamucchannaikadeśāśrayam bhūpīṭham paritaḥ vihṛtya
tām ugragiristhalīm alivapuḥvyomāṅgalagnām iva
prāpya vyāptānantadigantapūrakabṛhaddehaḥ saḥ viśaśrāma
67. The wind, exhausted by its long journey, having traversed the entire surface of the earth - a surface whose regions are encompassed and veiled by the seal of the seven continents and oceans - then reached a formidable mountain plateau. This plateau, appearing like a tiny speck clinging to the edge of the sky, became the resting place for the wind, whose immense form now filled the boundless expanse of the directions.

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vairāgya prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33

mumukṣu prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20

utpatti prakaraṇa (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 (current chapter) Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122

sthiti prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62

upaśama prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93

nirvāṇa prakaraṇa (bhāga 1)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128

nirvāṇa prakaraṇa (bhāga 2)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 Chapter 137 Chapter 138 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 Chapter 149 Chapter 150 Chapter 151 Chapter 152 Chapter 153 Chapter 154 Chapter 155 Chapter 156 Chapter 157 Chapter 158 Chapter 159 Chapter 160 Chapter 161 Chapter 162 Chapter 163 Chapter 164 Chapter 165 Chapter 166 Chapter 167 Chapter 168 Chapter 169 Chapter 170 Chapter 171 Chapter 172 Chapter 173 Chapter 174 Chapter 175 Chapter 176 Chapter 177 Chapter 178 Chapter 179 Chapter 180 Chapter 181 Chapter 182 Chapter 183 Chapter 184 Chapter 185 Chapter 186 Chapter 187 Chapter 188 Chapter 189 Chapter 190 Chapter 191 Chapter 192 Chapter 193 Chapter 194 Chapter 195 Chapter 196 Chapter 197 Chapter 198 Chapter 199 Chapter 200 Chapter 201 Chapter 202 Chapter 203 Chapter 204 Chapter 205 Chapter 206 Chapter 207 Chapter 208 Chapter 209 Chapter 210 Chapter 211 Chapter 212 Chapter 213 Chapter 214 Chapter 215 Chapter 216