70. Chapter 70

श्रीवसिष्ठ उवाच । अथ भूधरशृङ्गाभा सा महाकृष्णराक्षसी । कज्जलाम्बुदलेखेव तानवं गन्तुमुद्यता ॥ १ ॥

śrīvasiṣṭha uvāca | atha bhūdharaśṛṅgābhā sā mahākṛṣṇarākṣasī | kajjalāmbudalekheva tānavaṃ gantumudyatā || 1 ||

Vasishtha continued:—Now this Suchi who had been as tall as a mountain-peak, and a Rakshasi of the blackest kind, resembling a thick and dark cloud of the rainy season; began gradually to fade away, and grow leaner and leaner day by day.

बभूवाभ्रोपमाकारा ततो विटपरूपिणी । पुंस्प्रमाणा ततोऽप्यासीदथाभूद्धस्तमात्रिका ॥ २ ॥

babhūvābhropamākārā tato viṭaparūpiṇī | puṃspramāṇā tato'pyāsīdathābhūddhastamātrikā || 2 ||

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

ततः प्रादेशमात्रा सा ततोऽप्यङ्गुलिरूपिणी । ततो माषशमीतुल्या ततः सूची बभूव ह ॥ ३ ॥

tataḥ prādeśamātrā sā tato'pyaṅgulirūpiṇī | tato māṣaśamītulyā tataḥ sūcī babhūva ha || 3 ||

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

ततः कौशेयसूचित्वं पद्मकेसरसुन्दरी । प्राप सा शिखराकारा संकल्पाद्रिरिवाणुताम् ॥ ४ ॥

tataḥ kauśeyasūcitvaṃ padmakesarasundarī | prāpa sā śikharākārā saṃkalpādririvāṇutām || 4 ||

She was thus reduced to the thinness of a needle, fit only to sew a silken robe; and became as lean as the filament of the lotus flower by her own desire; which can change a hill to a grain of sand.

रराज सूचिका कृष्णा सूक्ष्मायसमनायसी । पुर्यष्टकेन चलिता व्योमगा व्योमवासिनी ॥ ५ ॥

rarāja sūcikā kṛṣṇā sūkṣmāyasamanāyasī | puryaṣṭakena calitā vyomagā vyomavāsinī || 5 ||

The unmetallic Suchi, was thus transformed to the form of a black and slender iron needle; which containing all her limbs and organs of her body in it, conducted her in the air and everywhere as she liked.

सूची दृश्यत एवासौ नत्वयो नाम विद्यते । संविद्भ्रमकुले चैषा स्वल्पसूचीव लक्ष्यते ॥ ६ ॥

sūcī dṛśyata evāsau natvayo nāma vidyate | saṃvidbhramakule caiṣā svalpasūcīva lakṣyate || 6 ||

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

रत्नसूचीव मसृणा मनोमननसंयुता । वैदूर्यरश्मिलेखेव भानुसंतानसुन्दरी ॥ ७ ॥

ratnasūcīva masṛṇā manomananasaṃyutā | vaidūryaraśmilekheva bhānusaṃtānasundarī || 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 sapphire impregnated by solar ray.

कज्जलाम्भोदसंकल्कलतेव पवनाहृता । सूक्ष्मरन्ध्रेक्षणस्वच्छदृष्टज्योतिःकनीनिका ॥ ८ ॥

kajjalāmbhodasaṃkalkalateva pavanāhṛtā | sūkṣmarandhrekṣaṇasvacchadṛṣṭajyotiḥkanīnikā || 8 ||

Her rolling eye-balls, were as dark as the spots of black clouds, moved to and fro by the winds; and her sparkling pupils were gazing at the bright glory (of God); piercing through their tenuous pores. (It is explained also as fixing the eye-sight to some chink.

सुमुखग्राह्यरूपेण श्लक्ष्णपुच्छशिखाणुना । तदा वैपुल्यशान्त्यर्थं परं मौनव्रतं गता ॥ ९ ॥

sumukhagrāhyarūpeṇa ślakṣṇapucchaśikhāṇunā | tadā vaipulyaśāntyarthaṃ paraṃ maunavrataṃ gatā || 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.

सुदूराद्दीपवदृष्टं खतन्मात्रत्वमागता । दूरादेव मनोज्ञेन प्रोद्गिरन्ती मुखेन खम् ॥ १० ॥

sudūrāddīpavadṛṣṭaṃ khatanmātratvamāgatā | dūrādeva manojñena prodgirantī mukhena kham || 10 ||

She beheld a light alighting on her, from the air at a distance; and she was glad in her face to find her inward spirit, to be sublimated as air.

कुञ्चितेक्षणसंदृश्या दीर्घदीपांशुकोमला । सद्यःस्नातसमुत्सन्नबालवालविलासिनी ॥ ११ ॥

kuñcitekṣaṇasaṃdṛśyā dīrghadīpāṃśukomalā | sadyaḥsnātasamutsannabālavālavilāsinī || 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.

तन्तुर्बिसादिवोड्डीना बाह्यसंचारकौतुकात् । ब्रह्मनाडिरिवोद्युक्ता बहीरन्ध्रं सुसुन्दरी ॥ १२ ॥

tanturbisādivoḍḍīnā bāhyasaṃcārakautukāt | brahmanāḍirivodyuktā bahīrandhraṃ susundarī || 12 ||

Her grand artery called Brahmanadi or sushumna, was raised about its cavity in the head called the Brahma-randhra; in order to greet the holy light, as the filaments of the lotus, rise to receive the solar light and heat.

नियतेन्द्रियशक्तिः सा जीवेनैव बहिःस्थिता । बौद्धतार्किकविज्ञानसंतानवदलक्षिता ॥ १३ ॥

niyatendriyaśaktiḥ sā jīvenaiva bahiḥsthitā | bauddhatārkikavijñānasaṃtānavadalakṣitā || 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 Tarkikas, which is unseen by others.

शून्यसिद्धार्थसविका रन्ध्रानीलमयाऽरवा । अदृश्यया जीवसूच्या संततानुसृता स्थिता ॥ १४ ॥

śūnyasiddhārthasavikā randhrānīlamayā'ravā | adṛśyayā jīvasūcyā saṃtatānusṛtā sthitā || 14 ||

Her minuteness seemed to have produced the minutiae of minute philosophers, called the siddharthas; 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.

कलाकलनधर्मिण्या वासनामात्रसारया । क्षीणदीपांशुसूचीवत्तीक्ष्णयानुपलभ्यया ॥ १५ ॥

kalākalanadharmiṇyā vāsanāmātrasārayā | kṣīṇadīpāṃśusūcīvattīkṣṇayānupalabhyayā || 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.

ग्रासार्थं सूचितां याता सैवास्था नोपयुज्यते । विचारितं तया नैतदहो मौर्ख्यविजृम्भितम् ॥ १६ ॥

grāsārthaṃ sūcitāṃ yātā saivāsthā nopayujyate | vicāritaṃ tayā naitadaho maurkhyavijṛmbhitam || 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.

साग्रा संचिन्तयामास न सूचीरूपतुच्छताम् । चित्तमीहितमेवैकं पश्यन्त्यास्ते निरर्थकम् ॥ १७ ॥

sāgrā saṃcintayāmāsa na sūcīrūpatucchatām | cittamīhitamevaikaṃ paśyantyāste nirarthakam || 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.

अविचार्यैव सूचित्वं तया मूढधियाऽऽस्थितम् । नानर्थबुद्धेः स्फुरति पूर्वापरविचारणा ॥ १८ ॥

avicāryaiva sūcitvaṃ tayā mūḍhadhiyā''sthitam | nānarthabuddheḥ sphurati pūrvāparavicāraṇā || 18 ||

It was her silliness, that led her to 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.

स्वार्थक्रियोग्रसामर्थ्याद्याति भावनयान्यताम् । पदार्थोऽभिमतांशाढ्यो निःश्वासेनेव दर्पणः ॥ १९ ॥

svārthakriyograsāmarthyādyāti bhāvanayānyatām | padārtho'bhimatāṃśāḍhyo niḥśvāseneva darpaṇaḥ || 19 ||

An arduous attempt to accomplish the desired object, is often attended by a different result; and even success on one hand, becomes a failure on another; just as the mirror is soiled by the breath, while it shows the face to the looker.

सूचीभावं प्रपन्नायास्त्यजन्त्याः पीवरं वपुः । महामरणमप्यस्या राक्षस्याः सुसुखं स्थितम् ॥ २० ॥

sūcībhāvaṃ prapannāyāstyajantyāḥ pīvaraṃ vapuḥ | mahāmaraṇamapyasyā rākṣasyāḥ susukhaṃ sthitam || 20 ||

How be it, the Rakshasi soon learnt to be content with her needleship, after she had relinquished her gigantic form; although she viewed her transformation as worse, than her dissolution itself.

एकवस्त्वतिरागाणामहो नु विषमा गतिः । देहोऽपि तृणवत्त्यक्तो राक्षस्या निजयेच्छया ॥ २१ ॥

ekavastvatirāgāṇāmaho nu viṣamā gatiḥ | deho'pi tṛṇavattyakto rākṣasyā nijayecchayā || 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.

एकवस्त्वतिगन्धेन भ्रश्यन्त्यन्या हि संविदः । राक्षस्या ग्रासगन्धेन देहनाशोऽपि नेक्षितः ॥ २२ ॥

ekavastvatigandhena bhraśyantyanyā hi saṃvidaḥ | rākṣasyā grāsagandhena dehanāśo'pi nekṣitaḥ || 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.

नाशोऽपि सुखयत्यज्ञमेकवस्त्वतिरागिणम् । सूचीभूता विदेहापि परितुष्टैव राक्षसी ॥ २३ ॥

nāśo'pi sukhayatyajñamekavastvatirāgiṇam | sūcībhūtā videhāpi parituṣṭaiva rākṣasī || 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.

अन्या वभूव लग्ना सा तथा जीवविषूचिका । व्योमात्मिका निराकारा व्योमवृत्तिशरीरका ॥ २४ ॥

anyā vabhūva lagnā sā tathā jīvaviṣūcikā | vyomātmikā nirākārā vyomavṛttiśarīrakā || 24 ||

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

तेजस्तनुप्रवाहाभा प्राणतन्तुमयात्मिका । मूलसंवेदनाकारा चन्द्रार्कांशुकसुन्दरी ॥ २५ ॥

tejastanupravāhābhā prāṇatantumayātmikā | mūlasaṃvedanākārā candrārkāṃśukasundarī || 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.

पृथगेवासिधाराभा परमाण्ववलीय सा । कौसुमी गन्धलेखेव कला कलनरूपिणी ॥ २६ ॥

pṛthagevāsidhārābhā paramāṇvavalīya sā | kausumī gandhalekheva kalā kalanarūpiṇī || 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.

पापात्मिका मनोवृत्तिः सो हि तस्यास्तथा स्थिता । परप्राणवशादेव परमार्थपरायणा ॥ २७ ॥

pāpātmikā manovṛttiḥ so hi tasyāstathā sthitā | paraprāṇavaśādeva paramārthaparāyaṇā || 27 ||

It was ever bent to do evil, like an evil spirit, as she was now known by that name; and her sole object was to kill the lives of others at her pleasure.

एवमस्यास्तनुर्जाता सूचीद्वयमयी हि सा । नीहारांशुकवत्तन्वी कार्पासांशुसुपेलवा ॥ २८ ॥

evamasyāstanurjātā sūcīdvayamayī hi sā | nīhārāṃśukavattanvī kārpāsāṃśusupelavā || 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.

तनुद्वयेन तेनासौ प्रविश्य हृदयं नृणाम् । वेधयन्ती ततः क्रूरा प्रबभ्राम दिशो दश ॥ २९ ॥

tanudvayena tenāsau praviśya hṛdayaṃ nṛṇām | vedhayantī tataḥ krūrā prababhrāma diśo daśa || 29 ||

Suchi ranged all about the ten sides of the world, in these two forms of hers; and pierced and penetrated into the hearts of living beings, with all her excruciating pains.

सर्वः स्वसंकल्पवशाल्लघुर्भवति वा गुरुः । कर्कट्योग्रं वपुस्त्यक्त्वा सूचीत्वमुररीकृतम् ॥ ३० ॥

sarvaḥ svasaṃkalpavaśāllaghurbhavati vā guruḥ | karkaṭyograṃ vapustyaktvā sūcītvamurarīkṛtam || 30 ||

It was for the accomplishment of all these purposes of hers, whether they be great or little; that Karkati forsook her former big body, and took the form of the acute and small needle.

तुच्छोऽप्यर्थोऽल्पसत्त्वानां गच्छति प्रार्थनीयताम् । सूचीवृत्तपिशाचीत्वं राक्षस्या तपसा स्थितम् ॥ ३१ ॥

tuccho'pyartho'lpasattvānāṃ gacchati prārthanīyatām | sūcīvṛttapiśācītvaṃ rākṣasyā tapasā sthitam || 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.

अपि पुण्यशरीराणां जातिबन्धो न शाम्यति । तनुसूचीपिशाचीत्वं राक्षस्या तपसार्जितम् ॥ ३२ ॥

api puṇyaśarīrāṇāṃ jātibandho na śāmyati | tanusūcīpiśācītvaṃ rākṣasyā tapasārjitam || 32 ||

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

तस्यां दिगन्तभ्रमणे प्रवृत्तायां महानिलैः । तत्रैव सा तनुः स्थूला गलिता शरदभ्रवत् ॥ ३३ ॥

tasyāṃ digantabhramaṇe pravṛttāyāṃ mahānilaiḥ | tatraiva sā tanuḥ sthūlā galitā śaradabhravat || 33 ||

Now as Suchi 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.

कस्यचिद्विवशाङ्गस्य क्षीणस्य विपुलस्य च । प्रविश्यान्तर्वातसूचिर्भवत्यतिविषूचिका ॥ ३४ ॥

kasyacidvivaśāṅgasya kṣīṇasya vipulasya ca | praviśyāntarvātasūcirbhavatyativiṣūcikā || 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.

कस्यचित्तनुदेहस्य स्वस्थस्य सुधियोऽपि वा । प्रविश्य जीवसूचित्वे भवत्यन्तर्विषूचिका ॥ ३५ ॥

kasyacittanudehasya svasthasya sudhiyo'pi vā | praviśya jīvasūcitve bhavatyantarviṣūcikā || 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 choleraic pain, becomes a real cholera at last.

एवं क्वचित्तृप्यति सा दुर्बुद्धिहृदयास्थिता । क्वचिदुच्छेद्यते पुण्यैर्मन्त्रौषधितपःक्रमैः ॥ ३६ ॥

evaṃ kvacittṛpyati sā durbuddhihṛdayāsthitā | kvaciducchedyate puṇyairmantrauṣadhitapaḥkramaiḥ || 36 ||

She is often delighted, to take her seat in the hearts of the ignorant; but is driven back afterwards by the good acts and prayers, and mantras and medicines of the wise.

आसीद्बहूनि वर्षाणि भ्रमणैकपरायणा । देहद्वयेन गच्छन्ती व्योम्नि भूमितले तथा ॥ ३७ ॥

āsīdbahūni varṣāṇi bhramaṇaikaparāyaṇā | dehadvayena gacchantī vyomni bhūmitale tathā || 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.

रजस्तिरोहिता भूमौ हस्तेऽङ्गुलितिरोहिता । प्रभातिरोहिता व्योम्नि वस्त्रे सूत्रतिरोहिता ॥ ३८ ॥

rajastirohitā bhūmau haste'ṅgulitirohitā | prabhātirohitā vyomni vastre sūtratirohitā || 38 ||

She lies concealed in the dust of the ground, and under the fisted fingers of hands; she hides herself in the sun-beams, in air and in the threads of cloths.

अन्तःस्थस्नायुसरिति दुर्भगे पांशुपाण्डुरे । शुष्करेखासरित्खाते सूक्ष्मरेखाजरत्तृणे ॥ ३९ ॥

antaḥsthasnāyusariti durbhage pāṃśupāṇḍure | śuṣkarekhāsaritkhāte sūkṣmarekhājarattṛṇe || 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.

अर्थहीने गतच्छाये शून्या उच्छ्वासकारिणी । मक्षिकावातहरिते श्रीवृक्षपरिवर्जिते ॥ ४० ॥

arthahīne gatacchāye śūnyā ucchvāsakāriṇī | makṣikāvātaharite śrīvṛkṣaparivarjite || 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.

स्थूलास्थिग्रन्थिवलिते नित्यकम्पस्फुरत्तमे । अनात्मीयाच्छनीहारेऽशुद्धांशुककृतभ्रमे ॥ ४१ ॥

sthūlāsthigranthivalite nityakampasphurattame | anātmīyācchanīhāre'śuddhāṃśukakṛtabhrame || 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.

किणस्थाण्वङ्गविश्रान्तमक्षिकापिकवायसे । रौक्षरूढरसद्वाते विलोलाङ्गुलिशाखिनि ॥ ४२ ॥

kiṇasthāṇvaṅgaviśrāntamakṣikāpikavāyase | raukṣarūḍharasadvāte vilolāṅguliśākhini || 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.

मालाभ्रलेखासंसारे स्वाङ्गुलिव्रणगर्तके । स्पन्दावश्यायपृषति पदवल्मीकपर्वते ॥ ४३ ॥

mālābhralekhāsaṃsāre svāṅgulivraṇagartake | spandāvaśyāyapṛṣati padavalmīkaparvate || 43 ||

As also in cloudy regions, in cavernous districts of the form of rotten bodies; in regions of melting and driving snows, and in marshy grounds abounding in ant hills and hills of malura trees.[6]

कचत्याशु जलभ्रान्तौ नखाजगरकर्कशे । क्वाचित्कविसरद्भीतभीतयूककुपान्थके ॥ ४४ ॥

kacatyāśu jalabhrāntau nakhājagarakarkaśe | kvācitkavisaradbhītabhītayūkakupānthake || 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.

विरूपाशुष्कसंदष्टवीटिकापूतिपल्वले । मध्यस्थलेखमार्गौघशीतश्वसनगोचरे ॥ ४५ ॥

virūpāśuṣkasaṃdaṣṭavīṭikāpūtipalvale | madhyasthalekhamārgaughaśītaśvasanagocare || 45 ||

She frequents the stagnate pools, soiled by dry leaves and those chewed by the Pisachas; and haunts the hovels beside the cross ways, where passengers halt and take shelter from cold.

ग्रस्तयूकानरौघासृक्पूर्णसृक्किनखास्यताम् । दधताङ्गुष्ठपक्षेण क्रान्ते सर्वत्र यायिनी ॥ ४६ ॥

grastayūkānaraughāsṛkpūrṇasṛkkinakhāsyatām | dadhatāṅguṣṭhapakṣeṇa krānte sarvatra yāyinī || 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.

नानाविरचनाचित्रपटपत्तनगामिनी । गमागमपरिश्रान्ता तत्रात्यन्तचिराध्वगा ॥ ४७ ॥

nānāviracanācitrapaṭapattanagāminī | gamāgamapariśrāntā tatrātyantacirādhvagā || 47 ||

In this manner she passes in all places, that we view in the landscape of cities in drawings; until she is tired with her long journey through them.

नगरानगरे व्यस्तसूत्रभाण्डैकभारिणी । तप्ते कलेवरारण्ये बलीवर्दापवर्तिनी ॥ ४८ ॥

nagarānagare vyastasūtrabhāṇḍaikabhāriṇī | tapte kalevarāraṇye balīvardāpavartinī || 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.

गुप्ता विश्रमणायैव मनाक्करपरिच्युता । तन्तुप्रोता मुखाकृष्टिः खिन्ना क्वापि विलीयते ॥ ४९ ॥

guptā viśramaṇāyaiva manākkaraparicyutā | tantuprotā mukhākṛṣṭiḥ khinnā kvāpi vilīyate || 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.

वेधनं कर्मसंश्लिष्टा कठिनापि न साकरोत् । न हि तीक्ष्णो बहिः कार्यो निजत्वं विजहाति चेत् ॥ ५० ॥

vedhanaṃ karmasaṃśliṣṭā kaṭhināpi na sākarot | na hi tīkṣṇo bahiḥ kāryo nijatvaṃ vijahāti cet || 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.

सायःसूची मनःसूच्या वलिता विजहार ह । दिक्ष्वाशेव शिलागुर्वी नावाङ्गपलिता सती ॥ ५१ ॥

sāyaḥsūcī manaḥsūcyā valitā vijahāra ha | dikṣvāśeva śilāgurvī nāvāṅgapalitā satī || 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.

विससार दिगन्तेषु सान्तःकरणसत्तया । तुषलेखेव पवनशक्त्या संसृतिरूपया ॥ ५२ ॥

visasāra diganteṣu sāntaḥkaraṇasattayā | tuṣalekheva pavanaśaktyā saṃsṛtirūpayā || 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.

मुखेन सूक्ष्मसूत्रान्तं चरन्तीव परोम्भितम् । परपूरोद्यमेनाशु जातेव हृदयान्विता ॥ ५३ ॥

mukhena sūkṣmasūtrāntaṃ carantīva parombhitam | parapūrodyamenāśu jāteva hṛdayānvitā || 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.

परपूररसेनैव सूच्या हृत्सुविकासितम् । अनारतपतत्सूक्ष्मसूत्रान्त इव स्तम्भिता ॥ ५४ ॥

parapūrarasenaiva sūcyā hṛtsuvikāsitam | anāratapatatsūkṣmasūtrānta iva stambhitā || 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.

तीक्ष्णैरपि चिरक्षीणं पूर्यते निर्विचारणा । दृष्टान्तोऽत्र क्षणात्सूच्या पूरितो जर्जरः पटः ॥ ५५ ॥

tīkṣṇairapi cirakṣīṇaṃ pūryate nirvicāraṇā | dṛṣṭānto'tra kṣaṇātsūcyā pūrito jarjaraḥ paṭaḥ || 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.

सूत्रांशुनिर्गमे योग्यं सूच्या हृदयमर्जितम् । परपूरणयैवाशु तेजश्च कवितार्करुक् ॥ ५६ ॥

sūtrāṃśunirgame yogyaṃ sūcyā hṛdayamarjitam | parapūraṇayaivāśu tejaśca kavitārkaruk || 56 ||

Though the heart of Suchi 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.

अकस्मात्तेन रूढेन क्षीणपूरेण रूपिणी । हृदये राक्षसी सूचिः कर्मणा तप्यते च सा ॥ ५७ ॥

akasmāttena rūḍhena kṣīṇapūreṇa rūpiṇī | hṛdaye rākṣasī sūciḥ karmaṇā tapyate ca sā || 57 ||

At last Suchi 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.

वेधं पूररयेणेव करोति स्वं प्रचारिता । प्रकृतेन निजेनापि वेधाय व्यवहारिता ॥ ५८ ॥

vedhaṃ pūrarayeṇeva karoti svaṃ pracāritā | prakṛtena nijenāpi vedhāya vyavahāritā || 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.

संचारयति वस्त्रेषु सूत्रं चतुरवेधनात् । आदीर्घवासनातन्तुः शरीरेष्विव चेतनाम् ॥ ५९ ॥

saṃcārayati vastreṣu sūtraṃ caturavedhanāt | ādīrghavāsanātantuḥ śarīreṣviva cetanām || 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.

संचार्यमाणवेधेन धावन्तीवाक्षिपातने । अदर्शितमुखा एव दुर्जना मर्मवेधिनः ॥ ६० ॥

saṃcāryamāṇavedhena dhāvantīvākṣipātane | adarśitamukhā eva durjanā marmavedhinaḥ || 60 ||

The colic Suchi 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.

कण्ठवस्त्रदलप्रोता वेधाक्ष्णा मुखमीक्षते । कथमेता भिनद्मीति तीक्ष्णानामेतदीप्सितम् ॥ ६१ ॥

kaṇṭhavastradalaprotā vedhākṣṇā mukhamīkṣate | kathametā bhinadmīti tīkṣṇānāmetadīpsitam || 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.

सममेव च कौशेये क्षौमे च वसने सृता । जडः क इव वा नाम गुणागुणमपेक्षते ॥ ६२ ॥

samameva ca kauśeye kṣaume ca vasane sṛtā | jaḍaḥ ka iva vā nāma guṇāguṇamapekṣate || 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.

सा दधाना ततं सूत्रमङ्गुष्ठाङ्गुलिपीडिता । आन्त्रतन्तुमिवामान्तमुद्गिरन्ती निरीक्षते ॥ ६३ ॥

sā dadhānā tataṃ sūtramaṅguṣṭhāṅgulipīḍitā | āntratantumivāmāntamudgirantī nirīkṣate || 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.

तीक्ष्णाप्यहृदयत्वेन सरसेष्वरसेष्ववित् । सूत्रितापि पदार्थेषु विशत्यरसगामिनी ॥ ६४ ॥

tīkṣṇāpyahṛdayatvena saraseṣvaraseṣvavit | sūtritāpi padārtheṣu viśatyarasagāminī || 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.

अगर्दती मुखप्रोता सुतीक्ष्णापि च तापिधीः । सुवेधिताप्यहृदया राजपुत्र्यापि दुर्भगा ॥ ६५ ॥

agardatī mukhaprotā sutīkṣṇāpi ca tāpidhīḥ | suvedhitāpyahṛdayā rājaputryāpi durbhagā || 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.

विना परापकारेण तीक्ष्णा मरणमीहते । वेदनाद्रोधिता सूची कर्मपाशे प्रलम्बते ॥ ६६ ॥

vinā parāpakāreṇa tīkṣṇā maraṇamīhate | vedanādrodhitā sūcī karmapāśe pralambate || 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.

शेते किंश्याममैत्र्येव दूरे करपरिच्युता । स्वरूपसदृशं मित्रं कस्मै नाम न रोचते ॥ ६७ ॥

śete kiṃśyāmamaitryeva dūre karaparicyutā | svarūpasadṛśaṃ mitraṃ kasmai nāma na rocate || 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?

मिश्रिता मूढचित्तानां वृत्तिभिः प्राकृते जने । तिष्ठत्यात्मसमां को हि संगतिं त्यक्तुमिच्छति ॥ ६८ ॥

miśritā mūḍhacittānāṃ vṛttibhiḥ prākṛte jane | tiṣṭhatyātmasamāṃ ko hi saṃgatiṃ tyaktumicchati || 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.

भवत्ययस्कारवित्तौ संत्यज्यान्तर्धिगामिनी । भस्त्रावातैर्विचलिता गगनादुत्पतोन्मुखी ॥ ६९ ॥

bhavatyayaskāravittau saṃtyajyāntardhigāminī | bhastrāvātairvicalitā gaganādutpatonmukhī || 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.

प्राणापानप्रवाहस्थहृत्पद्मान्तरचारिणी । दुःखशक्तिर्महाघोरा जीवशक्तिरिवोदिता ॥ ७० ॥

prāṇāpānapravāhasthahṛtpadmāntaracāriṇī | duḥkhaśaktirmahāghorā jīvaśaktirivoditā || 70 ||

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.

समानवैपरीत्येन समानसमगामिनी । उदानविपरीतत्वादुदानसमगामिनी ॥ ७१ ॥

samānavaiparītyena samānasamagāminī | udānaviparītatvādudānasamagāminī || 71 ||

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

व्यानस्था व्याधिजननी सर्वाङ्गरसचारिणी । हृत्कण्ठे शूलपवने वैवर्ण्योन्मादकारिणी ॥ ७२ ॥

vyānasthā vyādhijananī sarvāṅgarasacāriṇī | hṛtkaṇṭhe śūlapavane vaivarṇyonmādakāriṇī || 72 ||

The colic caused by vitiation of the Vyana 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 Vaya sula or pulmonary colic of lungs, and is attended by disfigurement of the body, and insanity or hysteria known as the hysteric colic.

प्रायशोऽविकहस्तस्था सुप्तोर्णा गन्धकोटरे । बालहस्ताङ्गुलीतल्पवेधनैकविलासिनी ॥ ७३ ॥

prāyaśo'vikahastasthā suptorṇā gandhakoṭare | bālahastāṅgulītalpavedhanaikavilāsinī || 73 ||

Sometimes it comes from the hands of sheepkeepers, and by the smell of the sheep's wool in blankets; and at others it seizes the fingers of children, and causes them to tear their bed cloths therewith.

पादप्रविष्टा रुधिरपानोपार्जनविस्मिता । तुष्यत्यतितरां गुच्छभोजना तुच्छभोजनैः ॥ ७४ ॥

pādapraviṣṭā rudhirapānopārjanavismitā | tuṣyatyatitarāṃ gucchabhojanā tucchabhojanaiḥ || 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.

शेते कर्दमकोशस्था चिरकालमधोमुखी । इच्छानुरूपमासाद्य क इवास्पदमुज्झति ॥ ७५ ॥

śete kardamakośasthā cirakālamadhomukhī | icchānurūpamāsādya ka ivāspadamujjhati || 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.

क्रौर्येणापहतात्मानं दर्शयत्युपवेधनैः । उत्सवादपि नीचानां कलहोऽपि सुखायते ॥ ७६ ॥

krauryeṇāpahatātmānaṃ darśayatyupavedhanaiḥ | utsavādapi nīcānāṃ kalaho'pi sukhāyate || 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.

कपर्दकार्धलाभेन कृपणो बहु मन्यते । दुरुच्छेदा हि भूतानामहंकारचमत्कृतिः ॥ ७७ ॥

kapardakārdhalābhena kṛpaṇo bahu manyate | durucchedā hi bhūtānāmahaṃkāracamatkṛtiḥ || 77 ||

The miserly think much of their gain of even a single cowry: so deeprooted is the avaricious selfishness of human nature.

सूचिकायुग्मलभ्येन मोहितेनात्मना नृणाम् । मृतिमाशङ्कते चित्रा स्वार्थे नोदेति मूढता ॥ ७८ ॥

sūcikāyugmalabhyena mohitenātmanā nṛṇām | mṛtimāśaṅkate citrā svārthe nodeti mūḍhatā || 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 Suchi was bent on the destruction of men: so the wise are fools in their own interests.

वस्त्रतन्तुविभेदेन परमारणमाशु मे । इदं संपद्यत इति भवत्यन्तर्हि निर्मला ॥ ७९ ॥

vastratantuvibhedena paramāraṇamāśu me | idaṃ saṃpadyata iti bhavatyantarhi nirmalā || 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 मलमादत्ते यथा मृद्धर्षणं विना । परापराधविरहाद्व्याधिस्तस्याः प्रवर्तते ॥ ८० ॥

sthāpitā malamādatte yathā mṛddharṣaṇaṃ vinā | parāparādhavirahādvyādhistasyāḥ pravartate || 80 ||

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.

सूक्ष्माऽदृश्या चैव दात्री क्षणाद्विस्मृतिमेति सा । तीक्ष्णभेदकरी क्रूरा सूची चेष्टेव दैविकी ॥ ८१ ॥

sūkṣmā'dṛśyā caiva dātrī kṣaṇādvismṛtimeti sā | tīkṣṇabhedakarī krūrā sūcī ceṣṭeva daivikī || 81 ||

The unseen and airy darts of fate, are as fatal as the acts of the cruel Visuchi; though both of them have their respite at short intervals of their massacres.

तन्तुवेधनमात्रेण हतोऽन्य इति तोषिता । दुर्जनो येन तेनैव नाशितेनैति हृष्टताम् ॥ ८२ ॥

tantuvedhanamātreṇa hato'nya iti toṣitā | durjano yena tenaiva nāśitenaiti hṛṣṭatām || 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.

पङ्के मज्जति याति खं विहरति व्योमानिलैर्दिक्तटे शेते पांसुषु भूतलेष्विव वने पट्टे गृहेऽन्तःपुरे । हस्ते श्रोत्रसरोरुहेऽथ मृदुनि स्वेच्छोर्णिकाखण्डके रन्ध्रे काष्ठमृदां च माति हृदये द्रव्यात्मशक्त्यैव सा ॥ ८३ ॥

paṅke majjati yāti khaṃ viharati vyomānilairdiktaṭe śete pāṃsuṣu bhūtaleṣviva vane paṭṭe gṛhe'ntaḥpure | haste śrotrasaroruhe'tha mṛduni svecchorṇikākhaṇḍake randhre kāṣṭhamṛdāṃ ca māti hṛdaye dravyātmaśaktyaiva sā || 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.

श्रीवाल्मीकिरुवाच । इत्युक्तवत्यथ मुनौ दिवसो जगाम सायंतनाय विधयेऽस्तमिनो जगाम । स्नातुं सभा कृतनमस्करणा जगाम श्यामक्षये रविकरैश्च सहाजगाम ॥ ८४ ॥

śrīvālmīkiruvāca | ityuktavatyatha munau divaso jagāma sāyaṃtanāya vidhaye'stamino jagāma | snātuṃ sabhā kṛtanamaskaraṇā jagāma śyāmakṣaye ravikaraiśca sahājagāma || 84 ||

Valmiki 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.