73. Chapter 73

श्रीवसिष्ठ उवाच । कर्कटीकटुवृत्तान्तं सर्वमाकर्ण्य वासवः । नारदं परिपप्रच्छ पुनर्जातकुतूहलः ॥ १ ॥

śrīvasiṣṭha uvāca | karkaṭīkaṭuvṛttāntaṃ sarvamākarṇya vāsavaḥ | nāradaṃ paripapraccha punarjātakutūhalaḥ || 1 ||

Vasishtha related:—Indra having learnt about the austere devotion of Karkati, had the curiosity to know more of her through Narada, whom he asked about the matter.

शक्र उवाच । सूचीवृत्तपिशाचत्वं तपसोपार्ज्य तत्तया । कर्कट्या हिममर्कट्या के भुक्ता विभवा मुने ॥ २ ॥

śakra uvāca | sūcīvṛttapiśācatvaṃ tapasopārjya tattayā | karkaṭyā himamarkaṭyā ke bhuktā vibhavā mune || 2 ||

Indra said:—I know Suchi to have acquired her fiendish practice (of blood sucking), by means of her devotion; but who is this apish Karkati that is so greedy of her gain.

श्रीनारद उवाच । जीवसूच्याः पिशाचत्वं गतायाः शक्र पेलवम् । आसीत्कार्ष्णायसी सूची तस्याः समवलम्बनम् ॥ ३ ॥

śrīnārada uvāca | jīvasūcyāḥ piśācatvaṃ gatāyāḥ śakra pelavam | āsītkārṣṇāyasī sūcī tasyāḥ samavalambanam || 3 ||

Narada replied:—It is Karkati the malevolent fiend, that became Jiva Suchi or colic pain of the living, and assumed the shape of an iron needle as its support or fulcrum.

तत्समालम्बनं त्यक्त्वा व्योमवातरथस्थया । प्राणमारुतमार्गेण तया देहप्रविष्टया ॥ ४ ॥

tatsamālambanaṃ tyaktvā vyomavātarathasthayā | prāṇamārutamārgeṇa tayā dehapraviṣṭayā || 4 ||

Having afterwards forsaken that prop, it entered into the human body as its landing place; and then it flew up to the heart on the vehicle of vital breath, and is seated in the car of the current air in atmosphere.

सर्वेषामान्त्रतन्त्रीणां स्नायुमेदोवसासृजाम् । रन्ध्रेण पक्षिणेवान्तर्निलीनं मलिनात्मनाम् ॥ ५ ॥

sarveṣāmāntratantrīṇāṃ snāyumedovasāsṛjām | randhreṇa pakṣiṇevāntarnilīnaṃ malinātmanām || 5 ||

This colic of life said:—Jiva Suchi, having entered into the bodies of vicious lives, passes through the canals of their entrails and the pores of their flesh, fat and blood, and then nestles as a bird in the interior part.

यस्यां नाड्यां नभोवायुर्माति तत्तामुपेतया । तत्र शूलं कृतं स्थूलन्यग्रोधाग्र इवोत्कटम् ॥ ६ ॥

yasyāṃ nāḍyāṃ nabhovāyurmāti tattāmupetayā | tatra śūlaṃ kṛtaṃ sthūlanyagrodhāgra ivotkaṭam || 6 ||

It enters the intestines with the breath of the air, and there settles in the form of flatulent colic; afterwards being seated at the end of the nyagrodha artery, it forms the plethoric colic with fulness of blood and inflammation.

तच्छरीरेन्द्रियैस्तानि तथान्यानि बहूनि च । भुक्तानि नरमांसानि भोजनान्युचितानि च ॥ ७ ॥

taccharīrendriyaistāni tathānyāni bahūni ca | bhuktāni naramāṃsāni bhojanānyucitāni ca || 7 ||

It also enters the body through other parts and organs, and receives different names according to its situation; and then feeds itself upon their flesh and marrow.

सुप्तं विवलितानल्पमालया मुग्धबालया । कान्तवक्षःस्थलस्यूतसृष्टपत्रकपोलया ॥ ८ ॥

suptaṃ vivalitānalpamālayā mugdhabālayā | kāntavakṣaḥsthalasyūtasṛṣṭapatrakapolayā || 8 ||

Fastened to the knots of wreathed flowers and stuck to the leafy garlands, decorating the breasts and cheeks of fond damsels, she steeps enraptured with them, on the bosoms of their loving spouses.

विद्रुतं वीतशोकासु विहङ्गा वनवीथिषु । कल्पद्रुमौघपुष्पाग्रद्विगुणाम्भोजपङ्क्तिषु ॥ ९ ॥

vidrutaṃ vītaśokāsu vihaṅgā vanavīthiṣu | kalpadrumaughapuṣpāgradviguṇāmbhojapaṅktiṣu || 9 ||

She flies to the bodies of birds in wood-land retreats, which are free from worldly sorrow and strife; and flutters on the tops of flowers of the Kalpa arbours of Paradise, or rolls on beds of lotuses in the lakes.

पीत आमोदमन्दारमकरन्दकणासवः । वनेष्वमरशैलानामलिन्यामलिलीलया ॥ १० ॥

pīta āmodamandāramakarandakaṇāsavaḥ | vaneṣvamaraśailānāmalinyāmalilīlayā || 10 ||

She flies over the high hills of the gods, in the forms of fluttering bees; and sips the honey drops, perfumed with the fragrance of the pollen of mandara flowers.

चर्वितानि शवाङ्गानि गृध्र्याऽऽगर्तानि वृद्धया । खड्गपृष्ठ्येव संग्रामे वीराङ्गानि जवेद्धया ॥ ११ ॥

carvitāni śavāṅgāni gṛdhryā''gartāni vṛddhayā | khaḍgapṛṣṭhyeva saṃgrāme vīrāṅgāni javeddhayā || 11 ||

She devours in the form of vultures, the entrails of the dead bodies of warriors, through the notches made in them, by blades of swords in warfare.

सर्वाङ्गकोशनाडीषु दिक्ष्विवानिललेखया । उड्डीनमवडीनं च काचौघव्योमवीथिषु ॥ १२ ॥

sarvāṅgakośanāḍīṣu dikṣvivānilalekhayā | uḍḍīnamavaḍīnaṃ ca kācaughavyomavīthiṣu || 12 ||

She flies up and down in the pellucid and glassy paths of the firmament, and pierces through all the pores and arteries or inlets into the human body; as the inflated winds pass in every creek and corner on all sides.

विराडात्महृदि प्राणवातस्पन्दाः स्फुरन्ति तु । यथा तथा प्रस्फुरितं प्रतिदेहगृहं तया ॥ १३ ॥

virāḍātmahṛdi prāṇavātaspandāḥ sphuranti tu | yathā tathā prasphuritaṃ pratidehagṛhaṃ tayā || 13 ||

As the universal vital air (prana-vayu), runs in the heart of every living being, in the form of the pulsation of air; so does Suchi oscillate in every body, as it were her own habitation.

सर्वप्राणिशरीरेषु भान्ति चिच्छक्तयस्तथा । दीपप्रभाभासितया गृहिण्येव स्वसद्मसु ॥ १४ ॥

sarvaprāṇiśarīreṣu bhānti cicchaktayastathā | dīpaprabhābhāsitayā gṛhiṇyeva svasadmasu || 14 ||

As the intellectual powers are lodged in every person, in the manner of blazing lamps in them; so does she reside and blaze as the mistress of every body; answering her dwelling house.

विहृतं रुधिरेष्वन्तर्द्रवशक्त्येव वारिषु । अब्धिष्वावर्तवृत्त्येव जठरेषु विवल्गितम् ॥ १५ ॥

vihṛtaṃ rudhireṣvantardravaśaktyeva vāriṣu | abdhiṣvāvartavṛttyeva jaṭhareṣu vivalgitam || 15 ||

She sparkles as the vital spark in the particles of blood, and flows as fluidity in liquid bodies; she rolls and trolls in the bowels of living beings, as whirlpools whirl about in the bosom of the sea.

सुप्तं मेदःसु शुभ्रेषु शेषाङ्गेष्विव शौरिणा । स्वादितश्चाङ्गगन्धोऽन्तः पीतशक्त्यामृतं यथा ॥ १६ ॥

suptaṃ medaḥsu śubhreṣu śeṣāṅgeṣviva śauriṇā | svāditaścāṅgagandho'ntaḥ pītaśaktyāmṛtaṃ yathā || 16 ||

She rests in the milk white mass of flesh, as Vishnu reclines on his bed of the serpent Vasuki; she tastes the flavour of the blood of all hearts, as the goddess (Kali) drinks the liquor of her goblet of wine.

तरुगुल्मौषधादीनां हृदौजान्यनिलश्रिया । परिभुक्तान्यशुक्लानि हिंसयोधीकृतानि च ॥ १७ ॥

tarugulmauṣadhādīnāṃ hṛdaujānyanilaśriyā | paribhuktānyaśuklāni hiṃsayodhīkṛtāni ca || 17 ||

She sucks the circulating red hot blood of hearts, as the winds absorb the internal and vivifying juice, from the hearts of plants and trees.

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 ||

Now this living Suchi, intending to become a devotee, remains as motionless as an immovable substance, and as fixed and steady in her mind.

अदृश्यया तया चेह मारुतोग्रतुरंगया । अयःसूच्याऽनिलतया वहन्त्या दिक्ष्वरुद्धया ॥ १९ ॥

adṛśyayā tayā ceha mārutograturaṃgayā | ayaḥsūcyā'nilatayā vahantyā dikṣvaruddhayā || 19 ||

The iron-hearted needle, being now rarefied as the invisible air, is traversing to all sides, on the swift wings of winds resembling its riding horses.

पतिं भुक्तं विलसितं दत्तं दापितमाहृतम् । नर्तितं गीतमुषितमनन्तैः प्राणिदेहकैः ॥ २० ॥

patiṃ bhuktaṃ vilasitaṃ dattaṃ dāpitamāhṛtam | nartitaṃ gītamuṣitamanantaiḥ prāṇidehakaiḥ || 20 ||

It goes on feeding on the flesh and drinking the blood of all living beings; and carrying on its various acts of giving and receiving, and dancing and singing all along.

अदृश्ययाऽशरीरिण्या मनःपवनदेहया । कृतमाकाशरूपिण्या न तदस्ति न यत्तया ॥ २१ ॥

adṛśyayā'śarīriṇyā manaḥpavanadehayā | kṛtamākāśarūpiṇyā na tadasti na yattayā || 21 ||

Though the incorporeal Suchi has become aeriform and invisible as vacuum, yet there is nothing which she is unable to accomplish by the powers of her mind, outstripping the swiftness of the winds.

मत्तया शक्तयास्वादरसाच्चलितमेतया । कालमालानमाश्रित्य करिण्येव विवल्गितम् ॥ २२ ॥

mattayā śaktayāsvādarasāccalitametayā | kālamālānamāśritya kariṇyeva vivalgitam || 22 ||

But though she runs mad with her meat, and turns about giddy with her drink; yet she is curbed by fate, like an elephant in chains from running at random.

कल्लोलबहुलाधूतदेहदृष्टनदीष्वलम् । वेगैर्वेधुर्यकारिण्या मत्तया मकरायितम् ॥ २३ ॥

kallolabahulādhūtadehadṛṣṭanadīṣvalam | vegairvedhuryakāriṇyā mattayā makarāyitam || 23 ||

The living body like a running stream, moves apace with billows in its course; and the painful and destructive diseases under which it labours, are as greedy sharks lying hid underneath.

अशक्तया निगिरितुं मेदोमांसं तथा हृदि । नूनं रुदितमर्थाढ्यवृद्धातुरधिया यथा ॥ २४ ॥

aśaktayā nigirituṃ medomāṃsaṃ tathā hṛdi | nūnaṃ ruditamarthāḍhyavṛddhāturadhiyā yathā || 24 ||

This frail body like the formless Suchi, being disabled by infirmity to gorge its fleshy food, begins to lament its fate, like old and sickly rich folks, for their want of hunger and appetite.

अजोष्ट्रमृगहस्त्यश्वसिंहव्याघ्रादिनर्तितम् । नर्तक्येव चिरं रङ्गे वलयाङ्गदमङ्गके ॥ २५ ॥

ajoṣṭramṛgahastyaśvasiṃhavyāghrādinartitam | nartakyeva ciraṃ raṅge valayāṅgadamaṅgake || 25 ||

The body with its members, moves about like the beasts of the forest (for their prey); and it plays its parts like an actress in the stage, with goodly apparel and ornaments on her person.

बहिरन्तश्च वायूनामेकत्वमनुजातया । गन्धलेखिकयेवान्तः स्थितं दुर्बलया तथा ॥ २६ ॥

bahirantaśca vāyūnāmekatvamanujātayā | gandhalekhikayevāntaḥ sthitaṃ durbalayā tathā || 26 ||

The body is moved to and fro by its internal and external winds, and its natural weakness (immobility), is always in need of being moved by the vital airs, as the immovable fragrance requires to be wafted by the breeze.

मन्त्रौषधितपोदानदेवपूजादिभिर्हता । बहिर्गिरिनदीतुङ्गतरङ्गवदुपद्रुता ॥ २७ ॥

mantrauṣadhitapodānadevapūjādibhirhatā | bahirgirinadītuṅgataraṅgavadupadrutā || 27 ||

Men in vain rely on mantras and medicines, on austerities and charities, and on the adoration of idols for relief; while their bodies are subject to diseases like the sea to its surges.

दीपप्रभेवाविज्ञातगतिर्गत्याशु लीयते । अयःसूच्यां मातरीव तत्र निर्वृतिमेति सा ॥ २८ ॥

dīpaprabhevāvijñātagatirgatyāśu līyate | ayaḥsūcyāṃ mātarīva tatra nirvṛtimeti sā || 28 ||

The unseen force of mobility, is soon lost in the solid body, as the light of the lamp is lost in darkness. So the living Suchi came to be lost in the iron needle, in which she had her rest.

स्ववासनानुसारेण सर्व आस्पदमीहते । सूचित्वमेव राक्षस्या सूचीत्वेनास्पदीकृतम् ॥ २९ ॥

svavāsanānusāreṇa sarva āspadamīhate | sūcitvameva rākṣasyā sūcītvenāspadīkṛtam || 29 ||

Every one aspires to a state according to his natural propensity; as the inclination of the Rakshasi led her to choose the needleship upon herself.

सर्वा विहृत्यापि दिशः स्वमेवास्पदमापदि । जीवसूची लोहसूचीमिवायाति जडो जनः ॥ ३० ॥

sarvā vihṛtyāpi diśaḥ svamevāspadamāpadi | jīvasūcī lohasūcīmivāyāti jaḍo janaḥ || 30 ||

A man being tired by travelling far and wide, returns at last to take his rest at home; so the big and living Suchi turned to the form of the thin iron Suchi to execute her repose; but like ignorant people, who prefer the grosser pleasure of the body to the nicer delights of the soul; she still panted for her grosser enjoyments, that were now lost to her.

एवं प्रयतमाना सा विहरन्ती दिशो दश । मानसीं तृप्तिमायाता न शारीरीं कदाचन ॥ ३१ ॥

evaṃ prayatamānā sā viharantī diśo daśa | mānasīṃ tṛptimāyātā na śārīrīṃ kadācana || 31 ||

With the intention of satisfying her thirst, she travelled to all parts and quarters (in her form of the poor needle); but derived more of the mental pleasure of experience, than the satisfaction of her corporeal appetites.

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 ||

When the container is in existence, it is possible to fill it with its contents and not otherwise; so one having his body, can seek and get every pleasurable object to give it delight.

अथ तृप्तस्य देहस्य स्मरणात्प्राक्तनस्य सा । बभूव दुःखितस्वान्ता पूर्णोदरसुखार्थिनी ॥ ३३ ॥

atha tṛptasya dehasya smaraṇātprāktanasya sā | babhūva duḥkhitasvāntā pūrṇodarasukhārthinī || 33 ||

Remembering now the past enjoyments of her former body, she became sorrowful in her mind, that was so highly pleased and satisfied with filling its belly before.

ततः प्राक्तनदेहार्थं करिष्ये विपुलं तपः । इति संचिन्त्य तपसे देशं निर्णीय सात्मना ॥ ३४ ॥

tataḥ prāktanadehārthaṃ kariṣye vipulaṃ tapaḥ | iti saṃcintya tapase deśaṃ nirṇīya sātmanā || 34 ||

She was then resolved to betake herself to austere devotion, for the purpose of recovering her former body; and with this object in view, she chose for herself the proper situation for her castigations.

विवेशाकाशगृध्रस्य हृदयं तरुणस्य सा । प्राणमारुतमार्गेण खं खगीव बिलेशया ॥ ३५ ॥

viveśākāśagṛdhrasya hṛdayaṃ taruṇasya sā | prāṇamārutamārgeṇa khaṃ khagīva bileśayā || 35 ||

The living soul of Suchi, thought of entering into the heart of a young vulture flying in the air; and thus soared to it and rested herself in the air like that bird, by the help of her vital breath.

गृध्रः स्वामयसूचित्वं कश्चिदेतत्समाश्रितः । नितान्तप्रेरितः सूच्या कर्तुं मन उपाददे ॥ ३६ ॥

gṛdhraḥ svāmayasūcitvaṃ kaścidetatsamāśritaḥ | nitāntapreritaḥ sūcyā kartuṃ mana upādade || 36 ||

The vulture being thus filled with the malevolent spirit of the choleric Suchi in itself, began to think of executing the purposes that Suchi had in her mind.

सूचीमादाय गृध्रोऽसौ ययौ तच्चिन्तितं गिरिम् । अन्तःसूचिपिशाच्यन्ते नुन्नोऽब्द इव वायुना ॥ ३७ ॥

sūcīmādāya gṛdhro'sau yayau taccintitaṃ girim | antaḥsūcipiśācyante nunno'bda iva vāyunā || 37 ||

Thus the vulture bearing the insatiate Suchi within its body, flew to its intended spot on the mountain. It was driven there like a cloud by the wind, and it was in this place that Suchi was to be released from her needleship.

तत्राजने महारण्ये स्थापयामास तामसौ । सर्वसंकल्परहिते पदे योगीव चेतनाम् ॥ ३८ ॥

tatrājane mahāraṇye sthāpayāmāsa tāmasau | sarvasaṃkalparahite pade yogīva cetanām || 38 ||

It sat there on a spot of the solitary forest in its state of asceticism, seeming to be freed from all desires of the world.

एकेनैवाशु सा तेन पादप्रान्तेन सुस्थिता । संप्रतिष्ठापितेवाद्रिमूर्ध्नि गृध्रेण देवता ॥ ३९ ॥

ekenaivāśu sā tena pādaprāntena susthitā | saṃpratiṣṭhāpitevādrimūrdhni gṛdhreṇa devatā || 39 ||

It stood there on one of its legs, supported on the tip of its toe and appeared as the statue of some deity, consecrated on the top of the mountain by some one in the form of Garuda.

रजःकणगृहस्थाणुशिरस्येकेन सानुना । पादेनातिष्ठदुद्ग्रीवं शिखीव गिरिमूर्धनि ॥ ४० ॥

rajaḥkaṇagṛhasthāṇuśirasyekena sānunā | pādenātiṣṭhadudgrīvaṃ śikhīva girimūrdhani || 40 ||

There standing on one leg, supported on an atom of dust; she remained as the mountain peacock, that stands on one leg with the head raised to the sky.

उत्थितां स्थापितां सूचीं गृध्रेण जीवसूचिका । दृष्ट्वा बहिर्विनिर्गन्तुं खगदेहात्प्रचक्रमे ॥ ४१ ॥

utthitāṃ sthāpitāṃ sūcīṃ gṛdhreṇa jīvasūcikā | dṛṣṭvā bahirvinirgantuṃ khagadehātpracakrame || 41 ||

The bird seeing the living Suchi coming out of his body, and standing on the mountain as a statue, fled away and disappeared from that place.

खगदेहान्निर्जगाम सूची प्रोन्मुखचेतना । पवनाद्गन्धलेखेव घ्राणवातलवोन्मुखी ॥ ४२ ॥

khagadehānnirjagāma sūcī pronmukhacetanā | pavanādgandhalekheva ghrāṇavātalavonmukhī || 42 ||

Suchi issued from the body of the bird, in the manner of the spirit coming out of it, and the intellect aspiring to higher regions; and as the particles of fragrance fly upon the wings of winds, in order to meet the breath of the nostrils to be borne into the nose.

जगाम गृध्रः स्वं देशं भारं त्यक्त्वेव भारिकः । निवृत्तव्याधिरिव स बभूवान्तरनाकुलः ॥ ४३ ॥

jagāma gṛdhraḥ svaṃ deśaṃ bhāraṃ tyaktveva bhārikaḥ | nivṛttavyādhiriva sa babhūvāntaranākulaḥ || 43 ||

The vulture fled to his own place after leaving Suchi at that place, like a porter disburthening himself of his load; and found himself relieved of his lickerish diseases on his return.

अतः सूचिस्तयाधारस्तपसे परिकल्पिता । दृढः सुसदृशोऽर्थानां विनियोगो हि राजते ॥ ४४ ॥

ataḥ sūcistayādhārastapase parikalpitā | dṛḍhaḥ susadṛśo'rthānāṃ viniyogo hi rājate || 44 ||

Now the iron Suchi, being seated in her devotion, in the form of the living Suchi; appeared as graceful as a right man engaged in the performance of his proper duty.

न ह्यमूर्तस्य सिध्यन्ति विनाधारं किल क्रियाः । इत्याधारैकनिष्ठत्वमाश्रित्यासौ तपःस्थिता ॥ ४५ ॥

na hyamūrtasya sidhyanti vinādhāraṃ kila kriyāḥ | ityādhāraikaniṣṭhatvamāśrityāsau tapaḥsthitā || 45 ||

And as the formless spirit is unable to do anything, without a formal support or instrument; so the living Suchi supported herself on the tip of her toe, for performance of her devotion.

जीवसूची लोहसूचीं पिशाची शिंशपामिव । सर्वतो वलयामास वात्येवामोदलेखिकाम् ॥ ४६ ॥

jīvasūcī lohasūcīṃ piśācī śiṃśapāmiva | sarvato valayāmāsa vātyevāmodalekhikām || 46 ||

The living Suchi has sheathed the iron needle (in her heart), as an evil spirit (Pisachi) enwraps a Sinsapa tree; and as the winds enfold the particles of odor, which they bear away in their bosom.

ततस्ततः प्रभृत्येषा सूची दीर्घतपस्विनी । अरण्यान्यां स्थिता शक्र तत्र वर्षगणान्बहून् ॥ ४७ ॥

tatastataḥ prabhṛtyeṣā sūcī dīrghatapasvinī | araṇyānyāṃ sthitā śakra tatra varṣagaṇānbahūn || 47 ||

Thenceforwards, O Indra! has she betaken herself to her protracted devotion, and passed many years in the solitary wilderness in her steady position and posture of body.

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 ||

It now behoves you, O Indra! that art skilled in stratagems, to devise some plan, in order to delude her from her object, or else her devotion will destroy the people, you have so long preserved.

श्रीवसिष्ठ उवाच । इति नारदतः श्रुत्वा शक्रः सूचीनिरीक्षणे । मारुतं प्रेषयामास दशदिङ्मण्डलान्यथ ॥ ४९ ॥

śrīvasiṣṭha uvāca | iti nāradataḥ śrutvā śakraḥ sūcīnirīkṣaṇe | mārutaṃ preṣayāmāsa daśadiṅmaṇḍalānyatha || 49 ||

Vasishtha said:—Indra having heard these words of Narada, sent Maruta (Eolus) the god of winds to her search, in all quarters of the globe.

जगामाथ मरुत्संविदात्मना तामवेक्षितुम् । अथामुच्य नभोमार्गं विचचार त्वरान्वितः ॥ ५० ॥

jagāmātha marutsaṃvidātmanā tāmavekṣitum | athāmucya nabhomārgaṃ vicacāra tvarānvitaḥ || 50 ||

The god Maruta then proceeded in quest of her, in his spiritual form of intelligence; and having traversed the etherial regions, alighted upon the nether world. The winds and all other elemental and physical powers, are believed to be endued with intelligence also; and not as mere brute forces, on account of the regular discharge of their proper functions, which they could never do without intelligence.

सा तस्य संवित्क्षिप्रार्धेनैव सर्वगता सती । परमार्चिरिवाविघ्नं सहसैव ददर्श ह ॥ ५१ ॥

sā tasya saṃvitkṣiprārdhenaiva sarvagatā satī | paramārcirivāvighnaṃ sahasaiva dadarśa ha || 51 ||

He beheld everything instantly at a glance of his intelligence; which perceived all things at one view; as the sight of the Supreme Spirit sees through all bodies without exception or hindrance.

भूमेः सप्तसमुद्रान्ते निबद्धां विपुलस्थलीम् । लोकालोकाद्रिरसनां ततो मणिमयोपमम् ॥ ५२ ॥

bhūmeḥ saptasamudrānte nibaddhāṃ vipulasthalīm | lokālokādrirasanāṃ tato maṇimayopamam || 52 ||

His sight stretched to the Lokaloka mountain in the polar circle, far beyond the seven seas of the earth, where there is a large tract of land abounding with gems.

स्वादूदकाब्धिवलयं सकोटरककुब्गणम् । पुष्करद्वीपवलयं तदन्तर्गिरिमण्डले ॥ ५३ ॥

svādūdakābdhivalayaṃ sakoṭarakakubgaṇam | puṣkaradvīpavalayaṃ tadantargirimaṇḍale || 53 ||

He viewed the circle of the Pushkara continent, surrounded by a sea of sweet water; and containing mountains with their dales and valleys.

मदिराम्भोधिवलयं तज्जलेचरसंस्थितम् । गोमेदद्वीपकटकं तन्मध्यविषयव्रजम् ॥ ५४ ॥

madirāmbhodhivalayaṃ tajjalecarasaṃsthitam | gomedadvīpakaṭakaṃ tanmadhyaviṣayavrajam || 54 ||

He next saw the Gomeda islands, surrounded by the sea of liquor with its marine animals; and the land abounding with cities and towns.

इक्षूदकाब्धिपरिखं शान्तं गिरिगणान्तरम् । क्रौञ्चद्वीपोर्वरापीठं शान्तं गतगिरिक्रमम् ॥ ५५ ॥

ikṣūdakābdhiparikhaṃ śāntaṃ girigaṇāntaram | krauñcadvīporvarāpīṭhaṃ śāntaṃ gatagirikramam || 55 ||

He beheld also the fertile and peaceful continent of Kraunchadwipa, bounded by the sweet Saccharine sea, and beset by a range of mountains.

क्षीराब्धिमुक्तावलयं समध्यगतनायकम् । श्वेताख्यद्वीपवलयं सभूतप्रविभागकम् ॥ ५६ ॥

kṣīrābdhimuktāvalayaṃ samadhyagatanāyakam | śvetākhyadvīpavalayaṃ sabhūtapravibhāgakam || 56 ||

Further on was the Swetadvipa (Albion island), with its subsidiary isles surrounded by the Milky (Atlantic) ocean, and having the temple of Vishnu in the midst of it.

ततो घृतोदवलयस्वान्तस्थपुरमन्दिरम् । कुशद्वीपवृतिव्याप्तं समहाशैलकोटरम् ॥ ५७ ॥

tato ghṛtodavalayasvāntasthapuramandiram | kuśadvīpavṛtivyāptaṃ samahāśailakoṭaram || 57 ||

After that appeared the sea of butter, surrounding the Kushadwipa island; and having chains of mountains and cities with buildings in them.

दध्यम्भोराशिरशनासान्ताम्बरपुरोदरम् । शाकद्वीपोर्वराकारं सान्तस्थविषयान्तरम् ॥ ५८ ॥

dadhyambhorāśiraśanāsāntāmbarapurodaram | śākadvīporvarākāraṃ sāntasthaviṣayāntaram || 58 ||

Then came the Sakadwipa in view amidst the ocean of curds, containing many countries and many large and populous cities in them.

क्षाराम्भोराशिपरिधिं सान्तस्थविषयान्तरम् । जम्बूद्वीपे महामेरुं कुलपर्वतसंकुलम् ॥ ५९ ॥

kṣārāmbhorāśiparidhiṃ sāntasthaviṣayāntaram | jambūdvīpe mahāmeruṃ kulaparvatasaṃkulam || 59 ||

Last appeared the Jambudwipa girt by the sea of salt, having the Meru and other boundary mountains, and many countries in it.

वातस्कन्धेभ्य एवादौ पतितानिलवेदना । क्रमेणानेन पर्यन्ते तेनैव प्रसृतोऽञ्जसा ॥ ६० ॥

vātaskandhebhya evādau patitānilavedanā | krameṇānena paryante tenaiva prasṛto'ñjasā || 60 ||

Thus the intelligence of air (Marut), having alighted on earth upon the wings of winds, spread himself afterwards to its utmost ends with rapidity.

वायुरालोकयन्नद्धा जम्बूद्वीपं निरीक्ष्य च । तत्प्राप हिमवच्छृङ्गं यत्र सूची तपस्विनी ॥ ६१ ॥

vāyurālokayannaddhā jambūdvīpaṃ nirīkṣya ca | tatprāpa himavacchṛṅgaṃ yatra sūcī tapasvinī || 61 ||

The god of air then directed his course to Jambudwipa (Asia), and having arrived there, he made his way to the summit of the snowy mountain.

शृङ्गमूर्ध्नि महत्युग्रे सारण्यानीमवाप ताम् । द्वितीयाकाशविततां वर्जितां प्राणिकर्मभिः ॥ ६२ ॥

śṛṅgamūrdhni mahatyugre sāraṇyānīmavāpa tām | dvitīyākāśavitatāṃ varjitāṃ prāṇikarmabhiḥ || 62 ||

He saw a great desert on the highest top of the summit, which was as extensive as the expanse of the sky, and devoid both of living creatures and the vestiges of animal bodies.

असंजाततृणव्यूहां निकटत्वाद्विवस्वतः । रजोमयीमेव ततां संसाररचनामिव ॥ ६३ ॥

asaṃjātatṛṇavyūhāṃ nikaṭatvādvivasvataḥ | rajomayīmeva tatāṃ saṃsāraracanāmiva || 63 ||

It was unproductive of greens or grass owing to its nighness to the sun; and was covered over with dust, like that composing this earth.

मृगतृष्णानदीसार्थपूरणीयाब्धितां गताम् । शक्रकोदण्डसंकाशमृगतृष्णासरिच्छताम् ॥ ६४ ॥

mṛgatṛṣṇānadīsārthapūraṇīyābdhitāṃ gatām | śakrakodaṇḍasaṃkāśamṛgatṛṣṇāsaricchatām || 64 ||

There spread a wide ocean of the mirage to excite the thirst, like the lucid waters of a river; and allure the longings of men by its various hues, resembling the variegated colours of rain-bow.

अमितानन्तपर्यन्तां लोकपालेक्षितैरपि । केवलं पवनस्पन्दप्रवहद्धूलिकुण्डलाम् ॥ ६५ ॥

amitānantaparyantāṃ lokapālekṣitairapi | kevalaṃ pavanaspandapravahaddhūlikuṇḍalām || 65 ||

Its wide expanse reaching almost to infinity, was unmeasurable even by the regents of the quarters of heaven, and the gusts of wind, blowing upon it, served only to cover it with a canopy of dust.

सूर्यांशुकुङ्कुमालिप्तां लग्नचन्द्रांशुचन्दनाम् । विलासिनीमिव व्योम्नो वातसूत्कारपायिनीम् ॥ ६६ ॥

sūryāṃśukuṅkumāliptāṃ lagnacandrāṃśucandanām | vilāsinīmiva vyomno vātasūtkārapāyinīm || 66 ||

It resembled a wanton woman, besmeared with red powder as the sunbeams, and sandal paste like the moonbeams; and attentive to the whistlings of the breeze.

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 ||

The god of the winds having travelled all over the seven continents and their seas, and being tired with his long journey on the surface of the earth; rested his gigantic body which fills the infinite space in all directions, on the top of that mountain; like a butterfly resting on the twig of a tree, after its wearied flight in the air.