भोगान् भुक्त्वा ततः पश्चाद् गमिष्यसि परं पदम् । अव्यावृत्तिस्वरूपाया नियतेर् एष निश्चयः
After enjoying pleasures, you will then attain the supreme state; this is the firm decree of destiny, whose nature is unbroken continuity.
तपसानेन सङ्कल्पस् सफलो ऽस्तु तवोत्तमे । पीना भव पुनस् सैव हिमकाननराक्षसी
By this austerity, may your noble resolve bear fruit; become again that same strong demoness of the snowy forest.
यया पूर्वं वियुक्तासि तन्वा जलदरूपया । बीजान्तर्वृक्षता पुत्रि बृहद्वृक्षतया यथा
From whom you were previously separated, in the form of a watery body—just as a seed becomes a great tree, O daughter.
योगम् एष्यसि भूयस् त्वं तन्वा तद्बीजरूपिणी । तयैव रमसे पुत्रि लतयेवाङ्कुरस्थितिः
You will again unite with that body, which is in the form of a seed; with it, O daughter, you will delight, like a creeper delights in the state of a sprout.
बाधां विदितवेद्यत्वान् न च लोके करिष्यसि । अन्तश्शुद्धा शान्तवाता शरदीवाभ्रमण्डली
Because you are known to be free from affliction, you will not cause harm in the world; inwardly pure, with peaceful airs, like an autumnal cluster of clouds.
अन्तरध्यानविरता कदाचिल् लीलया यदि । भविष्यसि बहीरूढा सर्वात्मध्यानरूपिणी
Absorbed in inner meditation, if ever by play you become outwardly manifest, you will be the very form of meditation on the Self in all.
व्यवहारात्मकध्यानधारणाधाररूपिणी । वातस्वभाववद्देहपरिस्पन्दविलासिनी
You will be the support of concentration rooted in practical activity, and, like the nature of wind, you will sport as the subtle movement of the body.
तदा विरोधिनी पुत्रि स्वकर्मस्पन्दरोधिनी । न्यायेन क्षुन्निवृत्त्यर्थं भूतबाधां करिष्यसि
Then, daughter, you will become an opponent, restraining the impulses of your own actions; by rightful means, you will inflict suffering upon beings for the sake of curbing their misconduct.
भविष्यसि न्यायवृत्तिर् लोके त्वं न्यायबाधिका । जीवन्मुक्ततया देहे स्वविवेकैकपालिका
You will act in accordance with justice in the world, yet you will also obstruct justice; as a jīvanmukta in the body, you will be guarded solely by your own discernment.
इत्य् उक्त्वा गगनतलाज् जगाम देवस् सूची सा भवतु ममेति किं विरागः । रागो वाब्जजवचनार्थधारणे ऽस्मिन्न् इत्य् अन्तर् मननमयी मनाग् बभूव
Having spoken thus from the sky, the deity departed; Sūcī thought, 'Let this be mine.' What is dispassion or passion in the grasping of the meaning of the lotus-born's words? Thus, within, a subtle mental reflection arose.
प्रादेशः प्रथमम् अभूत् ततो ऽपि हस्तो व्यासं चाप्य् अथ विटपस् ततो ऽभ्रमाला । सोद्यत्सावयवलता बभौ निमेषात् सङ्कल्पद्रुमकणिकाङ्कुरक्रमेण
First, a span appeared, then a hand, then a branch, then a garland of clouds; with swiftly rising shoots and tendrils, it shone forth in an instant, by the sequence of sprouts from the wish-fulfilling tree.
तन्मात्राण्य् अविकलशक्तिमन्ति देहाद् उद्भूतान्य् अथ करणेन्द्रियाणि सम्यक् । सङ्कल्पद्रुमनवपुष्पवत् समन्ताद् बीजे यान्य् अलम् अभवंस् तिरोहितानि
The subtle elements, endowed with undiminished power, emerged from the body, and then the sense organs; just as flowers arise all around from the seed of the wish-fulfilling tree, so too did these come forth, though previously concealed.
अथाभवद् असौ सूची कर्कटी राक्षसी पुनः । सूक्ष्मैव स्थौल्यम् आयाता मेघलेखेव वार्षिकी
Then Sūcī became Karkaṭī, the demoness, once again; remaining subtle, she attained grossness, like a streak of cloud thickening in the rainy season.
निजम् आकारम् आसाद्य किञ्चित् प्रमुदिता सती । बृहद्राक्षसगर्वं तद्बोधात् कञ्चुकवज् जहौ
Having regained her own form, she was somewhat delighted; through realization, she cast off the pride of the great demon, as one discards a cloak.
तत्रैव ध्यायिनी तस्थौ बद्धपद्मासनस्थितिः । आलम्ब्य संविदं शुद्धां संस्थिता गिरिकूटवत्
There she remained meditative, seated in the bound lotus posture; relying on pure awareness, she stood firm like a mountain peak.
अथ सा मासषट्केन ध्यानाद् बोधम् उपागता । महाजलदनादेन प्रावृषीव शिखण्डिनी
Then, after six months, she attained awakening through meditation, like a peacock in the rainy season responding to the great sound of thunderclouds.
प्रबुद्धा सा बहिर्वृत्तिर् बभूव क्षुत्परायणा । यावज्जीवं स्वभावो ऽस्य देहस्य न निवर्तते
Awakened, her attention turned outward and she became absorbed in hunger; for as long as one lives, this nature of the body does not cease.
अथ सा किं ग्रस इति चिन्तयाम् आस चिन्तया । भोक्तव्यं परकीयं च न्यायेन न विना मया
Then she began to ponder, 'What should I consume?' Reflecting, she thought, 'I must not take what belongs to another or what is not rightfully mine.'
यद् आर्यगर्हितं यद् वा न्यायेन न समर्जितम् । तस्माद् ग्रासाद् वरं मन्ये मरणं देहिनाम् इह
'That which is condemned by the noble, or not acquired justly—of such food, I consider death preferable for embodied beings here.'
यदि देहं त्यजामीमं तन् न्यायोपार्जितं विना । न किञ्चिद् अद्मि निर्न्यायं भुक्तो ऽर्थो हि गरायते
'If I abandon this body without obtaining what is rightfully earned, I will not eat anything unjustly; for wealth enjoyed without justice becomes impure.'
यन् न लोकक्रमप्राप्तं तेन भुक्तेन किं भवेत् । न जीवितेन नो मृत्या किञ्चित् कारणम् अस्ति मे
'What is the use of consuming what is not obtained in accordance with the ways of the world? For me, there is no reason either for living or for dying.'
मनोमात्रम् अहं ह्य् आसं देहादिभ्रममात्रकम् । तच् छान्तं स्वावबोधेन देहादेहदृशौ कुतः
'Indeed, I was only mind, merely deluded by the body and such; that has been stilled by my own awareness—so where is the seer and the seen, body and non-body?'
एवं स्थिता मौनवती शुश्राव गगनाद् गिरम् । रक्षस्स्वभावसन्त्यागतुष्टेनोक्तां नभस्वता
Thus established in silence, she heard a voice from the sky, spoken by the wind, pleased with her renunciation of the demon-nature.
गच्छ कर्कटि मूढांस् त्वं ज्ञानेनाश्व् अवबोधय । मूढोत्तारणम् एवेह स्वभावो महताम् इति
Go, Karkati, and awaken the deluded with knowledge; for the very nature of the great is to rescue the ignorant.
बोध्यमानो भवत्यापि यो न बोधम् उपैष्यति । स्वनाशायैव जातो ऽसौ न्याय्यो ग्रासो भवेत् तव
But if, even after being instructed by you, someone does not attain understanding, he is born only for his own destruction, and it is proper for you to consume him.
श्रुत्वेत्य् अनुगृहीतास्मि त्वयेत्य् उक्तवती शनैः । उत्तस्थौ शैलशिखरात् क्रमाद् अवरुरोह च
Hearing this, she slowly said, 'I am favored by you,' and then rose from the mountain peak and gradually descended.
अधित्यकाम् अतीत्याशु गत्वा चोपत्यकातटात् । विवेश शैलपादस्थं किरातजनमण्डलम्
Swiftly crossing the upland, and going to the edge of the valley, she entered the settlement of the Kirata people at the foot of the mountain.
बह्वन्नपशुलोकौघद्रव्यसस्यौषधामिषम् । अनन्तमूलपानान्नमृगकीटखगादिकम्
There was abundant food, livestock, crowds of people, wealth, crops, medicinal herbs, meat, endless roots, drinks, grains, deer, insects, birds, and the like.
प्रचलितगलिताञ्जनाचलाभा हिमगिरिपादनिषेवितं सुदेशम् । तदनु गतवती निशाचरी सा निशि सुघनान्धतमिस्रमार्गभूमौ
It was a fine land, frequented by the feet of the snowy mountain, resembling a moving, melting collyrium mountain; then, at night, the night-stalker went forth on a path thick with deep, dense darkness.
एतस्मिन्न् अन्तरे तत्र किरातजनमण्डले । हस्तहार्यतमःपिण्डा बभूवासितयामिनी
Meanwhile, in that Kirata settlement, the night became pitch-dark, as if lumps of darkness could be grasped by hand.