Chapter 3.72, Verses 15–31

Yoga Vashishtha 3.72.15–31

(These verses show the immense power of focused determination and tapas - austerity)

श्रीवसिष्ठ उवाच।

सूच्याभिप्रेक्षिते याता मतिं द्रुमलतादयः।

महातपस्विनीं सूचीं दृष्ट्वा नोत्कण्ठयन्ति के ॥ १५॥

स्थिरबद्धपदामेनां स्वमनोवृत्तिमुत्थिताम्।

अनिलं भोजयांचक्रुर्मुखनिर्गतभांकृतैः ॥ १६॥

प्रसूतानि भविष्याणि गीर्वाणान्यानि वा चिरम्।

कौसुमानि रजांस्यस्या इत्यास्यं पर्यपूरयन् ॥ १७॥

ततो महेन्द्रप्रहितं वातनुन्नामिषं रजः।

तया त्वभ्रत्वव्याजेन न निगीर्णं मुखे विशत् ॥ १८॥

न निगीर्णवती तानि रजांसि दृढनिश्चयात्।

अन्तःसारतया कार्यं लघवोऽप्याप्नुवन्ति हि ॥ १९॥ 

न पिबत्यास्यसंस्थानि तथा पुष्परजांस्यपि।

विस्मयं पवनः प्राप सुमेरून्मूलनाधिकम् ॥ २०॥

आशिरः पिहिता पङ्कैः पूरितापि महाजलैः।

विधूतापि बृहद्वातैर्दग्धापि वनवह्निभिः ॥ २१॥

भिन्नापि करकापातेर्भ्रामितापि तडिद्भ्रमैः।

उद्वेजितापि जलदैः क्षोभिताप्यतिगर्जितैः ॥ २२॥

अपि वर्षसहस्रैः सा चित्तस्थदृढनिश्चया।

पादाग्रं तु कुसुप्तेव नाकम्पत तपस्विनी ॥ २३॥

निवृत्ताया बहिःस्पन्दाद्देशकाले बहौ गते।

विचारयन्त्यास्तस्याः स्वमात्मा सत्यं सुचेतनम् ॥ २४॥

ज्ञानालोकः समुदभूत्सा परावरदर्शिनी।

बभूव निर्मला सूचिर्विषूची पावनं परम् ॥ २५॥

जाता विदितवेद्या सा स्वयमेव तया धिया।

तपसा दुष्कृते क्षीणे सूची स्वसुखसूचिनी ॥ २६॥

इति वर्षसहस्राणि साकरोद्दारुणं तपः।

सप्तसप्तमहालोकसंतापकरमुन्मुखी ॥ २७॥

तस्याः कल्पाग्निभीमेन तपसा हि महागिरिः।

बभूव तेन ज्वलितो जज्वालेव ततो जगत् ॥ २८॥

कस्येदं तपसाक्रान्तं जगदित्यथ वासवः।

नारदं परिपप्रच्छ स तस्याकथयच्च तत् ॥ २९॥

सप्तवर्षसहस्राणि सूची दीर्घतपस्विनी।

महाविज्ञानदेहासौ तेनेदं ज्वलितं जगत् ॥ ३०॥

नागाः श्वसन्ति विचलन्ति नगाः पतन्ति वैमानिका जलधिवारिधराः प्रयान्ति।

शोषं दिशोऽर्कसहिता मलिनीभवन्ति सूच्याः सुरेन्द्र तपसा क्षयमाययेव ॥ ३१॥

Sage Vasistha continued: 

3.72.15–23

> Trees, creepers, and other plants turned their minds towards the needle after seeing her. Who would not feel inspired upon seeing the great ascetic Suchi? 

> They made this firm and steady-minded ascetic eat air by offering flower dust that came out of their mouths. 

> They filled her mouth with flower pollen, thinking these were future Divine creations or other long-lasting things. 

> Then the dust carried by wind sent by Indra entered her mouth, but she did not swallow it under the pretext of becoming a cloud. 

> With firm determination, she did not swallow those particles. Even small things achieve their purpose through inner strength. 

> She did not drink the flower pollen kept in her mouth either. The wind felt more wonder than when it tried to uproot Mount Meru. 

> Covered with mud up to her head, filled with great waters, shaken by strong winds, burnt by forest fires, 

> broken by hailstones, spun by lightning circles, troubled by clouds, and agitated by loud thunder, 

> even after a thousand years, that ascetic with firm resolve in her mind did not shake even the tip of her toe, like one deeply asleep. 

3.72.24–31

> After a long time passed in many places and moments, with her external movements stopped, while she was reflecting, her own soul became truly conscious. 

> The light of Knowledge arose in her. She became the Seer of higher and lower things. The pure needle became the supreme purifier, free from all ills. 

> She herself became knowledgeable through her own intellect. With her sins destroyed by tapas, the needle became the indicator of her own Bliss. 

> In this way, she performed fierce penance for thousands of years, facing the seven times seven great worlds with intensity. 

> Her penance, terrible like the fire at the end of the world, made the great mountain glow. Then the whole world began to burn as if on fire. 

> Indra then asked Narada whose penance was troubling the world like this. Narada told him everything. 

> This needle, the great ascetic who did penance for seven thousand years, has a body of Great Knowledge. By her power this world is burning. 

> Snakes are breathing heavily, mountains are shaking, sky travelers are moving, ocean-bearing clouds are going away. Directions along with the Sun are drying up and becoming dirty. O King of gods, all this is happening due to the power of Suchi's penance as if coming to destruction. 

Summary of the Teachings:

The needle (Suchi) represents a seeker who turns her entire Being towards spiritual practice with unbreakable resolve. Even Nature notices and supports such a person, highlighting how sincere spiritual effort draws respect and subtle help from the surroundings. It teaches that true strength comes not from physical size but from inner firmness and clarity of purpose.

These verses illustrate that external disturbances like winds, rains, fires, and other natural forces cannot shake a mind fixed in deep meditation. The ascetic remains unmoved for thousands of years, showing that spiritual progress requires patience and the ability to stay steady amid all challenges. Inner strength allows even small or seemingly weak beings to achieve great results.

The story emphasizes Self-Realization through personal effort. The needle attains Knowledge and Purity by her own intellect and tapas, without external teachers in the end. Sins are burned away, leading to a state of Pure Consciousness and Bliss. This teaches that anyone can rise to Higher Awareness by persistent inner work and reflection.

The impact of such intense practice affects the entire Universe, causing mountains to glow and the world to feel the heat of her energy. It shows how individual spiritual attainment is not isolated but influences Cosmic balance. Great souls performing tapas can create powerful vibrations felt across Worlds.

Finally, the verses remind us of the value of determination in spiritual life. The needle's journey from a small entity to a force that disturbs even gods demonstrates that consistent practice over long periods leads to transformation and Supreme Knowledge. It encourages seekers to hold firm to their Goal despite difficulties, promising Ultimate Freedom and Purity.

Chapter 3.72, Verses 1–14

Yoga Vashishtha 3.72.1–14

(These verses teach the power of strong determination in spiritual practice)

श्रीवसिष्ठ उवाच।

सूची सा संभवद्वाणी चिन्तयित्वेत्यकम्पनम्।

पुनस्तद्देहलाभाय भवाम्याशु तपस्विनी ॥ १॥

इति संचिन्त्य चित्तस्थं संहृत्य जनमारणम्।

तदेव हिमवच्छृङ्गं जगाम तपसे स्थितम् ॥ २॥

अपश्यदेव सूचित्वं सा तन्मानसमात्मनि।

प्राणवातात्मिका प्राणैः प्रविश्य हृतमानसम् ॥ ३॥

अथात्मन्येव सूचित्वं पश्यत्येव मनोमयम्।

प्राणवातशरीरासौ जगाम हिमवच्छिरः ॥ ४॥

दृढदावानले तत्र सर्वभूतविवर्जिते।

महामहाशिलाभाभारूक्षे पांसुविधूसरे ॥ ५॥

तस्थावभ्युदितेवासौ निस्तृणे विपुले स्थले।

मरावकस्मात्संजातशुष्का तृणशिखा यथा ॥ ६॥

सुसूक्ष्मस्यैकपादस्य सार्धेनैवाश्रितोर्वरा।

स्वसंविदेकपादात्म तपः कर्तुं प्रचक्रमे ॥ ७॥

सूक्ष्मपादतलेनैषा वसुधारेणुसंकटी।

निवार्य त्रिपदीं कृत्स्नाद्यत्नेनोर्ध्वमुखी स्थिता ॥ ८॥

कृष्णत्वहिंस्रतातैक्ष्ण्यव्याप्तास्यपवनाशनैः।

यत्नात्पदं निबध्नन्ती रेण्वणूपलसंकटे ॥ ९॥

अरण्ये क्षुभिता संपद्दूरालोकार्थमुत्थिताम्।

पुच्छाकोटिस्थितां वातालोलामनुचकार सा ॥ १०॥

मुखरन्ध्रविनिष्क्रान्ता तस्या भास्करदीधितिः।

सखी बभूव सूच्याभा पश्चाद्भागैकरक्षिणी ॥ ११॥

क्षुद्रेऽपि स्वजने भूतेऽप्येति वत्सलतां जनः।

दीधित्यापि सखीवृत्तं सूच्यां शुचितया भृतम् ॥ १२॥

बभूव तस्याः स्वच्छाया द्वितीया तापसी सखी।

एवं सूचीव मलिना तया पश्चात्कृतेव सा ॥ १३॥

सूच्या तया सुनिर्गत्य सुपाताक्ष्या स्म कूणितैः।

पश्चात्सख्याभया साधुरन्योन्याचारकेवलम् ॥ १४॥

Sage Vasistha said: 

3.72.1–7

> That needle (Suchi), after thinking about the words that arose, decided without any fear: “I will quickly become a female ascetic to regain that body again.”

> Thinking this way, she gathered up the cycle of birth and death within her mind and went back to the same Himalayan peak that was suitable for doing penance.

> She saw her needle-form clearly within her own mind. As a being made of vital air (prana), she entered the mind through the life forces.

> Then, seeing only the needle-form as mind-created within herself, that being with a body of vital wind went to the top of the Himalayas.

> There, in a place with strong forest fires, completely without any living beings, on a huge rock that shone brightly, rough and covered with dust.

> She stood on that vast, grassless ground like a blade of grass that suddenly became dry in the desert.

> Standing on half of one extremely subtle foot, with her own awareness as the single foot, she began to perform intense tapas (austerity).

3.72.8–14

> With the bottom of her subtle foot pressed tightly by tiny particles of earth, she avoided the three steps and stood facing upwards with full effort.

> With blackness, violence, sharpness, and consuming wind and fire, she carefully fixed her foot in the tight space of dust particles.

> Like a disturbed fortune in the forest that rose for distant light, she followed the form that stood on the tip of its tail and swayed in the wind.

> Light from the sun came out from the opening of her mouth and became her companion, a needle-like glow that protected her from behind.

> Even towards small or born beings, people show affection. In the same way, the sunlight too acted as a friend to Suchi, filled with purity.

> Her own clear shadow became a second ascetic companion. Thus, she became like a dirty needle, as if created later by that light.

> With that Suchi, going out very cleanly with well-placed eyes that were slightly closed, and with the companion light, she only followed good mutual conduct.

Summary of the Teachings:

Suchi, after losing her body, makes a firm resolve to regain a form through intense penance. Her unwavering decision shows that a clear and fearless intention can overcome the cycles of birth and death. The mind is presented as the main tool to direct one’s path towards liberation.

The story highlights the subtle nature of the Self and the use of prana (life energy). Suchi transforms her Being into a very fine, needle-like form made of mind and vital air. This illustrates that the soul can take any shape through focused Awareness and that physical limitations can be transcended by inner strength and mental discipline.

Extreme austerity and detachment are shown as paths to Higher Realization. Standing on a tiny point in a harsh, empty Himalayan spot with no comforts, Suchi performs tapas with total dedication. This teaches the value of simplicity, endurance, and complete withdrawal from worldly distractions to purify the Self.

The verses also describe the support of Divine or natural forces during spiritual struggle. The sunlight becomes her friend and protector, and her own shadow acts as a companion. It suggests that when one is sincere in practice, even the Universe provides subtle help and companionship in the form of light, purity, and Inner Presence.

Finally, these teachings emphasize purity of conduct and inner cleanliness. Suchi maintains good behavior and careful Awareness even in her extreme State. The message is that true spiritual growth comes from combining strong will, subtle inner focus, detachment from the world, and ethical living, leading to transformation beyond ordinary human limits.

Chapter 3.71, Verses 1~42

Yoga Vashishtha 3.71.1~42

(These verses teach about the temporary nature of power and the body)

श्रीवसिष्ठ उवाच।

अथ सा बहुकालेन कर्कटी नाम राक्षसी।

सर्वेषां नरमांसानां नतु तृप्तिमुपाययौ ॥ १॥

पूर्वेणैव किलाह्ना सा तृप्ता रुधिरबिन्दुना।

सूच्याः किमिव मात्यन्तस्तृष्णासूची सुदुर्भरा ॥ २॥

चिन्तयामास हा कष्टं किमहं सूचिता गता।

सूक्ष्मास्मि हतशक्तिश्च अपि ग्रासो न माति च ॥ ३॥

क्व मे तानि विशालानि गतान्यङ्गानि दुर्धियः।

कालमेघविशालानि वने शीर्णानि पर्णवत् ॥ ४॥

मय्यस्यां मन्दभाग्यायां मनागपि न माति हि।

स्वादुमांसरसग्रासो वसावासित आसयन् ॥ ५॥

पङ्कान्तर्विनिमज्जामि पतामि धरणीतले।

हस्तास्मि जनपादौघैः शुक्रेण मलिनास्मि च ॥ ६॥

(७–३६)

हा नेत्रे कृष्णरजनीरजःशुष्केन्धनैजने।

कस्मान्न मे भूषयतो दृग्ज्वालामालया दिश ॥ ३७॥

हा स्कन्ध बन्धो नष्टोऽसि निषिद्धोऽसि महीतले।

कालेन विनिपिष्टोऽसि निघृष्टोऽसि शिलातले ॥ ३८॥

हा मुखेन्दो तपसि किं नाद्य त्वं मम रश्मिभिः।

कल्पान्तदावसंशान्तचन्द्रबिम्बमनोहर ॥ ३९॥

हा हा हस्तौ महाकारौ तावद्य क्व गतौ मम।

संपन्नास्मि महासूचिर्मक्षिकाखुरदोलिता ॥ ४०॥

हा भगोग्रकरञ्जाढ्यसत्कन्दश्वभ्रशोभन।

विन्ध्याद्वरेण्यविपुलनितम्बामलबिम्बक ॥ ४१॥

क्वाकारोऽम्बरपूरकः क्व च नवं तुच्छात्मसूचीवपू।

रोदोरन्ध्रसमं क्व वास्य कुहरं क्वेदं च सूचीमुखम्।

क्व ग्रासो बहुमांसभारबहुलः क्वाब्बिन्दुना भोजनं।

सूक्ष्मास्म्येतदहो मयैव रचितं स्वात्मक्षये नाटकम् ॥ ४२॥

Sage Vasishta said: 

3.71.1–6

> Then, after a long time, that demoness named Karkati could not find satisfaction even after eating the flesh of many humans. 

> She had felt satisfied earlier that day with just a single drop of blood. How can a needle ever be filled? This needle of thirst is extremely difficult to bear. 

> She thought in distress, "Alas, what a misfortune! How have I become like a needle? I am now tiny and powerless, and even a small bite does not fit in me." 

> "Where have my large and beautiful limbs gone, O foolish mind? They were once as vast as dark rain clouds but now lie withered in the forest like dry leaves." 

> "In this unlucky state of mine, even a tiny piece of sweet, fat-smelling meat does not fit. I sink deeper into trouble." 

> "I sink into mud and fall on the ground. I am trampled by the feet of people and polluted by semen." 

3.71.7–36

> In these verses, the demoness Karkati continues her deep lamentation, recalling her past glory as a huge and powerful being who could devour large amounts of food and strike fear everywhere. She sadly describes how her massive body has shrunk to almost nothing, how her strength has completely vanished, and how she now suffers from extreme hunger and weakness in her tiny form. She questions her fate and feels the pain of her reduced condition.

3.71.37–42

> Alas, my eyes that once burned like dry fuel in the dark night! Why do they not decorate the directions with garlands of flame? 

> Alas, my shoulders! Your strength is gone. You are now crushed and forbidden on the earth. Time has ground you and rubbed you against stone. 

> Alas, my moon-like face! Why do you not shine today with my rays? You were once as beautiful as the moon image put out by the great fire at the end of time. 

> Alas, alas, my large hands! Where have you gone now? I have become a great needle, tossed around by the hoof of a fly. 

> Alas, my beautiful form rich with strong limbs and charming parts, with wide hips like the excellent Vindhya mountain! 

> Where is that huge form that filled the sky? Where is this new tiny needle-like body? Where is the cave-like wide mouth? Where is this needle tip? Where is the heavy load of much meat for food? Where is the meal of just a water drop? I am now subtle. Alas! This drama of my own self-destruction was created by me alone. 

Summary of the Teachings:

The demoness Karkati, once huge and strong, is now reduced to a tiny needle due to the effects of Time. This shows that no matter how powerful one becomes, physical strength and size do not last forever. Everything in the world changes, and pride in the body leads to suffering when that power fades.

The story highlights the danger of uncontrolled desires and greed. Karkati's endless hunger and thirst, even after eating so much, represent how desires can never be fully satisfied. Even a small drop cannot fill the "needle of thirst." True peace comes only when one controls desires instead of letting them control the mind.

It reminds us of the importance of humility and self-awareness. The demoness regrets her past actions and realizes that her current tiny state is the result of her own deeds. The verses encourage looking within and understanding that we create our own suffering through ignorance and wrong choices.

The teachings point to the impermanence of all things. By comparing her lost large body to withered leaves and clouds, the text shows that youth, beauty, and strength are like temporary illusions. One should not get too attached to the body or material things.

Finally, these verses convey that the mind creates its own Reality and drama. Karkati understands that she herself created this "play" of rise and fall. This encourages spiritual wisdom to rise above the ups and downs of life by Realizing the True Self beyond the changing body and mind.

Chapter 3.70, Verses 66–84

Yoga Vashishtha 3.70.66~84

(These verses use the metaphor of a needle to explain how subtle forces of pain and karma operate in life)

श्रीवसिष्ठ उवाच।

विना परापकारेण तीक्ष्णा मरणमीहते।

वेदनाद्रोधिता सूची कर्मपाशे प्रलम्बते ॥ ६६॥

शेते किंश्याममैत्र्येव दूरे करपरिच्युता।

स्वरूपसदृशं मित्रं कस्मै नाम न रोचते ॥ ६७॥

मिश्रिता मूढचित्तानां वृत्तिभिः प्राकृते जने।

तिष्ठत्यात्मसमां को हि संगतिं त्यक्तुमिच्छति ॥ ६८॥

भवत्ययस्कारवित्तौ संत्यज्यान्तर्धिगामिनी।

भस्त्रावातैर्विचलिता गगनादुत्पतोन्मुखी ॥ ६९॥

प्राणापानप्रवाहस्थहृत्पद्मान्तरचारिणी।

दुःखशक्तिर्महाघोरा जीवशक्तिरिवोदिता ॥ ७०॥

समानवैपरीत्येन समानसमगामिनी।

उदानविपरीतत्वादुदानसमगामिनी ॥ ७१॥

(72–78)

वस्त्रतन्तुविभेदेन परमारणमाशु मे।

इदं संपद्यत इति भवत्यन्तर्हि निर्मला ॥ ७९॥

स्थापिता मलमादत्ते यथा मृद्धर्षणं विना।

परापराधविरहाद्व्याधिस्तस्याः प्रवर्तते ॥ ८०॥

सूक्ष्माऽदृश्या चैव दात्री क्षणाद्विस्मृतिमेति सा।

तीक्ष्णभेदकरी क्रूरा सूची चेष्टेव दैविकी ॥ ८१॥

तन्तुवेधनमात्रेण हतोऽन्य इति तोषिता।

दुर्जनो येन तेनैव नाशितेनैति हृष्टताम् ॥ ८२॥

पङ्के मज्जति याति खं विहरति व्योमानिलैर्दिक्तटे शेते पांसुषु भूतलेष्विव वने पट्टे गृहेऽन्तःपुरे।

हस्ते श्रोत्रसरोरुहेऽथ मृदुनि स्वेच्छोर्णिकाखण्डके रन्ध्रे काष्ठमृदां च माति हृदये द्रव्यात्मशक्त्यैव सा ॥ ८३॥

श्रीवाल्मीकिरुवाच।

इत्युक्तवत्यथ मुनौ दिवसो जगाम सायंतनाय विधयेऽस्तमिनो जगाम।

स्नातुं सभा कृतनमस्करणा जगाम श्यामक्षये रविकरैश्च सहाजगाम ॥ ८४॥

Sage Vasistha said: 

3.70.66–71

> Without harming others, the sharp one desires death. Stopped by pain, the needle hangs in the web of karma. 

> It lies like a dark friend, far from the hand's reach. Who does not like a friend that matches one's own nature? 

> Mixed with the tendencies of foolish minds among ordinary people, the Self remains equal. Who wants to leave such company? 

> Like the wind from bellows moving iron, it becomes hidden and goes away. Blown by the air of the bellows, it rises upward towards the sky. 

> Moving inside the heart lotus in the flow of prana and apana, this terrible power of sorrow rises like the power of life. 

> By opposition to samana, it moves equally with samana. By opposition to udana, it moves equally with udana. 

3.70.72–78

> These verses continue the description of subtle forces, the needle-like power representing pain and disease, its movements through the body, its effects on life, and the transition to evening as the assembly ends with Valmiki's narration.

3.70.79–83

> It becomes pure inside with the thought that this happens quickly as the supreme death by piercing the cloth threads. 

> Placed without rubbing dirt, it takes the impurity. Without the fault of others, its disease starts. 

> Subtle, invisible, and giving, it quickly goes to forgetfulness. Sharp, piercing, cruel, it acts like a Divine needle. 

> Satisfied with the thought that another is killed by mere piercing of threads, the wicked one becomes happy by the same destruction. 

> It sinks in mud, goes to the sky, wanders with winds in the directions, lies in dust on grounds, in forests, on cloths, in houses, in inner chambers; in hand, in ear lotus, in soft wool pieces, in holes of wood and clay, and it measures in the heart by its own power of substance. 

Sage Valmiki said: 

3.70.84

> After the Sage (Vashishta) spoke thus, the day went for the evening rites, the sun set. The assembly, having bowed, went to bathe, and came back with the rays of the setting sun in the twilight. 

Summary of the Teachings:

The needle represents sharp, piercing energies that cause suffering without direct harm to others at first, but get trapped in the web of actions and results. It shows that such forces arise from inner movements of vital energies like prana, and they behave according to natural laws, moving with or against bodily airs.

The teachings highlight how negative tendencies mix with ordinary minds and stay close like friends, making it hard to separate from them. Even Pure Self remains equal amid foolish thoughts. The verses warn against hidden faults that bring disease and impurity, stressing that without harming others, one should avoid actions that invite such subtle pains.

They describe the needle's nature as quick, invisible, and cruel, bringing temporary satisfaction to wicked minds through destruction of others. This illustrates how ego and ignorance lead to joy in others' suffering, but such acts are short-lived and lead to forgetfulness or further bondage.

The verses portray the pervasive presence of this power in all places and forms – from mud to sky, body parts to materials – showing the all-pervading nature of karmic forces and life energies that penetrate everything through their own subtle strength.

Finally, the closing verse marks the end of the day's teaching, reminding that spiritual discussions follow natural rhythms of day and night, with the assembly dispersing for daily rites, blending Wisdom with practical living.

Chapter 3.70, Verses 51–65

Yoga Vashishtha 3.70.51–65

(These verses use the metaphor of a needle and thread to describe the subtle movements of the mind and ego in the World)

श्रीवसिष्ठ उवाच।

सायःसूची मनःसूच्या वलिता विजहार ह।

दिक्ष्वाशेव शिलागुर्वी नावाङ्गपलिता सती ॥ ५१॥

विससार दिगन्तेषु सान्तःकरणसत्तया।

तुषलेखेव पवनशक्त्या संसृतिरूपया ॥ ५२॥

मुखेन सूक्ष्मसूत्रान्तं चरन्तीव परोम्भितम्।

परपूरोद्यमेनाशु जातेव हृदयान्विता ॥ ५३॥

परपूररसेनैव सूच्या हृत्सुविकासितम्।

अनारतपतत्सूक्ष्मसूत्रान्त इव स्तम्भिता ॥ ५४॥

तीक्ष्णैरपि चिरक्षीणं पूर्यते निर्विचारणा।

दृष्टान्तोऽत्र क्षणात्सूच्या पूरितो जर्जरः पटः ॥ ५५॥

सूत्रांशुनिर्गमे योग्यं सूच्या हृदयमर्जितम्।

परपूरणयैवाशु तेजश्च कवितार्करुक् ॥ ५६॥

अकस्मात्तेन रूढेन क्षीणपूरेण रूपिणी।

हृदये राक्षसी सूचिः कर्मणा तप्यते च सा ॥ ५७॥

वेधं पूररयेणेव करोति स्वं प्रचारिता।

प्रकृतेन निजेनापि वेधाय व्यवहारिता ॥ ५८॥

संचारयति वस्त्रेषु सूत्रं चतुरवेधनात्।

आदीर्घवासनातन्तुः शरीरेष्विव चेतनाम् ॥ ५९॥

संचार्यमाणवेधेन धावन्तीवाक्षिपातने।

अदर्शितमुखा एव दुर्जना मर्मवेधिनः ॥ ६०॥

कण्ठवस्त्रदलप्रोता वेधाक्ष्णा मुखमीक्षते।

कथमेता भिनद्मीति तीक्ष्णानामेतदीप्सितम् ॥ ६१॥

सममेव च कौशेये क्षौमे च वसने सृता।

जडः क इव वा नाम गुणागुणमपेक्षते ॥ ६२॥

सा दधाना ततं सूत्रमङ्गुष्ठाङ्गुलिपीडिता।

आन्त्रतन्तुमिवामान्तमुद्गिरन्ती निरीक्षते ॥ ६३॥

तीक्ष्णाप्यहृदयत्वेन सरसेष्वरसेष्ववित्।

सूत्रितापि पदार्थेषु विशत्यरसगामिनी ॥ ६४॥

अगर्दती मुखप्रोता सुतीक्ष्णापि च तापिधीः।

सुवेधिताप्यहृदया राजपुत्र्यापि दुर्भगा ॥ ६५॥

Sage Vasishta said: 

3.70.51–56

> The evening needle, like the mind's needle, twisted and roamed freely. It moved in all directions like a heavy stone-laden boat, yet remained steady and virtuous without falling.

> It spread out into the distant directions with its inner Conscious power. Like a light sketch drawn by the wind's force, it took the form of worldly existence.

> With its face, it moved towards the end of the subtle thread as if fully manifested. Quickly it became connected to the heart through the effort of filling others.

> By the essence of filling others, the needle expanded the heart beautifully. It stood still as if at the end of the continuously falling subtle thread.

> Even when weakened for a long time by sharp forces, it gets filled without any thought. Here, an example is a worn-out cloth filled by the needle in a moment.

> The heart was made suitable by the needle for the thread's exit. Quickly, through filling others, it gained brilliance like a poet's sharp intellect.

3.70.57–65

> Suddenly, with that grown but weakened filling form, the needle-like demoness appeared in the heart. She suffers there due to her own actions.

> She creates a piercing like a filling force in her own movement. Even by her natural behavior, she is used for piercing.

> She moves the thread through clothes with clever piercing. Like a long desire-thread, she enters Consciousness into bodies.

> While being moved for piercing, she runs as if throwing glances. Hidden-faced wicked ones are the heart-piercers.

> Pierced through the neck-cloth layer, she looks at the face with piercing eyes. "How do I split this?" – this is desired by the sharp ones.

> She spreads equally in silk and linen clothes. Like a dull person, who cares for good or bad qualities?

> Holding the stretched thread, pressed by thumb and fingers, she looks while throwing out the inner thread like intestines.

> Though sharp, due to lack of heart, she is tasteless in tasty and tasteless things. Even when threaded in objects, she enters without taste.

> Not proud, pierced at the face, though very sharp and burning-minded, well-pierced yet heartless, even a Princess is unfortunate.

Summary of the Teachings:

The mind acts like a sharp needle that roams freely, piercing through experiences and filling the heart with impressions. It shows how Consciousness spreads in all directions, creating the illusion of worldly life through constant subtle activity, much like a needle sewing fabric without pause. This illustrates the restless yet creative nature of the inner self as it engages with Reality.

The teachings highlight how the mind, though weakened by Time and sharp challenges, can quickly absorb new experiences without deep reflection. It expands through interactions with others but often leads to inner suffering when driven by selfish actions. The needle represents the ego or subtle desires that pierce the heart, causing pain through endless movement and attachment. This warns against letting the mind wander unchecked, as it binds us to cycles of action and reaction.

Further, the verses explain that the mind's piercing power operates equally on all things, ignoring good or bad qualities, just as a needle sews any cloth. This points to the impartial yet mechanical nature of desires and thoughts that thread through our lives. Hidden and clever, the mind hurts vital points without showing its full face, teaching us to be aware of its deceptive ways. It urges control over these subtle forces to avoid unnecessary pain.

The analogy also shows the mind's tasteless entry into all objects and experiences, lacking true heart or depth despite its sharpness. Even powerful or royal-like states become unfortunate without inner compassion and wisdom. Overall, these verses teach detachment from the mind's needle-like activities, encouraging self-inquiry to Realize the Unchanging Consciousness beyond the piercing and threading of worldly existence. This leads to freedom from suffering caused by uncontrolled mental movements.

In essence, the story teaches that by understanding the mind's subtle operations like a needle in fabric, one can transcend its limitations. Through Awareness and practice, the seeker moves from being pierced by desires to resting in Pure Awareness, achieving liberation as described in the Yoga Vasistha tradition.

Chapter 3.70, Verses 31~50

Yoga Vashishtha 3.70.31~50

(The verses teach that even small and weak Beings can gain special powers through strong effort and penance)

श्रीवसिष्ठ उवाच।

तुच्छोऽप्यर्थोऽल्पसत्त्वानां गच्छति प्रार्थनीयताम्।

सूचीवृत्तपिशाचीत्वं राक्षस्या तपसा स्थितम् ॥ ३१॥

अपि पुण्यशरीराणां जातिबन्धो न शाम्यति।

तनुसूचीपिशाचीत्वं राक्षस्या तपसार्जितम् ॥ ३२॥

तस्यां दिगन्तभ्रमणे प्रवृत्तायां महानिलैः।

तत्रैव सा तनुः स्थूला गलिता शरदभ्रवत् ॥ ३३॥

कस्यचिद्विवशाङ्गस्य क्षीणस्य विपुलस्य च।

प्रविश्यान्तर्वातसूचिर्भवत्यतिविषूचिका ॥ ३४॥

कस्यचित्तनुदेहस्य स्वस्थस्य सुधियोऽपि वा।

प्रविश्य जीवसूचित्वे भवत्यन्तर्विषूचिका ॥ ३५॥

एवं क्वचित्तृप्यति सा दुर्बुद्धिहृदयास्थिता।

क्वचिदुच्छेद्यते पुण्यैर्मन्त्रौषधितपःक्रमैः ॥ ३६॥

(37–44)

विरूपाशुष्कसंदष्टवीटिकापूतिपल्वले।

मध्यस्थलेखमार्गौघशीतश्वसनगोचरे ॥ ४५॥

ग्रस्तयूकानरौघासृक्पूर्णसृक्किनखास्यताम्।

दधताङ्गुष्ठपक्षेण क्रान्ते सर्वत्र यायिनी ॥ ४६॥

नानाविरचनाचित्रपटपत्तनगामिनी।

गमागमपरिश्रान्ता तत्रात्यन्तचिराध्वगा ॥ ४७॥

नगरानगरे व्यस्तसूत्रभाण्डैकभारिणी।

तप्ते कलेवरारण्ये बलीवर्दापवर्तिनी ॥ ४८॥

गुप्ता विश्रमणायैव मनाक्करपरिच्युता।

तन्तुप्रोता मुखाकृष्टिः खिन्ना क्वापि विलीयते ॥ ४९॥

वेधनं कर्मसंश्लिष्टा कठिनापि न साकरोत्।

न हि तीक्ष्णो बहिः कार्यो निजत्वं विजहाति चेत् ॥ ५०॥

Sage Vasishta continued: 

3.70.31–36

> Even a worthless thing becomes desirable to people of weak nature. The demoness attained the state of a needle-like ghost through her austerities. 

> Even for those with virtuous bodies, the bondage of birth and caste does not end. The demoness earned her thin needle-like form through Rakshasa penance.

> When she started wandering to the far ends of the directions, carried by strong winds, her body became very thin there and dissolved like autumn clouds.

> She enters the body of some helpless, weak or very large person and becomes a sharp inner wind that causes severe cholera-like pain.

> She enters the body of some thin person, whether healthy or intelligent, and becomes an inner cholera in the form of a living needle.

> In this way, sometimes she feels satisfied while staying in the heart of foolish people. Sometimes good people destroy her through mantras, medicines and rituals of austerity.

 3.70.37–44

> These verses describe the difficult and painful journey of the needle-like demoness as she moves through ugly, filthy and uncomfortable places filled with dirt, waste and bad smells, suffering while traveling long distances in various cities and towns, carrying burdens like threads and goods, tired from constant movement, and sometimes hiding or resting briefly in secret places before continuing her restless wandering.

3.70.45–50

> She moves in ugly dry bitten filthy swamps and dirty areas, traveling in the path of cold winds in open middle spaces.

> She takes the form of being full of blood, lice, monkeys, and dirty nails and mouth, moving everywhere quickly with her thumb-like wings.

> She goes through various decorated cities and towns like a picture on cloth, tired from repeated coming and going, having traveled extremely long paths for a very long time.

> She acts as a carrier of scattered thread bundles in town after town, like a bull moving in a hot forest of bodies.

> Hidden only for a little rest, she slips from the hand slightly, pulled by threads from the mouth, and tired, she dissolves somewhere.

> Even though joined with action and hard, she could not do piercing work. If sharpness is not shown outside, it does not leave its own nature.

Summary of the Teachings:

The demoness shows how determination can change one's form into something unusual like a thin needle. This tells us that willpower can overcome natural limits, but the form achieved may bring suffering too.

These teachings explain how negative energies or spirits can enter human bodies and cause diseases like internal pain or cholera. They enter weak, strong, healthy or wise people alike. It shows that inner troubles can come from outside forces and affect anyone, highlighting the need for protection through good practices.

The story describes the restless and painful life of such a Being who wanders endlessly through dirty, difficult and crowded places. She carries burdens, gets tired from constant travel and finds little rest. This teaches that wrong paths lead to endless struggle and discomfort without true peace.

The verses show that such negative forces can be removed by good people using mantras, medicines and spiritual practices. However, they also stay longer in foolish hearts. It highlights the power of virtue, knowledge and rituals to overcome evil influences.

Finally, the teachings remind us that true nature does not change easily. Even when hidden or joined with actions, the inner quality remains. Sharpness or harmful tendency stays inside if not expressed properly, teaching the importance of controlling one's fundamental nature through Wisdom.

Chapter 3.70, Verses 21–30

Yoga Vashishtha 3.70.21–30

(The verses show the strange and powerful effect of extreme attachment to a single object)

श्रीवसिष्ठ उवाच।

एकवस्त्वतिरागाणामहो नु विषमा गतिः।

देहोऽपि तृणवत्त्यक्तो राक्षस्या निजयेच्छया ॥ २१॥

एकवस्त्वतिगन्धेन भ्रश्यन्त्यन्या हि संविदः।

राक्षस्या ग्रासगन्धेन देहनाशोऽपि नेक्षितः ॥ २२॥

नाशोऽपि सुखयत्यज्ञमेकवस्त्वतिरागिणम्।

सूचीभूता विदेहापि परितुष्टैव राक्षसी ॥ २३॥

अन्या वभूव लग्ना सा तथा जीवविषूचिका।

व्योमात्मिका निराकारा व्योमवृत्तिशरीरका ॥ २४॥

तेजस्तनुप्रवाहाभा प्राणतन्तुमयात्मिका।

मूलसंवेदनाकारा चन्द्रार्कांशुकसुन्दरी ॥ २५॥

पृथगेवासिधाराभा परमाण्ववलीय सा।

कौसुमी गन्धलेखेव कला कलनरूपिणी ॥ २६॥

पापात्मिका मनोवृत्तिः सो हि तस्यास्तथा स्थिता।

परप्राणवशादेव परमार्थपरायणा ॥ २७॥

एवमस्यास्तनुर्जाता सूचीद्वयमयी हि सा।

नीहारांशुकवत्तन्वी कार्पासांशुसुपेलवा ॥ २८॥

तनुद्वयेन तेनासौ प्रविश्य हृदयं नृणाम्।

वेधयन्ती ततः क्रूरा प्रबभ्राम दिशो दश ॥ २९॥

सर्वः स्वसंकल्पवशाल्लघुर्भवति वा गुरुः।

कर्कट्योग्रं वपुस्त्यक्त्वा सूचीत्वमुररीकृतम् ॥ ३०॥

Sage Vasishta said: 

3.70.21–25

> Oh, how strange is the path of those who are excessively attached to one single thing! The demoness gave up her own body like a blade of grass, by her own free will.

> Due to strong attachment to one object, other forms of awareness get destroyed. Because of her attachment to the smell of food, the demoness did not even notice the destruction of her body.

> Destruction also brings happiness to an ignorant person who is excessively attached to one thing. Even when reduced to the form of a needle, the demoness remained fully satisfied.

> She became attached in another form, like a cholera affecting the soul. She became space-like, formless, with a body made of space itself.

> Her form looked like a flowing stream of light, made of the thread of life force. She took the shape of basic sensation and appeared beautiful like the rays of the moon and sun.

3.70.26–30

> Separately, she shone like the sharp edge of a sword, reduced to the size of atoms. She was like a line of flower fragrance, existing as a tiny digit or part.

> She was a sinful mental tendency, staying in that state. Controlled by another's life force, she remained devoted to the Highest Truth.

> In this way, her body was born in the form of two needles. It was thin like rays of mist and very delicate like cotton threads.

> With these two thin bodies, she entered the hearts of human beings. Piercing them cruelly, she then wandered in all ten directions.

> Everyone becomes light or heavy according to their own will and imagination. She gave up her fierce crab-like body and accepted the form of a needle.

Summary of the Teachings:

When a person or Being becomes overly focused on one desire, they can ignore everything else, even the loss of their own body. This teaches that strong attachment can make someone blind to reality and lead to unexpected transformations in their existence.

The story explains how intense focus can change one's form completely. The demoness, driven by her craving, shrinks from a big body to a tiny needle-like form. This illustrates that our mind and desires shape our reality and physical appearance. Attachment does not always bring suffering; for an ignorant mind, even painful changes can feel satisfying if they serve the main desire.

These teachings highlight the subtle and invisible nature of the mind after transformation. The demoness becomes like a fine thread of light and life force that can enter other people's hearts. It shows how mental tendencies and sinful thoughts can quietly influence others from within, moving freely across directions due to their light and piercing quality.

The verses remind us that our own will and imagination control whether we feel heavy or light in life. By changing her form through determination, the demoness proves that strong resolve can help us leave behind old, heavy bodies or habits and take new, suitable forms. This power of sankalpa (will) is available to everyone.

Overall, the teachings encourage understanding the dangers of one-pointed attachment while also showing the flexible nature of Consciousness. They teach that the mind can take any shape according to its focus, and true wisdom lies in directing this power towards Higher Truth rather than lower desires.