The Vision of Mohinī (मोहिनी-दर्शनम्)

Verse 1

वसिष्ठ उवाच । तच्छ्रुत्वा नृपतेर्वाक्यं महाज्ञानी मुनीश्वरः । चिंतयित्वा क्षणं ज्ञात्वा कारणं तमुचाव ह ॥ १ ॥

Vasiṣṭha said: Having heard the king’s words, that all-knowing lord among sages reflected for a moment, understood the cause, and then addressed him.

Verse 2

वामदेव उवाच । पुरा त्वमवनीपाल शूद्रजातिसमुद्भवः । दारिद्र्येण पराभूतो दुष्टया भार्यया तथा ॥ २ ॥

Vāmadeva said: “Formerly, O king, you were born in a Śūdra family; you were crushed by poverty and likewise tormented by a wicked wife.”

Verse 3

परसेवनया चैव वेतनेन भुजिक्रिया । निवसन्दुःखसंतप्तो बहुवर्षाणि पार्थिव ॥ ३ ॥

By serving others and sustaining himself on the wages of such work, he lived for many years, O king, scorched by suffering.

Verse 4

कदाचिद्द्विजसंसर्गात्तीर्थयात्रां गतो भवान् । ततः सर्वाणि तीर्थानि परिक्रम्य महीपते ॥ ४ ॥

Once, through association with learned brāhmaṇas, you set out on pilgrimage to the tīrthas. Then, O lord of the earth, you went around and visited all the sacred fords.

Verse 5

द्विजसेवापरो जातो मथुरां पुण्यरूपिणीम् । तत्र स्नातं त्वया विप्रसंगेन यमुनाजले ॥ ५ ॥

Devoted to serving the dvijas (brāhmaṇas), you came to Mathurā, the very embodiment of merit; and there, in the company of brāhmaṇas, you bathed in the waters of the Yamunā.

Verse 6

विश्रांतिसंज्ञके तीर्थे सर्वतीर्थोत्तमोत्तमे । मंदिरे च वराहस्य कथ्यमानां कथां नृप ॥ ६ ॥

O king, at the tīrtha called Viśrānti—supreme among the best of all pilgrimage places—and in the temple of Varāha, the narrative being recounted is as follows.

Verse 7

पुराणोक्तां च शुश्राव अशून्यशयनव्रतम् । चतुर्भिः पारणैर्यस्य निष्पत्तिस्तु विधीयते ॥ ७ ॥

He also heard, as taught in the Purāṇas, about the vow called Aśūnyaśayana; its proper completion is prescribed to be achieved through four pāraṇā, the ritual breakings that conclude the observance.

Verse 8

येन चीर्णेन देवेशो जीमूताभः प्रसीदति । लक्ष्मीभर्ता जगन्नाथो निःशेषाघौघनाशनः ॥ ८ ॥

By observing this vow/rite, the Lord of the gods—dark as a rain-cloud—becomes pleased: the Consort of Lakṣmī, Jagannātha, Lord of the universe, destroyer of every mass of sins.

Verse 9

तत्कृतं भवता राजन्पुनरभ्येत्य मंदिरम् । अशून्यशयनं पुण्यं गृहे वृद्धिकरं परम् ॥ ९ ॥

O King, having done that, return again to your home. Keeping the marital bed not empty is a meritorious act, and it is supremely conducive to prosperity and increase within the household.

Verse 10

अकृत्वेदं महाराज व्रतं पातकनाशनम् । गार्हस्थ्यमनुतिष्ठेत वंध्यावन्निष्फलो भवेत् । सुखमीदृग्विधं लोके दुर्लभं प्रतिभाति मे ॥ १० ॥

O great king, if one does not perform this sin-destroying vow, then even while living the householder’s life one becomes fruitless—like a barren woman. Such a kind of happiness, it seems to me, is rare to find in this world.

Verse 11

श्रावणस्य तु मासस्य द्वितीययां महीपते । ग्राह्यमेतद्व्रतं पुण्यं जन्ममृत्युजरापहम् ॥ ११ ॥

O king, on the second lunar day (Dvitīyā) of the month of Śrāvaṇa, this sacred vow should be undertaken; it is meritorious and removes the afflictions of birth, death, and old age.

Verse 12

लक्ष्मीयुक्तो जगन्नाथः पूजनीयोऽत्र पार्थिव । फलैः पुष्पैस्तथा धूपैश्चारुरक्तानुलेपनैः । शय्यादानैर्वस्त्रदानैस्तथा ब्राह्मणभोजनैः ॥ १२ ॥

O king, here Jagannātha—together with Lakṣmī—should be worshipped with fruits, flowers, incense, and pleasing red unguents; and also through gifts of a bed and garments, as well as by feeding brāhmaṇas.

Verse 13

तत्त्वया सर्वमेतद्धिकृतं राजन्सुदुस्तरम् । तस्यैव कर्मणः पुष्टिरशून्यस्य महीपते । इमानेवाग्रतः पुण्यास्त्वयोक्तान्विस्तराच्छृणु ॥ १३ ॥

O King, by your true understanding all this has indeed been accomplished—though it is very difficult to cross. O lord of the earth, this itself becomes the strengthening and fruition of that purposeful, not futile, action. Now listen in detail to these very meritorious matters you have asked, as I set them forth before you.

Verse 14

नाप्रसन्नें जगन्नाथे भवेयुरिति निश्चितम् । पूर्वजन्मनि देवेशस्त्वयाशून्येन पूजितः ॥ १४ ॥

It is certain that nothing auspicious can come to pass unless Jagannātha is pleased. In a former birth, you worshipped the Lord of the gods with unwavering devotion.

Verse 15

इह जन्मनि राजेंद्र द्वादश्यार्चयसे हरिम् । अवश्यं प्राप्यसे राजन् विष्णोः सायुज्यतां ध्रुवम् ॥ १५ ॥

O king of kings, in this very life, if you worship Hari on Dvādaśī, then surely, O king, you will attain the unfailing state of sāyujya—union with Viṣṇu.

Verse 16

एष प्रश्नो मया राजन्व्याख्यातस्ते सुमंगलः । संपदां प्रभवोपेतो ज्ञातेरुत्कर्षणार्थकः ॥ १६ ॥

O King, this question of yours has been explained by me; it is most auspicious—endowed with the source of prosperity and intended for the upliftment of one’s lineage.

Verse 17

किमन्यत्ते महीपाल ददामीह करोमि च । अवश्यं सर्वयोग्योऽसि भक्तोऽसि त्वं जनार्दने ॥ १७ ॥

“What more shall I give you, O protector of the earth? What else shall I do here? Surely you are fit for every sacred undertaking, for you are a devotee of Janārdana (Viṣṇu).”

Verse 18

राजोवाच । उत्सुकोऽहं द्विजश्रेष्ठ मंदरं पर्वतं प्रति । तत्राश्चर्याण्यनेकानि द्रष्टुकामस्तवाज्ञया ॥ १८ ॥

The King said: “O best of Brahmins, I am eager to go toward Mount Mandara. By your command, I wish to behold the many wonders that are there.”

Verse 19

लघुर्भूत्वा गुरुं त्यक्त्वा पुत्रोपरि द्विजोत्तम । राज्यशासनजं भारं दुर्वहं यच्च भूमिपैः ॥ १९ ॥

Having made himself ‘light’ (free of responsibility) by abandoning his teacher, O best of twice-born, he placed upon his son the burden born of governing a kingdom—a load that is indeed hard for kings to bear.

Verse 20

सोऽहं स्वेच्छाचरो यातो मत्कृत्यं तनयश्चरेत् । तछ्रुत्वा वचनं राज्ञो वामदेवोऽब्रवीदिदम् ॥ २० ॥

“I am departing now, free to go as I please. Let my son carry out my duty.” Hearing these words of the king, Vāmadeva spoke as follows.

Verse 21

एतद्धि परमं कृत्यं पुत्रस्य नृपपुंगवं । यत्क्लेशात्पितरं प्रेम्णा विमोचयति सर्वदा ॥ २१ ॥

O best of kings, this indeed is the highest duty of a son: that he should, out of love, always free his father from distress and suffering.

Verse 22

पितुर्वचनकारी च मनोवाक्कायशक्तितः । तस्य भागीरथीस्नानमहन्यहनि जायते ॥ २२ ॥

And one who carries out the father’s command—through the full strength of mind, speech, and body—gains, day after day, the merit equivalent to bathing in the Bhāgīrathī (the Gaṅgā).

Verse 23

निरस्य पितृवाक्यं तु व्रजेत्स्नातुं सुरापगाम् । नो शुद्धिस्तस्य पुत्रस्य इतीत्थं वैदिकी श्रुतिः ॥ २३ ॥

If one casts aside the father’s command and goes to bathe in the Surā river, that son gains no ritual purity thereby—so proclaims the Vedic Śruti.

Verse 24

स त्वं गच्छ यथाकामं कृतकृत्योऽसि भूपते । हरिप्रसादात्ते जातो वंशे पुत्रः स पुण्यकृत् ॥ २४ ॥

Therefore, O king, go now wherever you wish—you have fulfilled your purpose. By Hari’s grace, a son has been born in your lineage, a doer of merit and righteousness.

Verse 25

एवमुक्ते तु मुनिना समारुह्य तुरंगमम् । ययौ शीघ्रगतिः श्रीमान्सदागतिरिव स्वयम् ॥ २५ ॥

When the sage had spoken thus, the illustrious one—swift of movement—mounted his horse and departed at once, like the very embodiment of Sadāgati, auspicious arrival itself.

Verse 26

वीक्ष्यमाणो गिरीन्सर्वान्वनानि सरितस्तथा । सर्वाश्चर्याणि राजेंद्रः सरांस्युपवनानि च ॥ २६ ॥

As he gazed upon all the mountains, the forests, and the rivers, O best of kings, he beheld every marvel as well—lakes and sacred groves alike.

Verse 27

सोऽचिरेणैव कालेन संप्राप्तो मंदराचलम् । भ्रामयित्वा गिरिं श्वेतं गंधमादनमेव च ॥ २७ ॥

Before long, he reached Mount Mandara—having journeyed around and visited the Śveta mountain as well, and also Gandhamādana.

Verse 28

अतीत्य च महामेरुं दृष्ट्वा चैवोत्तरान्कुरून् । शतसूर्यप्रतीकाशं सर्वतः कांचनावृतम् ॥ २८ ॥

Having passed beyond the great Meru and beholding the northern Kurus, one beholds a realm blazing like a hundred suns, covered on every side with gold.

Verse 29

संघृष्टं हरिबाहुभ्यां स्रवंतं कांचनं रसम् । तद्भूभागं नगाकीर्णं बहुधातुविभूषितम् ॥ २९ ॥

Rubbed by Hari’s arms, a golden essence flowed forth; and that tract of land became strewn with mountains and adorned with many kinds of minerals.

Verse 30

बहुनिर्झरसंयुक्तं बहुकंदरभूषितम् । निम्नागायुतसंपूर्णं धौतं गंगाजलैः शुभैः ॥ ३० ॥

It is joined with many cascading streams and adorned with numerous caves; filled with countless low-lying valleys, it is washed and sanctified by the auspicious waters of the Gaṅgā.

Verse 31

विश्वस्तैर्युवतीवृन्दैः कांताशर्मोपसेविभिः । घटप्रमाणैर्नृपते परिपक्वैः सुगंधिभिः ॥ ३१ ॥

O King, there trusted groups of young women attend upon Kāntāśarman, bearing pot-sized vessels filled with fully ripened, fragrant offerings.

Verse 32

फलैर्युवतिसंभूतैः कुचैरिव विभूषितम् । द्विरेफध्वनिसंयुक्तं कोकिलस्वरनादितम् ॥ ३२ ॥

Adorned with fruits like the breasts of youthful maidens, accompanied by the humming of bees, and resounding with the sweet calls of cuckoos.

Verse 33

अनेकसत्त्वविरुतैः समंतान्नादितं गिरिम् । संपश्यमानो नृपतिर्विवेश स महागिरिम् ॥ ३३ ॥

That great mountain, resounding on every side with the cries of many creatures—beholding it, the king entered the lofty mountain realm.

Verse 34

आरोढुकामस्तु कुतूहलात्तमन्वेषयन्केन पथा प्ररोहम् । स वीक्षते यावदसौ समंतात्तावत्समस्तं द्रुमपक्षिसंघम् ॥ ३४ ॥

But wishing to climb, and out of curiosity searching for the path of ascent, he looked all around; and as long as he looked about, he saw only the whole host of birds upon the trees.

Verse 35

विसर्पमाणं ध्वनिना गृहीतं विमोहिनीवक्त्रसमुद्भवेन । उपप्लवंतं तरसा महीपस्तेनैव सार्द्धं स जगाम तूर्णम् ॥ ३५ ॥

Seized by the sound that issued from the Enchantress Mohinī’s mouth, and rushing onward in agitation, the king—impelled by that very force—hurried along with it.

Verse 36

तस्याऽपि कर्णे ध्वनिराविवेश विमोहिनीवक्त्रसमुद्भवो यः । विमोहितो येन विमुच्य वाहं त्रिविक्रमेणेव विलंघ्यमानम् ॥ ३६ ॥

That sound—born from the mouth of the Enchantress Mohinī—entered even his ear; deluded by it, the king released his mount, as though it were being overstepped by Trivikrama (Vishnu) Himself.

Verse 37

मार्गं गिरेर्मोहिनिगीतमुग्धं क्षणेन राजा सहसा ददर्श । गिरौ स्थितां तप्तसुवर्णभासं कामस्य यष्टीमिव निर्मितां च ॥ ३७ ॥

In an instant, the king suddenly beheld a mountain path—bewitching, as though captivated by Mohinī’s song. Upon the mountain he also saw a radiant form, gleaming like heated gold, as if fashioned as Kāma’s very staff.

Verse 38

शक्रस्य लिंगं गगने प्रसक्तं संपूजयंतीमिव लोकसूत्यै । क्षमास्वरूपामिव वै रसाया गिरेः सुताया इव रूपराशिम् ॥ ३८ ॥

It seemed like Indra’s emblem set high in the sky, as though worshipped for the welfare of the world; like the very embodiment of forbearance; like Rasā, the Earth herself—like a mountain’s daughter—an amassed treasury of beauty.

Verse 39

सिंधोस्तु वेलामिव रूपयुक्तां तस्यास्तनुं वै रतिमंदिराख्याम् । विकर्षमाणां सहसा त्रिनेत्रं लिंगाश्रयं देवविनोदनार्थम् ॥ ३९ ॥

But the Three‑eyed Lord (Śiva), for the sport and delight of the gods, suddenly drew her lovely body—shapely as the ocean’s shore—toward His liṅga‑abode, known as the “Temple of Rati”.

Verse 40

तत्पुण्यकर्त्तुर्मनसाभिलाषां व्यवस्थितो मोहिनिरूपदर्शी । विमोहितोऽसौ निपपात राजा विमोहिनीकामशरेण विद्धः ॥ ४० ॥

Fixing his mind upon the longed‑for desire of that doer of merit, the king beheld Mohinī’s enchanting form; deluded, he fell down—pierced by Mohinī’s arrow of desire.

Verse 41

ज्वरेण तीव्रेण गृहीतदेहः समीपमस्याः स ससर्प शीघ्रम् । विसर्पिणं भूमिपतिं सुनेत्रा विलोकयामास कटाक्षदृष्ट्या ॥ ४१ ॥

His body seized by a violent fever, he quickly crawled toward her. The fair‑eyed lady glanced sideways and saw the king of the land creeping along, writhing in his distress.

Verse 42

विमुच्य वीणां विरराम गीताप्राप्तं च कार्यं सहसैव मेने । विधूनयंती मृगपक्षिसघान्सुवाससा गंडभुजौ निवार्य ॥ ४२ ॥

Setting aside the vīṇā, she stopped her singing, suddenly sensing that a task had arisen. Shaking off the herds of deer and flocks of birds, and drawing her fine, fragrant garment to restrain her cheeks and arms, she composed herself.

Verse 43

शिलीमुखान् श्वाससुगंधमुग्धान् जगाम देवी नृपतेः समीपम् । त्यक्त्वा हरं पूज्यतमं सुलिंगं गगत्वा तु पार्श्वे तमुदारचेष्टा ॥ ४३ ॥

Enchanting with the fragrance of her breath and loosing flower-arrows, the goddess drew near to the king. Leaving behind Hara and even that most-worshipful auspicious liṅga, she went to his side—her conduct noble and purposeful.

Verse 44

विमोहिनी नीरजपत्रनेत्रा उवाच वाक्यं मधुरं मनोज्ञम् । रुक्मांगदं कामशराभितप्तमुत्तिष्ठ राजन्वशगा तवाहम् ॥ ४४ ॥

Vimohinī, lotus-petaled-eyed, spoke sweet and pleasing words to Rukmāṅgada, scorched by Cupid’s arrows: “Rise, O king; I am under your sway.”

Verse 45

किं मूर्च्छया देहमिमं क्षिणोषि यस्त्वं धराभारमिमं महांतम् । तृणीकृतं भूप समुद्वहेथा यन्मामकं रूपमवेक्ष्य हारि ॥ ४५ ॥

Why do you waste away this body by swooning? You are the one who bears the mighty burden of the earth as though it were mere straw, O king—yet you have fainted simply on beholding my captivating form.

Verse 46

किं मुह्यसे दुर्बलगौरिवेह पंके निमग्ना भव त्वम् । धीरोऽसि विडंबयेथाः किमर्थमात्मानमुदारचेष्टम् ॥ ४६ ॥

Why do you fall into delusion here, like a weak cow sunk in mud? You are steadfast—why do you make a mockery of yourself, of your own noble striving?

Verse 47

यद्यस्ति वांछा तव भूपतीश ममानुकूले सुरतेऽतिहृद्ये । प्रदाय दानं च सुधर्ममुक्तं भुंक्ष्व स्वदासीमिव मां रतिज्ञाम् ॥ ४७ ॥

O lord of kings, if you truly desire union with me—so agreeable and exceedingly delightful in love—then first give the gift declared to be righteous dharma, and then enjoy me, skilled in love, as though I were your own handmaid.

Verse 48

इति श्रीबृहन्नारदीयपुराणोत्तरेभागे मोहिनीदर्शनं नाम एकादशोऽध्यायः ॥ ११ ॥

Thus ends the Eleventh Chapter, called “The Vision of Mohinī,” in the Uttara-bhāga (Later Section) of the Śrī Bṛhan-Nāradīya Purāṇa.