The Discourse of Rukmāṅgada (Prabodhinī Ekādaśī, Kārtika-vrata, and Satya-dharma)

Verse 1

मोहिन्युवाच । वाक्यमुक्तं त्वया साधु कार्तिके यदुपोषणम् । व्रतादिकरणं राज्ञां नोक्तं क्वापि निदर्शने ॥ १ ॥

Mohinī said: “You have spoken well about observing fasting in the month of Kārtika. Yet nowhere, as an illustrative example, have you described how kings should undertake vrata-vows and the rites connected with them.”

Verse 2

मुक्त्वैकं ब्राह्मणं लोके नोक्तं शूद्रविशोरपि । दानं हि पालनं युद्धं तृतीयं भूभुजां स्मृतम् ॥ २ ॥

In this world, apart from the Brāhmaṇa alone, no other duty is stated for the Śūdra or the Vaiśya. For kings, however, three are remembered: dāna (charitable giving), pālana (protection and governance), and yuddha (warfare).

Verse 3

न व्रतं हि त्वया कार्यं यदि मामिच्छसि प्रियाम् । मुहूर्तमपि राजेंद्र न शक्नोमि त्वया विना ॥ ३ ॥

“If you desire me as your beloved, you need undertake no vow. O king of kings, I cannot endure even a single muhūrta without you.”

Verse 4

स्थातुं कमलगर्भाभ किं पुनर्माससंख्यया । यत्रोपवासकरणं मन्यसे वसुधाधिप ॥ ४ ॥

“O Brahmā, lotus-wombed one, what need is there to speak of counting months? O lord of the earth, wherever you deem the sacred fast (upavāsa) to be performed—there itself its merit is assured.”

Verse 5

तत्र वै भोजनं देयं विप्राणां च महात्मनाम् । अथवा ज्येष्ठपत्नी या सा करोतु व्रतादिकम् । एवमुक्ते तु वचने मोहिन्या रुक्मभूषणः ॥ ५ ॥

“There, food should indeed be offered to the noble brāhmaṇas of great soul. Or else, let the elder wife perform the vow (vrata) and its observances. When these words were spoken by Mohinī, Rukmabhūṣaṇa, adorned with golden ornaments, replied.”

Verse 6

आजुहाव प्रियां भार्यां नाम्ना संध्यावलिंशुभाम् । आहूता तत्क्षणात्प्राप्ता राजानं भूरिदक्षिणम् ॥ ६ ॥

“He summoned his beloved wife, the auspicious lady named Saṃdhyāvalī. Called thus, she arrived at once before the king, renowned for granting abundant dakṣiṇā (sacrificial gifts).”

Verse 7

आशीनं शयने दिव्ये मोहिनीबाहुसंवृतम् । संघृष्टँ हि कुचाग्रेण स्वर्णकुंभनिभेन हि ॥ ७ ॥

“He was seated upon a divine couch, encircled by Mohinī’s arms, and was pressed and rubbed by the tips of her breasts, which resembled golden pitchers.”

Verse 8

शयने वामनेत्रायाः सकामाया महीपते । कृतां जलिपुटा भूत्वा भर्तुर्नमितकन्धरा ॥ ८ ॥

O King, when her husband lay down, that desire-filled woman, with a sidelong glance of her left eye, bowed her neck toward her lord; shaping her hands into a cupped gesture as in supplication, she drew near to him.

Verse 9

संध्यावली प्राह नृपं किमाहूता करोम्यहम् । तव वाक्ये स्थिता कांत दुःसापत्न्यविवर्जिता ॥ ९ ॥

Sandhyāvalī said to the king: “When you have summoned me, what shall I do? O beloved, I abide by your word, free from the sorrow of rivalry with co-wives.”

Verse 10

यथा यथा हि रमसे मोहिन्या सह भूपते । तथा तथा मम प्रीतिर्वर्द्धते नात्र संशयः ॥ १० ॥

O King, the more you delight in the company of Mohinī, the more my love for you increases—of this there is no doubt.

Verse 11

भर्तुः सौख्येन या नारी दुःखयुक्ता प्रजायते । सा तु श्येनी भवेद्राजंस्त्रीणि वर्षाणि पञ्च च ॥ ११ ॥

O King, the woman who, though her husband is happy, lives burdened with sorrow is reborn as a hawk (śyenī) for three years and five more.

Verse 12

आज्ञां मे देहि राजेंद्र मा व्रीहां कामिकां कुरु ॥ १२ ॥

O king of kings, grant me your command; do not turn this matter into an act driven by selfish desire.

Verse 13

रुक्मांगद उवाच । जानामि तव शीलं तु कुलं जानामि भामिनि । तव वाक्येन हि चिरं मोहिनी रमिता मया ॥ १३ ॥

Rukmāṅgada said: “I know your character, and I know your family, O passionate lady. Truly, by your words I have long been deluded, O enchantress, and have kept company with you.”

Verse 14

रममाणस्य सुचिरं बहवः कार्तिका गताः । प्रिया सौख्येन मुग्धस्य न गतो हरिवासरः ॥ १४ ॥

For one who keeps indulging for a long time, many months of Kārtika pass by; but for the deluded, bewitched by a beloved’s comfort, the sacred Hari-day (Ekādaśī) never seems to arrive.

Verse 15

सोऽहं तृप्तिमनुप्राप्तः कामभोगात्पुनः पुनः । ज्ञातोऽयं कार्तिको मासः सर्वपापक्षयंकरः ॥ १५ ॥

Again and again I sought satisfaction through the enjoyments of desire, gaining only a momentary contentment. Yet now I understand that this month of Kārtika is the one that destroys all sins.

Verse 16

कर्तुकामो व्रतं देवि कार्तिकाख्यं सुपुण्यदम् । इयं वारयते मां च व्रताद्ब्रह्मसुता शुभे ॥ १६ ॥

O Goddess, I wish to undertake the supremely meritorious vow called the Kārtika-vrata; yet this auspicious daughter of Brahmā is also restraining me from that vow.

Verse 17

अस्या न विप्रियं कार्यं सर्वथा वरवर्णिनि । मामकं व्रतमाधत्स्व कृच्छ्राख्यं कायशोषकम् ॥ १७ ॥

O fair-complexioned lady, do not do anything that displeases her in any way. Instead, undertake my vow called the Kṛcchra—an austerity that emaciates the body.

Verse 18

सा चैवमुक्ता नवहेमवर्णा भर्त्रा तदा पीनपयोधरंगी । उवाच वाक्यं द्विजराजवक्त्राव्रतं चरिष्ये तव तुष्टिहेतोः ॥ १८ ॥

Thus addressed by her husband, the woman—golden-hued like newly wrought gold, with full and shapely breasts—spoke: “O you whose face is like the king of the twice-born, the Moon, I shall observe the sacred vow (vrata) for the sake of your satisfaction.”

Verse 19

येनैव कीर्तिस्तु यशो भवेच्च तथैव सौख्यं तव कीर्तियुक्तम् । करोमि सौम्यं नरदेवनाथ क्षिपामि देहं ज्वलनेत्वदर्थम् ॥ १९ ॥

“By this very act may fame and glory arise; and may happiness, joined with your renown, come to you as well. O gentle one, O lord of kings, I shall do it—I will cast my body into the fire for your sake.”

Verse 20

अकार्यमेतन्नहि भूमिपाल वाक्येन ते हन्मि सुतं स्वकीयम् । किंत्वेवमेतद्व्रतकर्म भूयः करोमि सौम्यं नरदेवनाथ ॥ २० ॥

“This is not a proper act, O protector of the earth: at your word I cannot kill my own son. Yet, O gentle lord among men, I will again undertake this very observance as a vow (vrata).”

Verse 21

इत्येवमुक्त्वा रविपुत्रशत्रुं प्रणम्य तं चारुविशालनेत्रा । व्रतं चकाराथ तदा हि देवी ह्यशेषपापौघविनाशनाय ॥ २१ ॥

Having spoken thus, the Devī—she of lovely, wide eyes—bowed to the enemy of the Sun’s son (Yama) and then undertook the vow, indeed, for the destruction of the entire flood of sins.

Verse 22

व्रते प्रवृत्ते वरकृच्छ्रसंज्ञे प्रियाकृते हर्षमवाप राजा । उवाच वाक्यं कुशकेतुपुत्रीं कृतं वचः सुभ्रु समीहितं ते ॥ २२ ॥

When the vow called Varakṛcchra had begun, the king became joyful, for it was dear to him. He then spoke to Kuśaketu’s daughter: “O fair-browed one, your wish has been fulfilled; what you desired has been accomplished.”

Verse 23

रमस्व कामं मयि सन्निविष्टसंपूर्णवांछा करभोरु हृष्टा । विमुक्तकार्यस्तव सुभ्रु हेतोर्नान्यास्ति नारी मम सौख्यहेतुः ॥ २३ ॥

Rest, then, in love with me—having entered into me—your desires wholly fulfilled, O woman of elephant-like thighs, rejoicing. For your sake, O fair-browed one, I have set aside all other tasks; there is no other woman who is the cause of my happiness.

Verse 24

सा त्वेवमुक्ता निजनायकेन प्रहर्षमभ्येत्य जगाद भूपम् । ज्ञात्वा भवंतं बहुकामयुक्तं त्रिविष्टपान्नाथ समागताहम् ॥ २४ ॥

Thus addressed by her own lord, she joyfully approached and spoke to the king: “Knowing you to be filled with many desires, O lord of the gods, I have come here.”

Verse 25

त्यक्त्वामरान्दैत्यगणांश्च सर्वान्गंधर्वयक्षोरगराक्षसांश्च । संदृश्यमानान्मम नाथ हेतोः स्नेहान्विताहं तव मंदराद्रौ ॥ २५ ॥

O my Lord, out of love for you I have abandoned all—gods and hosts of demons, as well as Gandharvas, Yakṣas, Nāgas, and Rākṣasas—though they were before my very eyes, and I have come to your Mandara mountain.

Verse 26

एतत्कामफलं लोके यद्द्वयोरेकचित्तता । अन्यचेतः कृतः कामः शवयोरिव संगमः ॥ २६ ॥

This indeed is the fruit of desire in the world: that two persons become of one mind. But desire pursued with a mind turned elsewhere is like the union of two corpses—utterly lifeless and futile.

Verse 27

सफलं हि वपुर्मेऽद्य सफलं रूपमेव हि । त्वया कामवता कांत दुर्ल्लभं यज्जगत्त्रये ॥ २७ ॥

Truly, my body is fulfilled today—indeed, my very beauty is fulfilled—because by you, my beloved, who are full of desire, I have attained what is rare to obtain in the three worlds.

Verse 28

प्रोन्नताभ्यां कुचाभ्यां हि कामिनो हृदयं यदि । संश्लिष्टं नहि शीर्येत मन्ये वज्रसमं दृढम् । तदेव चामृतं लोके यत्पुरंध्र्यधरासवम् ॥ २८ ॥

If the heart of a lustful man, once pressed against a woman’s uplifted breasts, does not break apart, then I deem it firm like a thunderbolt. Indeed, in this world that alone is ‘nectar’—the intoxicating essence of a married woman’s lips.

Verse 29

कुचाभ्यां हृदि लीनाभ्यां मुखेन परिपीयते । एवमुक्त्वा परिष्वज्य राजानं रहसि स्थितम् ॥ २९ ॥

“With her breasts pressed against his chest, she drank him in with her mouth.” Saying this, she embraced the king as he stood there in secrecy.

Verse 30

रमयामास तन्वंगी वात्स्यायनविधानतः । तस्यैवं रममाणस्य मोहिन्या सहितस्य हि ॥ ३० ॥

The slender-limbed woman delighted him according to the methods taught by Vātsyāyana; and while he was thus enjoying himself in the company of Mohinī, indeed—

Verse 31

रुक्मांगदस्य कर्णाभ्यां पटहध्वनिरागतः । मत्तेभकुंभसंस्थस्तु धर्मांगदनिदेशतः ॥ ३१ ॥

At Dharmāṅgada’s command, the booming sound of a kettle-drum reached Rukmāṅgada’s ears—set upon the frontal globes of an intoxicated elephant.

Verse 32

प्रातर्हरिदिनं लोकास्तिष्ठध्वं त्वेकभोजनाः । अक्षारलवणाः सर्वे हविष्यान्ननिषेविणः ॥ ३२ ॥

“O people, rise early each day. Observe the vow of taking only one meal; avoid alkaline substances and salt; and partake only of haviṣya food (simple sacrificial fare).”

Verse 33

अवनीतल्पशयनाः प्रियासंगविवर्जिताः । स्मरध्वं देवदेवेशं पुराणं पुरुषोत्तमम् ॥ ३३ ॥

Sleeping upon the bare earth and free from attachment to the company of the beloved, remember the Lord of lords—the Ancient One, Puruṣottama, the Supreme Person.

Verse 34

सकृद्भोजनसंयुक्ता उपवासं करिष्यथ । अकृतश्राद्धनिचया अप्राप्ताः पिंडमेव च ॥ ३४ ॥

Having taken food only once, you shall undertake a fast (upavāsa). Those for whom the accumulated Śrāddha rites have not been performed do not obtain even the piṇḍa, the funeral offering.

Verse 35

गयामगतपुत्राश्च गच्छध्वं श्रीहरेः पदम् । एषा कार्तिकशुक्ला वै हरेर्निद्राव्यपोहिनी ॥ ३५ ॥

O sons who have reached Gayā, go now to the supreme abode at the feet of Śrī Hari. This bright fortnight of Kārttika truly dispels Hari’s divine sleep.

Verse 36

प्रातरेकादशी प्राप्ता मा कृथा भोजनं क्वचित् । ब्रह्महत्यादिपापानि कामकारकृतानि च ॥ ३६ ॥

When the morning of Ekādaśī has arrived, do not take food at any time; by observing this, sins such as brahmahatyā and other grave transgressions—even those committed deliberately out of desire—are destroyed.

Verse 37

तानि यास्यंति सर्वाणि उपोष्येमां प्रबोधिनीम् । प्रबोधयेद्धर्म्मपरान्न्यायाचार समन्वितान् ॥ ३७ ॥

By fasting on this Prabodhinī (Ekādaśī), all those (sins and impediments) come to an end. One should awaken the Lord, and also awaken people devoted to dharma—those endowed with righteous conduct and proper discipline.

Verse 38

हरेः प्रबोधमाधत्ते तेनैषा बोधिनी स्मृता । सकृच्चोपोषितां चेमां निद्राच्छेदकरीं हरेः ॥ ३८ ॥

Because it brings about the awakening of Hari, this Ekādaśī is remembered as “Bodhinī.” And even if one observes the fast only once, it becomes the cause that cuts off Hari’s (yoga-)sleep.

Verse 39

तनयो न भवेन्मर्त्यो न गर्भे जायते पुनः । रुरुध्वं चक्रिणः पूजामात्मवित्तेन मानवाः ॥ ३९ ॥

A mortal is no longer bound to become a son again, nor is he born again in a womb. Therefore, O people, resolutely undertake the worship of the Cakrin—Lord Viṣṇu, bearer of the discus—with your own rightful wealth.

Verse 40

वस्त्रैः पुष्पैर्धूपदीपैर्वरचंदनकुंकुमैः । सुहृद्यैश्च फलैर्गंधैर्यजध्वं श्रीहरेः पदम् ॥ ४० ॥

With garments, flowers, incense and lamps, with excellent sandalwood and kuṅkuma, and with pleasing fruits and fragrances—worship the sacred abode, the feet of Śrī Hari.

Verse 41

यो न कुर्याद्वचो मेऽद्य धर्म्यं विष्णुगतिप्रदम् । स मे दंड्यश्च वाध्यश्च निर्वास्यो विषयाद्ध्रुवम् ॥ ४१ ॥

Whoever does not carry out my instruction today—this righteous command that grants attainment of Viṣṇu—must surely be punished by me, even chastised, and certainly expelled from the realm.

Verse 42

एवंविधे वाद्यमाने पटहे मेघनिःस्वने । हस्ता दमुंच तांबूलं सकर्पूरं नृपोत्तमः ॥ ४२ ॥

While such a kettle-drum (paṭaha), thundering like a cloud, was being played, that best of kings let the tāmbūla (betel preparation) mixed with camphor fall from his hand.

Verse 43

मोहिनीकुचयोर्लग्नं हृदयं स विकृष्य वै । उदत्तिष्ठन्महीपालः शय्यायां रतिवर्द्धनः ॥ ४३ ॥

His heart, as though fastened to Mohinī’s breasts, was torn away only with difficulty; and the king, his passion inflamed, rose upon the bed.

Verse 44

मोहिनीं मोहकामार्त्तां सत्वियन् श्लक्ष्णया गिरा । देवि प्रातर्हरिदिनं भविष्यत्यधनाशनम् ॥ ४४ ॥

With gentle words he consoled Mohinī, distressed by desire born of delusion: “O Goddess, tomorrow morning will be Hari’s day—the destroyer of poverty.”

Verse 45

संयतोऽहं भविष्यामि क्षम्यतां क्षम्यतामिति । तवाज्ञया मया कृच्छ्रं सन्ध्यावल्या तु कारितम् ॥ ४५ ॥

“Henceforth I shall be self-restrained—please forgive me, please forgive me. By your command I had Sandhyāvalī undertake the kṛcchra, the austere expiatory observance.”

Verse 46

इयमेकादशी कार्या प्रबोधकरणी मया । अशेषपापबंधस्य छेदनी गतिदायिनी ॥ ४६ ॥

“This Ekādaśī is to be observed as I have taught; it awakens spiritual consciousness, cuts the entire bondage of sin, and bestows the true path—the highest attainment.”

Verse 47

त्रयाणामपि लोकानां महोत्सवविधायिनी । तस्माद्धविष्यं भोक्ष्येऽहं नियतो मत्तगामिनी ॥ ४७ ॥

“She who ordains a great festival for all the three worlds—therefore I shall, with disciplined resolve, partake only of haviṣya, the simple sacrificial fare; and she shall follow my will.”

Verse 48

मया सह विशालाक्षि त्वं चापि तमधोक्षजम् । आराधय हृषीकेशमुपवासपरायणा । येन यास्यसि निर्वाणं दाहप्रलयवर्जितम् ॥ ४८ ॥

O large-eyed one, together with me you too should worship that Adhokṣaja—Hṛṣīkeśa—steadfastly devoted to fasting; by this you will attain nirvāṇa, free from burning anguish and from dissolution.

Verse 49

मोहिन्युवाच । साधूक्तं हि त्वया राजन्पूजनं चक्रपाणिनः । जन्ममृत्युजराछेदि करिष्येऽहं तवाज्ञया ॥ ४९ ॥

Mohinī said: “Truly well spoken by you, O King—worship of the discus-bearing Lord (Viṣṇu). By your command, I shall perform that worship which cuts off birth, death, and old age.”

Verse 50

प्रतिज्ञा या त्वया पूर्वं कृता मंदरमस्तके । करप्रदानसहिता भवता सुकृतांकिता ॥ ५० ॥

The vow you made earlier upon the summit of Mandara—sealed by the giving of your hand—was duly affirmed by you as a meritorious, sacred commitment.

Verse 51

तस्यास्तु समयः प्राप्तो दीयतां स हि मे त्वया । जन्मप्रभृति यत्पुण्यं त्वया यत्नेन संचितम् ॥ ५१ ॥

Now her appointed time has arrived—therefore give her to me. From birth onward, whatever merit you have diligently accumulated, hand that over as well.

Verse 52

तत्सर्वं नश्यति क्षिप्रं न ददासि वरं यदि । रुक्मांगद उवाच । एहि चार्वंगि कर्त्तास्मि यत्ते मनसि वर्तते ॥ ५२ ॥

“All of that will quickly be ruined if you do not grant the boon.” Rukmāṅgada said: “Come, O lovely-limbed one; I shall do whatever is in your mind.”

Verse 53

नादेयं विद्यते किंचित्तुभ्यं मे जीवितावधि । किं पुनर्ग्रामवित्तादि धरायुक्तं च भामिनि ॥ ५३ ॥

O beloved! Until the very end of my life, there is nothing of mine that cannot be given to you. How much more, then, villages, wealth, and all else—together with land, O fair one!

Verse 54

मोहिन्युवाच । नाथ कांत विभो राजन् जीवितेश रतिप्रिय । नोपोष्यं वामरं विष्णोर्भोक्तव्या यद्यहं प्रिया ॥ ५४ ॥

Mohinī said: “O Lord, beloved, mighty king—master of my life, delighting in love—do not keep the fast for Vāmana (Viṣṇu). If I am dear to you, you must eat.”

Verse 55

न च तेऽहं प्रिया राजन् सुहूर्तमपि कामये । त्वत्संयोगं विना भूता भविष्यामि वरं विना ॥ ५५ ॥

And I, O King, do not desire to be your beloved even for a single moment. Without union with you, I shall exist without any boon—bereft of all blessing.

Verse 56

तस्मान्मां यदि वांछेथा भोक्तुं सत्यपरायण । तदा त्यजोपवासं हि भुज्यतां हरिवासरे ॥ ५६ ॥

Therefore, O one devoted to truth, if you truly wish to feed me, then give up fasting and do eat on Hari’s sacred day (Harivāsara).

Verse 57

एष एव वरो देयो यो मया प्रार्थितः पुरा । न चेद्दास्यसि राजेंद्र भूत्वानृतवचाभवान् ॥ ५७ ॥

This very boon—formerly requested by me—must be granted. If you do not give it, O best of kings, you will become one whose words are false.

Verse 58

यास्यते नरके घोरे यावदाभूतसंप्लवम् । राजोवाच । मैवं त्वं वद कल्याणि नेदं त्वय्युपपद्यते ॥ ५८ ॥

“He will go to a dreadful hell until the cosmic dissolution.” The king said: “O auspicious one, do not speak like this; such a thing does not befit you.”

Verse 59

विधेश्च तनया भूत्वा धर्मविघ्नं करोषि किम् । जन्मप्रभृत्यहं नैव भुक्तवान्हरिवासरे ॥ ५९ ॥

Though you are the daughter of the Creator (Brahmā), why do you create an obstacle to dharma? From my very birth I have never eaten on Hari’s sacred day (Hari-vāsara).

Verse 60

स चाद्याहं कथं भोक्ता संजातपलितः शुभे । यौवनातीतमर्त्यस्य क्षीणेंद्रियबलस्य च ॥ ६० ॥

And now, O auspicious lady, how can I enjoy sense-pleasures? My hair has turned gray; I am a mortal who has passed beyond youth, and the strength of my senses has waned.

Verse 61

स्वर्णदीसेवनं युक्तमथवा हरिपूजनम् । न कृतं यन्मया बाल्ये यौवने न कृतं च यत् ॥ ६१ ॥

Service at the sacred Svarṇadī (river) or worship of Lord Hari would indeed have been proper; yet what I failed to do in childhood, and what I also failed to do in youth—those neglected duties now weigh upon me.

Verse 62

तदहं क्षीणवीर्योऽद्य कथं कुर्यां जुगुप्सितम् । प्रसीद चपलापांगि प्रसीद वरवर्णिनि ॥ ६२ ॥

Therefore, today my strength is spent—how could I do such a contemptible act? Be gracious, O lady of restless side-glances; be gracious, O fair-complexioned one.

Verse 63

मा कुरुष्व व्रते भंगं दाताहं राज्यसंपदाम् । अथवा नेच्छसि त्वं तत्करोम्यन्यत्सुलोचने ॥ ६३ ॥

“Do not break your vrata (vow). I am able to grant the prosperity of kingship. Or, if you do not desire that, O fair‑eyed one, I shall do something else for you.”

Verse 64

आरोपयित्वा शिबिकां विमानप्रतिमां शुभाम् । यत्रेच्छसि नयिष्यामि पादचारी कलत्रयुक् ॥ ६४ ॥

Having seated you upon an auspicious palanquin fashioned like a celestial chariot, I—walking on foot, together with my wife—shall take you wherever you wish.

Verse 65

यदि तच्चापि नेच्छेस्त्वं विमानं हि कृतं मया । तर्हि स्वर्णमयौ स्तंभौ कृत्वा विद्रुमभूषितौ ॥ ६५ ॥

If you do not wish to accept even that vimāna which I have had made, then have two golden pillars made instead, adorned with coral.

Verse 66

मुक्ताफलमयीं दोलां करिष्ये त्वत्कृते प्रिये । तत्र त्वां दोलयिष्यामि बहून्मासानहर्निशम् ॥ ६६ ॥

Beloved, for your sake I shall make a swing fashioned of pearls; and there I shall keep you swinging day and night for many months.

Verse 67

व्रतभंगं वरारोहे मा कुरुष्व मम प्रिये । वरं श्वपचमांसं हि श्वमांसं वा वरानने ॥ ६७ ॥

O fair-hipped one, my beloved—do not break your vrata. O lovely-faced one, it is better to endure even the flesh of a dog-cooker, or even dog’s flesh, than to commit a breach of the vrata.

Verse 68

आत्मनो वा नरैर्भुक्तं यैर्भुक्तं हरिवासरे । त्रैलोक्यघातिनः पापं मैथुने शशिनः क्षये ॥ ६८ ॥

Whether one eats oneself or causes others to eat on Hari’s sacred day (Ekādaśī), the sin incurred is said to be so grave as to destroy the three worlds; likewise, sexual union at the very end of the waning moon brings grievous demerit.

Verse 69

नरस्य संचरेत्पापं भूतायां क्षौरकर्मणि । भोजने वासरे विष्णोस्तैले षष्ठ्यां व्यवस्थिते ॥ ६९ ॥

Sin accrues to a person if he undertakes shaving when the inauspicious Bhūta tithi prevails; likewise, if he eats on the day sacred to Viṣṇu, and if he applies oil on the sixth lunar day (Ṣaṣṭhī).

Verse 70

लवणे तु तृतीयायां सप्तम्यां पिशिते शुभे । आज्येषु पौर्णमास्यां वै सुरायां रविसंक्रमे ॥ ७० ॥

With salt, the taint of demerit is reckoned for three days; with meat, (as stated here) for seven days; with ghee, indeed, until the full-moon day; and with liquor, until the Sun’s transit (saṅkrānti).

Verse 71

गोचारस्य प्रलोपे च कूटसाक्ष्यप्रदायके । निक्षेपहारके वापि कुमारीविघ्नकारके ॥ ७१ ॥

Likewise, expiation is prescribed for one who steals cattle, for one who gives false testimony, for one who steals a deposited trust, and also for one who causes obstruction to a maiden (hindering her rightful marriage or welfare).

Verse 72

विश्वस्तघातके चापि मृतवत्साप्रदोग्धरि । ददामीति द्विजाग्र्याय प्रतिश्रुत्य न दातरि ॥ ७२ ॥

Likewise, sin is incurred by one who betrays a person who trusts him; by one who tries to milk a cow whose calf has died; and by one who, having promised a foremost Brahmin, “I will give,” does not give.

Verse 73

मणिकूटे तुलाकूटे कन्यानृतगवानृते । यत्पातकं तदन्ने हि संस्थितं हरिवासरे ॥ ७३ ॥

Whatever sin arises from falsifying gems, falsifying weights and measures, deceiving a maiden, or lying about cattle—those very sins, on Hari’s sacred day, are said to abide in improper food.

Verse 74

तद्विद्वांश्चारुनयने कथं भोक्ष्यामि पातकम् । मोहिन्युवाच । एकभुक्तेन नक्तेन तथैवायाचितेन च ॥ ७४ ॥

Then the learned man said, “O fair-eyed one, though I know this, how shall I atone for the sin?” Mohinī replied, “By eating only once a day, by observing the night-meal vow (naktā), and likewise by taking food only when it is given without being asked for.”

Verse 75

उपवासेन राजेंद्र द्वादशीं न हि लंघयेत् । गुर्विणीनां गृहस्थानां क्षीणानां रोगिणां तथा ॥ ७५ ॥

O king, one should not let the Dvādaśī day pass while still fasting. This rule applies likewise to pregnant women, householders, the emaciated, and the sick.

Verse 76

शिशूनां वलिगात्राणां न युक्तं समुपोषणम् । यज्ञभोगोद्यतानां च संग्रामक्षितिसेविनाम् ॥ ७६ ॥

Strict fasting is not appropriate for infants, for those whose bodies are weak and emaciated, for those engaged in partaking of sacrificial portions (yajña offerings), or for those serving on the battlefield and in the protection of the realm.

Verse 77

पतिव्रतानां राजेंद्र न युक्तं समुपोषणम् । एतन्मे गौतमः प्राह स्थिताया मंदराचले ॥ ७७ ॥

O king, for devoted wives (pativratās) it is not proper to undertake a complete fast. This is what Gautama told me, when I was staying on Mount Mandara.

Verse 78

नाव्रतेन दिनं विष्णोर्नेयं मनुजसत्तम । ते गृहस्था द्विजा ज्ञेया येषामग्निपरिग्रहः ॥ ७८ ॥

O best of men, let no day pass without a vow (vrata) dedicated to Viṣṇu. Those twice-born (dvija) who have duly established and maintained the sacred fire are to be known as true householders (gṛhastha).

Verse 79

राजानस्ते तु विज्ञेया ये प्रजापालने स्थिताः । गुर्विणी ह्यष्टमासीया शिशवश्चाष्टवत्सराः ॥ ७९ ॥

Know as true “kings” those who remain steadfast in protecting their subjects—especially a woman eight months pregnant and children up to eight years of age.

Verse 80

अतिलंघनिनः क्षीणा वलिगात्रास्तु वार्द्धकाः । ये विवाहादिमांगल्यकर्मव्यग्रा महोत्सवाः ॥ ८० ॥

Those who overstep proper limits become emaciated and weakened; the aged are marked by wrinkled bodies. Yet they remain absorbed in great festivities, busy with auspicious rites such as weddings and the like.

Verse 81

निवृत्ताश्च प्रवृत्तेभ्यो यज्ञानां चोद्यता हि ते । त्रिविधेन पुराणेन भर्त्तुर्या स्त्री हिते रता ॥ ८१ ॥

Those women who have turned away from worldly engagements and are truly devoted to the performance of sacrifices (yajña)—such a wife, through the threefold Purāṇic discipline, remains intent on the welfare of her husband.

Verse 82

पतिव्रता तु सा ज्ञेया योनिसंरक्षणा तथा । किमन्यैर्बहुभिर्भूप वाक्यालापकृतैर्मया ॥ ८२ ॥

She alone is to be known as truly devoted to her husband (pativratā), and likewise as one who safeguards her chastity. What more is there to say, O king, with many words that are merely talk from me?

Verse 83

भोजने तु कृते प्रीतिरेकादश्यां त्वया मम । न प्रीतिर्यदि मे छित्वा शिरः स्वं हि प्रयच्छसि ॥ ८३ ॥

If you eat (on that day), you will have no favor with me on Ekādaśī. Even if you were to cut off your own head and offer it to me, I would still not be pleased.

Verse 84

न करिष्यसि चेद्राजन् भोजनं हरिवासरे । तदा ह्यसत्यवचसो देहं न स्पर्शयामि ते ॥ ८४ ॥

O King, if you do not refrain from eating on Hari’s sacred day, then—since your word would be untrue—I will not touch your body.

Verse 85

वर्णानामाश्रमाणां हि सत्यं राजेंद्र पूज्यते । विशेषाद्भूमिपालानां त्वद्विधानां महीपते ॥ ८५ ॥

O king of kings, truthfulness is indeed honored among all social orders and stages of life; and it is especially revered in earth-protecting rulers—kings like you, O lord of the land.

Verse 86

सत्येन सूर्यस्तपति शशी सत्येनराजते । सत्ये स्थिता क्षितिर्भूप सत्यं धारयते जगत् ॥ ८६ ॥

By truth the Sun gives heat; by truth the Moon shines. Established in truth stands the Earth, O king; truth upholds the entire world.

Verse 87

सत्येन वायुर्वहति सत्येन ज्वलते शिखी । सत्या धारमिदं सर्वं जगत्स्थावरजंगमम् ॥ ८७ ॥

By truth the wind blows; by truth the fire burns. This entire world—both the immovable and the moving—is upheld with truth as its foundation.

Verse 88

न सत्याच्चालते सिंधुर्न विंध्यो वर्द्धते नृप । न गर्भं युवती धत्ते वेलातीतं कदाचन ॥ ८८ ॥

O king, by Satya (Truth) the ocean does not overstep its bounds; the Vindhya mountain does not keep on growing; and a young woman never conceives beyond her proper time.

Verse 89

सत्ये स्थिता हि तरवः फलपुष्पप्रदर्शिनः । दिव्यादिसाधनं नॄणां सत्याधारं महीपते ॥ ८९ ॥

O king, trees are established in Truth and thus reveal fruits and flowers; likewise, for human beings, Truth is the foundation that supports divine attainments and other spiritual disciplines.

Verse 90

अश्वमेधसहस्रेभ्यः सत्यमेव विशिष्यते । मदिरापानतुल्येन कर्मणा लिप्यसेऽनृतात् ॥ ९० ॥

Truth alone is superior even to a thousand Aśvamedha sacrifices. By the act of falsehood, one is stained by karma, as though by drinking intoxicating liquor.

Verse 91

इति श्रीबृहन्नारदीयपुराणोत्तरभागे रुक्मांगदसँलापो नाम त्रयोविंशोऽध्यायः ॥ २३ ॥

Thus ends the twenty-third chapter, called “The Discourse of Rukmāṅgada,” in the Uttara-bhāga (later section) of the Śrī Bṛhan-Nāradīya Purāṇa.