Mohinī-ākhyāna: The Trial of Ekādaśī and the King’s Satya-saṅkalpa

Verse 1

वसिष्ठ उवाच । तद्वाक्यं ब्राह्मणाः श्रुत्वा मोहिन्या समुदीरितम् । तथ्यमित्येवमुक्त्वा तु राजानं वाक्यमब्रुवन् ॥ १ ॥

Vasiṣṭha said: Having heard those words spoken by Mohinī, the brāhmaṇas declared, “It is true,” and then addressed the king with their reply.

Verse 2

ब्राह्मणा ऊचुः । यस्त्वया नृपते पुण्यः कृतोऽयं शपथः किल । एकादश्यां न भोक्तव्यं पक्षयोरुभयोरपि ॥ २ ॥

The brāhmaṇas said: “O king, it is indeed true that you have undertaken this meritorious vow: that on Ekādaśī one should not eat—on both fortnights (the bright and the dark) alike.”

Verse 3

न कृतः शास्त्रदृष्ट्या तु स्वबुद्ध्यैव प्रकल्पितः । साग्रीनां प्राशनं प्रोक्तमुभयोः संध्ययोः किल ॥ ३ ॥

It is not established by the authority of the śāstras, but has been devised merely by one’s own imagination. Yet the eating of sāgrī is indeed spoken of as being done at both sandhyā junctions—at dawn and at dusk.

Verse 4

होमोच्छिष्टप्रभोक्तारस्त्रयो वर्णाः प्रकीर्तिताः । विशेषाद्भूमिपालानां कथं युक्तमुपोषणम् ॥ ४ ॥

It is taught that the three orders of the twice-born (dvija) partake of what remains from the homa oblation. Especially for kings, the protectors of the earth, how then can fasting be deemed fitting?

Verse 5

सर्वदोद्यतशस्त्राणां दुष्टसंयमिनां विभो । शास्त्रतोऽशास्त्रतो वापि यस्त्वया शपथः कृतः ॥ ५ ॥

O Lord, among those wicked men who restrain others by force, ever ready with weapons—whether in accord with śāstra or contrary to it—whatever oath has been made by you, may it stand as binding.

Verse 6

परिपूर्णो भवत्यद्य वाक्येन हि द्विजन्मनाम् । व्रतभंगो न तेऽस्तीह भुक्ष्वं विप्रसमन्वितः ॥ ६ ॥

Today you are made fully accomplished by the very word of the twice-born (brāhmaṇas). Here there is no breach of your vow at all—eat, accompanied by brāhmaṇas.

Verse 7

परितापो न ते कार्यो विप्रवाक्यं महत्तरम् । योऽन्यथा मन्यते वाक्यं विप्राणां नृपसत्तम ॥ ७ ॥

Do not grieve; the word of the brāhmaṇas is of the highest authority. O best of kings, whoever deems the brāhmaṇas’ counsel otherwise—disregarding or contradicting it—goes astray.

Verse 8

स याति राक्षसीं योनिं जन्मानि दश पञ्च च । तच्छ्रुत्वा वचनं रोद्रं राजा कोपसमन्वितः ॥ ८ ॥

“She goes to a rākṣasī (demonic) womb for fifteen births.” Hearing those fierce words, the king became filled with anger.

Verse 9

उवाच स्फुरमाणौष्टस्तान्विप्रान्श्लक्ष्णया गिरा । सर्वेषामेव भूतानां भवंतो मार्गदर्शिनः ॥ ९ ॥

With lips quivering, he addressed those brāhmaṇas in gentle words: “You indeed are guides who show the path for all beings.”

Verse 10

यतीनां विधवानां च श्लोकोऽयं पठ्यते द्विजाः । विमार्गगामिनां चैतन्मतं न सात्वतां क्वचित् ॥ १० ॥

O twice-born ones, this verse is recited for ascetics and for widows; but this opinion belongs to those who have strayed onto a wrong path—it is never the doctrine of the Sāttvatas (devotees of the Lord).

Verse 11

यद्भवद्भिः समुद्दिष्टं राज्ञां नोपोषणं स्मृतम् । तत्र वाक्यानि श्रृणुत वैष्णवा चारलक्षणे ॥ ११ ॥

“What you have explained—that for kings, fasting is not prescribed—now listen to my statements regarding the conduct and distinguishing characteristics of a Vaiṣṇava.”

Verse 12

न शंखेन पिबेत्तोयं न हन्यात्कूर्मसूकरौ । एकादश्यां न भोक्तव्यं पक्षयोरुभयोरपि ॥ १२ ॥

One should not drink water from a conch, nor should one kill a tortoise or a boar. On Ekādaśī, one must not eat—whether in the bright fortnight or in the dark fortnight.

Verse 13

न पातव्यं हि मद्य तु न हन्तव्यो द्विजः क्वचित् । क्रीडेन्नाक्षैस्तु धर्मज्ञो नाश्नीयाद्धरिवासरे ॥ १३ ॥

Indeed, one should not drink intoxicating liquor; nor should a brāhmaṇa be harmed at any time. A knower of dharma should not gamble with dice, and on Hari’s sacred day one should not eat.

Verse 14

अभक्ष्य भक्षणं पापं परदाराभिमर्शनम् । एकादश्यां भोजनं च पतनस्यैव कारणम् ॥ १४ ॥

To eat what is forbidden is sin; and so is approaching another man’s wife. Likewise, to eat on Ekādaśī is itself a cause of spiritual downfall.

Verse 15

अकार्यकरणं कृत्वा किं जीवेच्छरदां शतम् । को हि संचेष्टमानस्तु भुनक्ति हरिवासरे ॥ १५ ॥

Having done what ought not to be done, what use is it to live even a hundred autumns? For who, truly mindful and striving, would eat on Hari’s sacred day?

Verse 16

चतुष्पदेभ्योऽपि जनैर्नान्नं देयं हरेर्दिने । उत्तराशास्थितैर्विप्रैर्विष्णुधर्मपरायणैः ॥ १६ ॥

On Hari’s sacred day, people should not give food even to four-footed creatures. Rather, that food should be offered to brāhmaṇas seated facing north, devoted to the dharma of Viṣṇu.

Verse 17

सोऽहं कथं करोम्यद्य अभक्ष्यस्य तु भक्षणम् । नोपक्षीणशरीरोऽहं नामयावी द्विजोत्तमाः ॥ १७ ॥

“How can I today commit the eating of what is forbidden? My body is not weakened, nor am I afflicted by any illness, O best of the twice-born.”

Verse 18

स कथं हि व्रतं त्यक्षे विमार्गस्थद्विजोक्तितः । धर्मभूषणसंज्ञेन रक्ष्यमाणे धरातले ॥ १८ ॥

How could I abandon my vow merely because of the words of a brāhmaṇa who has strayed from the true path, when the earth itself is being guarded by one renowned as the “Ornament of Dharma”?

Verse 19

न च रक्षाविहीनोऽहं शत्रुः कोऽपिन मेऽस्ति च । एवं ज्ञात्वा द्विजश्रेष्ठा वैष्णवव्रतशालिनः ॥ १९ ॥

I am not without protection, and I have no enemy whatsoever. Knowing this, O best of the twice-born, those steadfast in Vaiṣṇava vows remain secure.

Verse 20

भवद्भिर्नोचितं वक्तुं प्रतिकूलं व्रतापहम् । असंपरीक्ष्य ये दद्युः प्रायश्चित्तं द्विजातयः ॥ २० ॥

It is not proper for you to speak what is contrary to dharma and destructive of sacred vows. Those twice-born who prescribe expiation without first examining the case act wrongly.

Verse 21

तेषामेव हि तत्पापं स्मृतिवैकल्यसम्भवम् । देवो वा दानवो वापि गन्धर्वो राक्षसोऽपि वा ॥ २१ ॥

Indeed, that sin—arising from a failure of memory—belongs only to those who forget their proper duty. Whether one is a god, a demon, a Gandharva, or even a Rakshasa, the principle holds the same.

Verse 22

सिद्धो वा ब्राह्मणो वापि पितास्माकं स्वयं वदेत् । हरिर्वापि हरो वापि मोहिनीजनकोऽपि वा ॥ २२ ॥

Whether it be a perfected Siddha or a brāhmaṇa—let our very father himself declare it; or let it be Hari, or Hara, or even the begetter of Mohinī.

Verse 23

दिनकृल्लोकपालो वा नो भोक्ष्ये हरिवासरे । यो हि रुक्मांगदो राजा विख्यातो भूतले द्विजाः ॥ २३ ॥

Even if the Sun himself, guardian of the worlds, were to command me, I would not eat on Hari’s day (Ekādaśī). For that king Rukmāṅgada is renowned upon the earth, O twice-born ones.

Verse 24

सत्यप्रतिज्ञां विफलां न कदाचित्करोति हि । द्युपतेः क्षीयते तेजो हिमवान्परिवर्त्तते ॥ २४ ॥

Indeed, He never lets a truthful vow become vain. The splendor of the Lord of heaven may fade, and even Himavān (the Himalaya) may change—yet His true promise does not fail.

Verse 25

जलधिः शोषमायाति पावकश्चोष्णतां त्यजेत् । तथापि न त्यजे विप्रा व्रतमेकादशीदिने ॥ २५ ॥

Even if the ocean were to dry up and fire were to abandon its heat, still, O brāhmaṇas, I would never abandon the Ekādaśī vow on the day of Ekādaśī.

Verse 26

प्रसिद्धिरेषा भुवनत्रयेऽपि आरट्यते मे पटहेन विप्राः । ग्रामेषु देशेषु परेषु वापि ये भुञ्जते रुक्मविभूषणस्य ॥ २६ ॥

O brāhmaṇas, this renown of mine is proclaimed by the beating of a drum even across the three worlds: in villages, in regions, and even in distant lands—(that I am he) who partakes of one adorned with gold ornaments.

Verse 27

दण्ड्याश्च वध्याश्च सपुत्रकास्ते न चापि वासो विषये हि तेषाम् । हरेर्दिने सर्वमखप्रधाने पापापहे धर्मविवर्द्धने च ॥ २७ ॥

On Hari’s sacred day—foremost among all sacrifices, the destroyer of sins and the increaser of dharma—even those who deserve punishment or death, along with their sons, are not to be allowed residence within the kingdom.

Verse 28

मोक्षप्रदे जन्मनिकृंतनाख्ये तेजो निधौ सर्वजनप्ररूढे । एंवविधे प्रोद्गत एव शब्दे यद्यस्मि भोक्ता वृजिनस्य कर्त्ता ॥ २८ ॥

In that liberation-bestowing tīrtha called “Janma-nikṛntana,” a treasury of divine radiance renowned among all people—if, even after such a word has been clearly proclaimed, I still remain the doer of sin and the experiencer of its fruits (then what hope is there for me?)

Verse 29

अमेध्यलिप्तः पटहो भवेत्तदा संछादितो नीलमयेन वाससा । उत्पाद्य कीर्तिं स्वयमेव जतुर्निकृंतति प्राणभयाच्च पापात् ॥ २९ ॥

Then he becomes like a drum smeared with filth, covered with a blue cloth; having raised his own fame, he himself cuts it down—out of fear for his life and because of sin.

Verse 30

यस्तस्य वासो निरये युगानां षष्टिर्भवेद्वा क्रिमिदंशसंज्ञे । वृथा हि सूता मम सा जनित्री भवेन्निराशा द्विजपितृदेवाः ॥ ३० ॥

Whoever does this—his dwelling will be in hell for sixty yugas, in the region called Krimidaṃśa (“the torment of worms and biting creatures”). Truly, my mother bore me in vain; and the twice-born, the Pitṛs, and the gods would be left without hope.

Verse 31

वैवस्वतो हर्षमुपाश्रयेच्च सलेखको मे व्रतभंग एव । किं तेन जातेन दुरात्मना हि ददाति हर्षं रिपुसुंदरीणाम् ॥ ३१ ॥

Should I seek joy from Vaivasvata (Yama)? For me, it is only the breaking of my vow that is being recorded. What use is such a birth to that evil-minded one, who brings delight to the enemies’ fair women?

Verse 32

कुकर्मणा पापरतिः कुजातिः सर्वस्य नाशी त्वशुचिस्स मूढः । न मन्यते वेदपुराणशास्त्रानंते पुरीं याति दिनेशसूनोः ॥ ३२ ॥

Through evil actions he becomes devoted to sin, falls into a degraded condition, and turns into a destroyer of all good; impure and deluded, he shows no regard for the Vedas, the Purāṇas, and the śāstras. In the end he goes to the city (realm) of the Sun-god’s son (Yama).

Verse 33

कृत्वैव वांतिं पुनरत्ति तां यस्तद्वत्प्रतिज्ञाव्रतभङ्गकारी । वेदा न शास्त्रं न च तत्पुराणं न चापि सन्तः स्मृतयो न च स्युः ॥ ३३ ॥

One who, after vomiting, eats that very vomit again—such is the vow-breaker who violates his pledge and observance. For such a person, it is as though the Vedas do not exist, nor the Śāstras, nor the Purāṇas; nor do the righteous, nor even the Smṛtis exist as guiding authorities.

Verse 34

ये माधवस्य प्रियकृत्ययोग्ये वदंति शुद्धेऽह्नि भुजिक्रियां तु । श्राद्धेन तेनापि न चास्ति तृप्तिः पितुश्च चीर्णेन हरेर्दिने तु ॥ ३४ ॥

Those who advocate taking a meal on a “pure day,” even when that day is fit for a deed dear to Mādhava—by such a śrāddha the father finds no satisfaction when it is observed on Hari’s sacred day.

Verse 35

व्रतेन यद्विष्णुपदप्रदेन साकं क्षयाहेन वदंतु मूढाः ॥ ३५ ॥

Let the deluded call it “together with a day of decline”; yet the vow (vrata) that bestows Viṣṇu’s supreme abode is not diminished by such talk.

Verse 36

एतच्छ्रुत्वा तु तद्वाक्यं मोहिनी ज्वलितांतरा । कोपसंरक्तनयना भर्तारं पर्यभाषत् ॥ ३६ ॥

Hearing those words, Mohinī—burning inwardly—spoke to her husband, her eyes reddened with anger.

Verse 37

करोषि चेन्न मे वाक्यं धर्मबाह्यो भविष्यसि । धर्मबाह्यो हि पुरुषः पांशुना तुल्यतां व्रजेत् ॥ ३७ ॥

If you do not act according to my instruction, you will become one who stands outside dharma. For a man outside dharma indeed becomes equal to dust.

Verse 38

पांशुना पूर्यते गर्तः स गर्तखनको भवेत् । त्वया ममार्पितः पाणिर्वराय पृथिवीपते ॥ ३८ ॥

A pit is filled with dust, and the one who dug the pit is, as it were, undone. O lord of the earth, you have given my hand in marriage to a worthy suitor.

Verse 39

तामुल्लंघ्य प्रतिज्ञां स्वां पालयिष्यासि नो यदि । कृतकृत्या तदा यास्ये प्राप्तो धर्मो मया तव ॥ ३९ ॥

If, after transgressing that, you do not uphold your own vow, then I shall depart, my purpose fulfilled—for from you I have obtained the dharma that is rightfully due.

Verse 40

न चाहं ते प्रिया भार्या न च त्वं मे पतिर्नृप । उपधानं करिष्यामि स्वकं बाहुं न ते युधि ॥ ४० ॥

“I am not your beloved wife, nor are you my husband, O king. I will not make my own arm a pillow for you—certainly not for you in battle.”

Verse 41

धिक् त्वां धर्मक्षयकरं स्ववचोलोपकारकम् । म्लेच्छेष्वपि न दृश्येत त्वादृशो धर्मलोपकः ॥ ४१ ॥

Shame on you—destroyer of dharma, who makes your own words vanish! Even among the mlecchas one would not find a dharma-ruiner like you.

Verse 42

सत्याच्चलितमद्यत्वां परित्यक्ष्ये सुपापिनम् । एवमुक्त्वा वरारोहा ह्युदतिष्ठत्त्वरान्विता ॥ ४२ ॥

“I will abandon this great sinner whose drunkenness has made him stray from truth.” Having spoken thus, the noble lady rose at once, impelled by haste.

Verse 43

यथा सती हरं त्यक्त्वा दिव्याभरणभूषिता । प्रस्थिता सा तदा तन्वी भूसुरैश्च समन्विता ॥ ४३ ॥

Just as Satī—having left Hara (Śiva)—adorned with celestial ornaments, set forth at that time, so too did that slender lady depart, accompanied by holy brāhmaṇas.

Verse 44

वरं मद्यस्य संस्पर्शो नास्य संगो नृपस्य वै । वरं नीलांबरस्पर्शो नास्य धर्मच्युतस्य हि ॥ ४४ ॥

Better is the mere touch of wine than companionship with a king; better is the touch of a blue garment than association with one who has fallen from dharma.

Verse 45

एवं हि मोहिनी रुष्टा प्रलपंती तदा भृशम् । गौतमादिसमायुक्ता निर्जगाम गृहाद्ब्रहिः ॥ ४५ ॥

Thus Mohinī, angered and then lamenting bitterly, went out of the house, accompanied by Gautama and the others.

Verse 46

हा तात हा जगन्नाथ सृष्टिस्थित्त्यंतकारक । इत्येव शब्दं क्रोशंती ब्रह्मणोमानसोद्भवा ॥ ४६ ॥

“Alas, dear father! Alas, O Jagannātha, Lord of the universe, who brings about creation, preservation, and dissolution!”—crying only these words, the mind-born sons of Brahmā wailed aloud.

Verse 47

एतस्मिन्नेव काले तु वाजिराजं समास्थितः । अटित्वा सकलामुर्वीं संप्राप्तो धर्मभूषणः ॥ ४७ ॥

At that very time, Dharmabhūṣaṇa mounted the king of horses; and, having wandered over the whole earth, he arrived at his destined place.

Verse 48

संमुखोऽभूज्जनन्यास्तु त्वरायुक्तो विमत्सरः । कर्णाभ्यां तस्य शब्दोऽसौ विश्रुतः पितृवत्सलः ॥ ४८ ॥

He quickly came to stand before his mother, free from envy; and with his ears he heard that well-known voice, full of affection for his father.

Verse 49

मोहिनीवक्त्रसंभूतो विप्रवाक्योपबृंहितः । धर्मांगदो धर्ममूर्तिः रुक्मागदसुतस्तदा ॥ ४९ ॥

Then Dharmāṅgada was born—Dharma embodied—issued from Mohinī’s mouth and strengthened by the utterance of the brāhmaṇas; at that time he was the son of Rukmāgada.

Verse 50

अवरुह्य हयात्तूर्णं ययौ तातपदांतिके । पुनरुत्थाय विप्रेन्द्रान्ननाम विहितांजलिः ॥ ५० ॥

Dismounting quickly from his horse, he went at once to his father’s feet. Rising again, he bowed to the foremost of the brāhmaṇas, with his palms joined in reverence.

Verse 51

ततः शीघ्रगतिं दृष्ट्वा मोहिनीं रुष्टमानसाम् । आलक्ष्य तरसा मातः प्राह राजन् कृतांजलिः ॥ ५१ ॥

Then, seeing Mohinī moving swiftly, her mind inflamed with anger, he quickly noticed her and, with folded hands, addressed her: “O Mother…”—so spoke the king.

Verse 52

केनावमानिता देवि कथं रुष्टा पितुः प्रिये । एतैर्द्विजेंद्रैः सहिता क्व त्वं संप्रस्थिताधुना ॥ ५२ ॥

“O Goddess, by whom were you insulted? How did you become angered, O beloved of your father? And accompanied by these foremost brāhmaṇas, where are you setting out now?”

Verse 53

धर्मांगदवचः श्रुत्वा मोहिनी वाक्यमब्रवीत् । पिता तवानृती पुत्र करो येन वृथा कृतः ॥ ५३ ॥

Hearing Dharmāṅgada’s words, Mohinī spoke: “O son, make your father speak untruth, so that his vow may be rendered futile and his resolve brought to nothing.”

Verse 54

यः कर्त्ता सुकृतं भूरि रक्ताशोकाकृतिः स्थितः । ध्वजांकुशांकितः श्रीमान्दक्षिणः कनकांगदः ॥ ५४ ॥

He who performs abundant meritorious deeds stands there, like a red aśoka tree; marked with the emblems of a banner and an aṅkuśa, auspicious and radiant—he is Dakṣiṇa, adorned with golden armlets.

Verse 55

रुक्मांगदेन ते पित्रा न चाहं वस्तुमुत्सहे ॥ ५५ ॥

Your father Rukmāṅgada has commanded/arranged this; yet I do not have the heart to remain here.

Verse 56

धर्मांगद उवाच । यद्ववीषि वचो देवि तत्कर्त्ताहं न संशयः । मा कोपं कुरु मातस्त्वं निवर्त्ततस्व पितुः प्रिये ॥ ५६ ॥

Dharmāṅgada said: “Goddess, whatever words you have spoken—I shall carry them out; there is no doubt. Mother, do not be angry; beloved one, please turn back to your father.”

Verse 57

मोहिन्युवाच । अनेन समयेनाहं त्वत्पित्रा मंदराचले । कृता भार्या शिवः साक्ष्ये स्थितो यत्र सुराधिपः ॥ ५७ ॥

Mohinī said: “At this very time, on Mount Mandara, I was taken as a wife by your father—while Śiva stood there as witness, and the Lord of the gods was present.”

Verse 58

समयात्स च्युतः सम्यक्पिता ते रुक्मभूपणः । न प्रयच्छति मे देयं तस्य वृद्धिं विचिंतये ॥ ५८ ॥

O Rukmabhūpaṇa, your father has truly fallen away from the agreed time; he is not granting me what is due. Therefore I am considering how to strengthen and expand my claim, and to press him accordingly.

Verse 59

न याचे कांचनं धान्यं हस्त्यश्वं ग्रामवाससी । येन तस्य भवेद्धानिर्न याचे तन्नृपात्मज ॥ ५९ ॥

O prince, I ask for neither gold nor grain, neither elephants nor horses, neither villages nor garments. I ask for nothing that would bring him any loss.

Verse 60

येनासौ प्रीणयेद्देहं स्वकीयं देहिनां वर । तन्मया प्रार्थितं पुत्र स मोहान्न प्रयच्छति ॥ ६० ॥

O best among embodied beings, that by which he might gladden and sustain his own body—this I asked of him, my son; yet, deluded, he does not give it.

Verse 61

तस्यैव चोपकाराय शरीरस्य नृपात्मज । याचितः सुखहेतोस्तु मया नृपतिसत्तमः ॥ ६१ ॥

O prince, for the welfare of this very body—and for the sake of happiness—I myself entreated that best of kings.

Verse 62

स्थितः सोऽद्यानृते घोरे सुरापानसमे विभुः ॥ ६२ ॥

That mighty one now stands in dreadful falsehood—an act considered equivalent to drinking liquor.

Verse 63

सत्यच्युतं निष्ठुरवाक्यभाषिणं विमुक्तधर्मं त्वनृतं शठं च । परित्यजेयं जनकं तवाधमं नैव स्थितिर्मे भविता हि तेन ॥ ६३ ॥

One who has fallen away from truth, who speaks harshly, who has abandoned dharma—who is false and deceitful: such a base man, even if he were your father, I would renounce. For with him there can be no stability for me at all.

Verse 64

तच्छ्रुत्वा मोहिनीवाक्यं पुत्रो धर्मांगदोऽब्रवीत् । मयि जीवति तातो मे न भवेदनृती क्वचित् ॥ ६४ ॥

Hearing Mohinī’s words, the son Dharmāṅgada replied: “So long as I yet live, my father shall never, at any time, become a speaker of falsehood.”

Verse 65

निवर्तस्व वरारोहे करिष्येऽहं तवेप्सितम् । पित्रा मे नानृतं देवि पूर्वमुक्तं कदाचन ॥ ६५ ॥

Turn back, O fair-hipped lady; I shall do what you desire. O goddess, my father has never spoken untruth—never has his earlier word, at any time, proved false.

Verse 66

स कथं मयि जाते तु वदिष्यति महीपतिः । यस्य सत्ये स्थिता लोकाः सदेवासुरमानुषाः ॥ ६६ ॥

How then, once I am born, will the king of the earth speak or act—he in whose truth all the worlds stand firm, with gods, asuras, and humankind?

Verse 67

वैवस्वतगृहं येन कृतं शून्यं हि पापिभिः । विजृंभते यस्य कीर्तिर्व्याप्तं ब्रह्मांडमंडलम् ॥ ६७ ॥

He by whom the house of Vaivasvata (Yama) has truly been made empty of sinners—his fame unfolds and pervades the whole sphere of the brahmāṇḍa, the universe.

Verse 68

स कथं जायते भूपो मिथ्यावचनसंस्थितः । अश्रुतं भूपतेर्वाक्यं परोक्षे श्रद्दधे कथम् ॥ ६८ ॥

How, then, can one become a king who is established in false speech? And how could I, when he is absent, place faith in a king’s statement that I have not even heard?

Verse 69

ममोपरि दयां कृत्वा निवर्तस्व शुभानने । एतद्धर्मांगदेनोक्तं वाक्यमाकर्ण्य मोहिनी ॥ ६९ ॥

“Have compassion on me and turn back, O fair-faced one.” Hearing these words spoken by Dharmāṅgada, Mohinī, the enchantress, responded accordingly.

Verse 70

न्यवर्तत महीपालपुत्रस्कंधावलंबिनी । यत्र रुक्मांगदः शेते मृतकल्पो रविप्रभः ॥ ७० ॥

Thereupon (the stream) turned back, clinging to the shoulder of the king’s son; and there Rukmāṅgada lay, radiant like the sun, yet motionless as though dead.

Verse 71

तस्मिन्निवेशयामास शयने कांचनान्विते । दीपरत्नैः सुप्रकाशे विद्रुमैश्चित्रिते वरे ॥ ७१ ॥

There he had (the person) seated upon a splendid bed adorned with gold—brilliantly illuminated by lamp-like jewels and beautifully inlaid with coral.

Verse 72

आखंडलास्त्रमणिभिः कृतपादे सुकोमले । दीर्घविस्तारसंयुक्ते ह्यनौपम्ये मनोहरे ॥ ७२ ॥

Its steps, fashioned from jewel-like stones radiant as Indra’s weapon, were exquisitely soft; and it was endowed with great length and breadth—unparalleled and captivating to the mind.

Verse 73

ततः कृतांजलिः प्राहपितरं श्लक्ष्णया गिरा । तातैषा जननी मेऽद्य त्वां वदत्यनृती त्विति ॥ ७३ ॥

Then, with hands folded in reverence, he addressed his father in gentle words: “Father, today my mother is calling you ‘one who speaks untruth.’”

Verse 74

कस्मात्त्वमनृती भूप भविष्यसि महीतले । सकोषरत्ननिचये गजाश्वरथसंयुते ॥ ७४ ॥

O king, why will you become a speaker of falsehood upon the earth, though endowed with treasuries and heaps of jewels, and furnished with elephants, horses, and chariots?

Verse 75

राज्ये प्रशास्यमाने तु सप्तोदधिसमन्विते । प्रदेहि सकलं ह्यस्यै यत्त्या श्रावितं विभो ॥ ७५ ॥

O Lord, when the kingdom—encompassing the seven oceans—was being governed in righteousness, grant her in full all that you have proclaimed.

Verse 76

मयि चापधरे तात को व्यलीकं चरेत्तव । देहि शक्रपदं देव्यै जितं विद्धि पुरंदरम् ॥ ७६ ॥

“O dear one, when I myself am bearing the burden, who could act deceitfully toward you? Grant the rank of Indra to the Goddess; know that Purandara (Indra) has been conquered.”

Verse 77

वैरिंच्यं दुर्ल्लभं यच्च योगिगम्यं निरंजनम् । तच्चाप्यहं प्रदास्यामि तपसा तोष्य पद्मजम् ॥ ७७ ॥

Even that rare state called “Vairiñcya”—stainless and attainable only by yogins—I too shall grant, after pleasing Padmajā (Brahmā) through austerity.

Verse 78

समीहते यज्जननी मदीया रसातले वापि धरातले वा । त्रिविष्टपे वापि परे पदे वा दास्यामि जित्वा नरदेवदानवान् ॥ ७८ ॥

Whatever my mother desires—whether in Rasātala (the netherworld), on the earth, in Triviṣṭapa (heaven), or even in the supreme abode—I shall grant it, having conquered men, gods, and Dānavas.

Verse 79

अहं हि दासस्तव भूप यस्माद्विक्रीयतां मामथवा तृणाय । हस्ते हि पापस्य दिवाप्रकीर्तेर्वत्स्यामि तत्कर्मकरः सुभुक्तः ॥ ७९ ॥

O King, since I am truly your servant, sell me—yes, even for a mere blade of grass. I shall live in the hand of that sinful man of evil repute, serving as his lowly menial, and I will endure it, even if I am kept well fed.

Verse 80

यद्दुष्करं भूमिपते त्रिलोक्यां नादेयमस्तीह तदिष्टंभावात् । तच्चापि राजेंद्र ददस्व देव्यै मज्जीवितं मज्जननीभवं वा ॥ ८० ॥

O lord of the earth, in the three worlds there is nothing truly hard to obtain, for when one is moved by sincere goodwill, everything may be bestowed. Therefore, O best of kings, grant that goddess even this—my very life, or else let me be born again as her son.

Verse 81

तेनैव सद्यो नृपनाथ लोके सत्कीर्तियुक्तो भव सर्वदैव । विराजयित्वा स्वगुणैर्नृपौघान्करैरिवात्मप्रभवैः खशोभैः ॥ ८१ ॥

By that very meritorious act alone, O lord of kings, you will at once be ever endowed in this world with noble fame—outshining hosts of kings by your own virtues, as the sky is beautified by rays born of its own light.

Verse 82

कीर्तिप्रभंगे वृजिनं भविष्यति प्रजावधे यन्मनुराह सत्यम् । संमार्जयित्वा विमलं यशः स्वं कथं सुखी स्यां नृपते ततः क्षमः ॥ ८२ ॥

When one’s fame is broken, misfortune surely follows; and Manu has truly declared that the killing of subjects is a grave sin. Even if I were to cleanse and restore my own spotless reputation, how could I be happy after that, O King? Therefore, you must pardon me (and refrain from this course).

Verse 83

इति श्रीबृहन्नारदीयपुराणोत्तरभागे मोहिनीचरिते पञ्चविंशोऽध्यायः ॥ २५ ॥

Thus ends the twenty-fifth chapter, “The Account of Mohinī,” in the Uttara-bhāga (latter section) of the revered Bṛhan-Nāradīya Purāṇa.