The Account of Kāṣṭhīlā (Kāṣṭhīlā-ākhyāna) within the Mohinī Narrative

Verse 1

वसिष्ठ उवाच । तत्पितुर्वचनं श्रुत्वा पुत्रो धर्मांगदस्तदा । आहूय जननीं शीघ्रं नाम्ना संध्यावलीं शुभाम् ॥ १ ॥

Vasiṣṭha said: Hearing his father’s words, the son Dharmāṅgada then quickly summoned his auspicious mother, named Saṁdhyāvalī.

Verse 2

सूर्यायुत समप्रख्यां तेजसा रुचिरस्तनाम् । पालयंतीं धरां सर्वां पादविन्यासविक्रमैः ॥ २ ॥

Radiant with a splendor equal to ten thousand suns, and beautiful in form, she sustains and protects the entire earth by the mighty power of her very footfalls and strides.

Verse 3

पुत्रस्य वचनात्प्राप्ता तत्क्षणं नृपसन्निधौ । श्राविता मोहिनी वाक्यं पितुर्वाक्यं तथैव च ॥ ३ ॥

At the son’s word she came at once into the king’s presence; and Mohinī was made to hear the son’s statement, and likewise the father’s statement as well.

Verse 4

उभयोः संविदं कृत्वा परिसांत्वय्य मोहिनीम् । भोजनाय स्थितामेनां नृपस्य हरिवासरे ॥ ४ ॥

Having brought the two sides to an understanding, he soothed Mohinī, the enchantress. Yet on the king’s Harivāsara, the sacred day of Hari, she stood ready to eat.

Verse 5

यथा नो च्यवते सत्याद्यथा भुंक्ते न मे पिता । तथा विधीयतामेवं कुशलं चोभयोर्भवेत् ॥ ५ ॥

Let it be arranged so that I do not fall away from truth, and that my father need not partake of what is wrongful or bitter; let it be done thus, that welfare may arise for us both.

Verse 6

तत्पुत्रवचनं श्रुत्वा देवी संध्यावली नृप । मोहिनीं श्लक्ष्णया वाचा प्राह ब्रह्मसुता तदा ॥ ६ ॥

O king, having heard the words of her son, the goddess Sandhyāvalī—Brahmā’s daughter—then addressed Mohinī in gentle speech.

Verse 7

माग्रहं कुरु वामोरु कथंचिदपि भूपतिः । नास्वादयति पापान्न संप्राप्ते हरिवासरे ॥ ७ ॥

O fair-thighed lady, do not insist—under no circumstance does a king partake of sinful food when Harivāsara, the sacred day of Hari (Ekādaśī), has arrived.

Verse 8

अनुवर्तय राजान गुरुरेष सनातनः । सदा भवति या नारी भर्तुर्वचनकारिणी ॥ ८ ॥

Obey, O king—this is the eternal rule of conduct: a woman is ever deemed virtuous when she carries out her husband’s word and command.

Verse 9

तस्याः स्युरक्षयया लोकाः सावित्र्यास्तु यथामलाः । यद्यनेन पुरा देवि तव दत्तः करो गिरौ ॥ ९ ॥

O Goddess, her worlds become imperishable and as spotless as those attained through Sāvitrī; for long ago, upon the mountain, this very one had offered his hand to you in pledge.

Verse 10

कामार्तेन विमूढेन तन्न योऽग्यं विचिंतितम् । यद्देयं तद्ददात्येष ह्यदेयं प्रार्थयस्व मा ॥ १० ॥

Blinded and deluded by desire, he has not considered what is proper. He will give only what is fit to be given; therefore, do not ask me for what ought not to be given.

Verse 11

विपत्तिरपि भद्रैव सन्मार्गे संस्थितस्य तु । न भुक्तं येन सुभगे शैशवेऽपि हरेर्दिने ॥ ११ ॥

Even misfortune is truly auspicious for one established on the righteous path—O fortunate one—because such a person has never violated Hari’s sacred day by eating, not even from childhood.

Verse 12

स कथं भोक्ष्यते पुण्ये माधवस्य दिनेऽधुना । कामं वरय वामोरुवरमन्यं सुदुर्लभम् ॥ १२ ॥

How can he eat now, on this holy day of Mādhava (Viṣṇu)? O fair-thighed one, choose instead any other boon—however difficult it may be to obtain.

Verse 13

तं ददात्येव भूपालो निवृत्ता भव भोजने । मन्यसे यदि मां देवि धर्मांगदविरोहिणीम् ॥ १३ ॥

The king will surely grant it. Therefore, O Goddess, refrain from eating—if you deem me one who does not oppose the ornament of Dharma.

Verse 14

अस्मज्जीवितसंयुक्तं राज्यं वरय सुव्रते । सप्तद्वीपसमेतं हि ससरिद्वनपर्वतम् ॥ १४ ॥

O keeper of a noble vow, choose the kingdom bound up with our very lives—indeed, the realm of the seven continents, together with its rivers, forests, and mountains.

Verse 15

कनिष्ठाया वरिष्ठाहं करिष्ये पादवंदनम् । भर्तुरर्थे विशालाक्षि प्रसीद तनुमध्यमे ॥ १५ ॥

Though I am the elder, I shall bow at the feet of the younger. For my husband’s sake, O large-eyed one—be gracious, O slender-waisted lady.

Verse 16

वाचा शपथदोषैस्तु संनिरुध्य पतिं हि या । अकार्यं कारयेत्पापा सा नारी निरये वसेत् ॥ १६ ॥

A sinful woman who, by her speech—using the faults of oaths and curses—restrains her husband and compels him to do what ought not to be done, dwells in hell.

Verse 17

सा च्युता नरकाद्धोरात्सप्तजन्मानि पंच च । सूकरीं योनिमाप्नोति चांडालीं च ततः परम् ॥ १७ ॥

Having fallen from that dreadful hell, she then undergoes twelve births; she attains the womb of a sow, and thereafter becomes a caṇḍāla woman.

Verse 18

एवं ज्ञात्वा मया देवि विक्रियां पापसंभवाम् । निवारितासि वामोरु सखीभावेन सुंदरि ॥ १८ ॥

Thus, O Goddess, having understood this harmful aberration born of sin, I have restrained you, O fair one with lovely thighs, in the spirit of friendship, O beautiful lady.

Verse 19

विपक्षस्यापि सद्बुद्धिर्दातव्या धर्ममिच्छता । किं पुनः सखिसंस्थायास्तव पद्मनिभानने ॥ १९ ॥

One who seeks dharma should extend good counsel even to an opponent—how much more, then, to one who stands in the place of a friend, O lotus-faced one.

Verse 20

संध्या वलीवचः श्रुत्वा मोहिनी मोहकारिणी । उवाच कनकाभां तां भर्तुर्ज्येष्ठां प्रियां तदा ॥ २० ॥

Hearing Sandhyā’s words, Mohinī—she who bewilders and causes delusion—then addressed that golden-radiant woman, the beloved elder wife of her husband.

Verse 21

माननीयासि मे सुभ्रु करोमि वचनं तव । विद्वद्भिर्मुनिभिर्य्यत्तु गीयते नारदादिभिः ॥ २१ ॥

O fair-browed one, you are worthy of honor to me; I shall do as you say—indeed, that which is sung by learned sages, by seers such as Nārada and others.

Verse 22

यदि तन्नाचरेद्राजा भोजनं हरिवासरे । क्रियतामपरं देवि मरणादधिकं तव ॥ २२ ॥

If the king will not refrain from eating on Harivāsara (the Lord’s sacred day), then, O goddess, do something else—for this is worse for you than death.

Verse 23

ममापि दुःखदंह्येतद्दैवाज्जल्पाम्यहं शुभे । कस्येष्टमात्महननं कस्येष्टं विषभक्षणम् ॥ २३ ॥

This is painful even for me; yet, by force of fate, I speak of it, O auspicious one. Who would ever wish for self-destruction? Who would ever wish to consume poison?

Verse 24

पतनं वा गिरेर्मूर्ध्रः क्रीडा वापि बिलेशयैः । व्याघ्रसिंहाभिगमनं समुद्रतरणं तथा ॥ २४ ॥

Whether it be falling from a mountain peak, or even playing with creatures that live in burrows; whether it be approaching tigers and lions, or even crossing the ocean.

Verse 25

दरुक्तानृतवाक्यं वा परदाराभिमर्शनम् । अपथ्यभक्षणं लोके तथाभक्ष्यस्य भक्षणम् ॥ २५ ॥

Speaking harsh and untrue words, approaching another man’s wife, eating what is unwholesome in the world, and likewise consuming what is forbidden—these are acts of wrongdoing.

Verse 26

मृगाटनमथाक्षैर्वा क्रीडनं साहसं तथा । छेदनं तृणकाष्ठानां लोष्टानामवमर्द्दनम् ॥ २६ ॥

Wandering about in hunting, gambling with dice, reckless amusements, cutting grass and wood, and trampling lumps of earth—these are acts to be avoided.

Verse 27

हिंसनं सूक्ष्मदेवानां जलपावकखेलनम् । दैवाविष्टो वरारोहे नरः सर्वं करोति वै ॥ २७ ॥

O fair-hipped one, when a person is seized by a divine force, he can indeed do anything—he may even harm subtle divine beings and play with water and fire.

Verse 28

त्रिवर्गविच्युतं घोरं यशोदेहहरं क्षितौ । नरकार्हो नरो देवि करोत्यशुभकर्म तत् ॥ २८ ॥

O Goddess, the inauspicious deed a man commits makes him fit for hell; it is dreadful, it casts him away from the three aims of life (dharma, artha, kāma), and on earth it destroys both his fame and his very well-being.

Verse 29

साहं पापा दुराचारा वक्तुकामा सुनिर्घृणम् । यादृशेन हि भावेन योनौ शुक्रं समुत्सृजेत् ॥ २९ ॥

I—sinful and of wicked conduct—wish to speak of that most pitiless act: with what intention does a man discharge his seed into the womb?

Verse 30

तादृशेन हि भावेन संतानं संभवेदिति । साहं विवादभावेन राज्ञो रुक्मांगदस्य हि ॥ ३० ॥

Indeed, it is by such a disposition that offspring may come to be. Thus I, taking up a spirit of contention, approached King Rukmāṅgada.

Verse 31

जाता जलजजातेन स्त्रीरूपा वरवर्णिनी । दुष्टभावा तथा जाता कर्त्री दुष्टं नृपस्य तु ॥ ३१ ॥

Born from that lotus-born being, she assumed the form of a woman of exquisite complexion; yet she was also born with a wicked disposition, becoming the instigator of evil within the king.

Verse 32

न लग्नं न ग्रहा देवि न होरा पुण्यदर्शिनी । तत्कालभावना ग्राह्या तद्भावो जायते सुतः ॥ ३२ ॥

O Goddess, O seer of merit, neither the ascendant, nor the planets, nor the horoscope is decisive; what must be taken as foremost is the mental disposition present at that very moment. A child is born bearing that very disposition.

Verse 33

तेन भावेन जातस्य दाक्षिण्यं नोपपद्यते । न च व्रीडा न च स्नेहो न धर्मो देवि विद्यते ॥ ३३ ॥

One born with such a disposition cannot rightly possess generosity. O Goddess, in such a person there is neither modesty nor affection, nor is any dharma found.

Verse 34

जानन्नपि यथायुक्तस्तं भावमनुवर्तते ॥ ३४ ॥

Even while knowing (the truth), a person—acting as is fitting—continues to follow that very disposition.

Verse 35

वक्ष्ये वचः प्राणहरं तवाधुना भर्तुः सलोकस्य वधूजनस्य । धर्मापहं वाच्यकरं ममापि कर्तुं न शक्यं मनसापि भीरु ॥ ३५ ॥

O timid one, I shall now speak to you words that can take away life—concerning your husband and the women of this very world; yet to utter what destroys dharma and make it actionable is not possible for me, even in thought, O fearful one.

Verse 36

करोषि वाक्यं यदि मामकं हि भवेच्च कीर्तिर्महतीह लोके । भर्तुर्यशः स्यात्त्रिदिवे गतिस्ते पुत्रे प्रशंसा मम धिग्विवादः ॥ ३६ ॥

If you do as I say, then great fame will indeed be yours in this world. Your husband’s glory will reach heaven; your own path will be uplifted there; your son will be praised—so enough of this quarrel of mine.

Verse 37

वसिष्ठ उवाच । मोहिनीवचनं श्रुत्वा देवी संध्यावली विभो । धैर्यमालंब्य तां तन्वीं ब्रूहि ब्रूहीत्यचोदयत् ॥ ३७ ॥

Vasiṣṭha said: O mighty one, hearing Mohinī’s words, the goddess Saṃdhyāvalī, gathering her courage, urged that slender lady again and again, saying, “Speak, speak!”

Verse 38

कीदृशं वदसे वाक्यं येन दुःखं भवेन्मम । भर्तुर्मे सत्यकरणे न दुःखं जायते क्वचित् । आत्मनो निधने वापि पुत्रस्य निधनेऽपि वा । भर्तुरर्थे प्रकुर्वंत्या राज्यनाशे न मे व्यथा ॥ ३८ ॥

What words are you speaking, by which sorrow would arise in me? In fulfilling my husband’s truth—his sacred vow—no grief is ever born within me. Even if it should lead to my own death, or even to the death of my son, while I act for my husband’s sake, even the loss of the kingdom is no anguish to me.

Verse 39

यस्या दुःखी भवेद्भर्ता भार्याया वरवार्णिनी । समृद्धायाः सपापायास्तस्याः प्रोक्ता ह्यधोगतिः ॥ ३९ ॥

O fair-complexioned lady, if a wife is prosperous yet sinful, and because of her the husband becomes miserable, then for her an inferior destiny—a downward course—is indeed declared.

Verse 40

सा याति नरकं पापा पूयाख्यं युगसप्ततिम् । ततश्छुछुन्दरी स्याच्च सप्त जन्मानि भारते ॥ ४० ॥

That sinful woman goes to the hell called Pūya for seventy yugas; thereafter, in Bhārata (India), she is born for seven lives as a quarrelsome, shrewish woman.

Verse 41

ततः काकी ततः श्याली गोधा गोत्वेन शुद्ध्यति । भर्तुरर्थे तु या वित्तें विद्यमानं न यच्छति ॥ ४१ ॥

Thereafter she becomes a she-crow; thereafter, a jackal. Born as a lizard, she is purified when she attains the state of a cow. But the woman who, though wealth is at hand, does not give it for her husband’s welfare—(for her such consequences are declared).

Verse 42

जीवितं वा वरारोहे विष्ठायां सा भवेत्क्रिमिः । क्रिमियोनिविनिर्मुक्ता काष्ठीला जायते शुभे ॥ ४२ ॥

O fair-hipped lady, whether in life or after death, she becomes a worm in filth. Released from the womb of worms, O auspicious one, she is born as a low creature called kāṣṭhīlā.

Verse 43

मम कौमारभावे तु मत्पितुः काष्ठपाटकः । अग्निप्रज्वालनाथ हि काष्ठं पाटयते चिरम् ॥ ४३ ॥

In my boyhood, my father’s wood-splitter would split firewood to kindle the sacred ritual fire, and he kept splitting it for a long time.

Verse 44

सखीभिः सहिता चाहं क्रीडासंसक्तमानसा । काष्ठं पाटयतस्तस्य समीपमगमं तदा ॥ ४४ ॥

Accompanied by my girlfriends, my mind absorbed in play, I then went near him as he was splitting wood.

Verse 45

तत्र दृष्टा मया सुभ्रु काष्ठीला दारुनिर्गता । नवनीतनिभं देहं बिभ्राणा चांजनत्विषम् ॥ ४५ ॥

There I saw, O fair-browed one, Kāṣṭhīlā emerging from a piece of wood—bearing a body soft like fresh butter and possessing the dark, collyrium-like lustre.

Verse 46

कनिष्ठिकांगुलिसमा स्थौल्ये ह्यंगुलिमानिका । तां दृष्ट्वा पतितां भूमौ हंतुं ध्वांक्षः समागतः ॥ ४६ ॥

A thick object, about the size of a little finger, had fallen to the ground. Seeing it lying there, a crow came forward, intending to strike and seize it.

Verse 47

यावद्गृह्णाति वक्त्रेण काष्ठीलां क्षुधितः स तु । तावन्निवारितः सद्यो मया लोष्टेन तत्क्षणात् ॥ ४७ ॥

Just as that hungry one was about to seize Kāṣṭhīlā with its beak, at that very moment I stopped it at once by striking it with a clod of earth.

Verse 48

सा मुक्ता ताडितेनेत्थं वायसेन वरानने । सक्षता तुंडसंस्पृष्टा न च शक्ता पलायितुम् ॥ ४८ ॥

O fair-faced lady, thus struck by the crow she was set free; yet, wounded and touched by its beak, she was not able to flee.

Verse 49

ततः सा वेपमाना तु प्राणत्यागमुपागमत् । सिक्ता किंचिज्जलैनैव ततः स्वास्थ्यमुपागता ॥ ४९ ॥

Then she, trembling, came close to giving up her life. But when she was sprinkled with just a little water, she regained her health.

Verse 50

तततः सा मानुषीवाचा मामाह वरवर्णिनी । संध्यावलीति संबोध्य सखीमध्यसमास्थिताम् ॥ ५० ॥

Then that fair-complexioned lady, speaking in a human voice, addressed me—calling out “Sandhyāvalī”—as she stood in the midst of her companions.

Verse 51

सुमंतुनाम्नो हि मुनेः सर्वज्ञस्य सुताऽभवम् । पूर्वजन्मनि पत्नी च कौंडिन्यस्य शुभानने ॥ ५१ ॥

O fair-faced one, in a former birth I was the daughter of the all-knowing sage Sumantu; and in a past life I was also the wife of Kauṇḍinya.

Verse 52

न्यवसं कान्यकुब्जे तु सुसमृद्धा सुदर्पिता । जनन्या बंधुवर्गस्य पितुरिष्टतमा ह्यहम् ॥ ५२ ॥

I lived in Kānyakubja, greatly prosperous and, in my pride, quite arrogant. I was dearest to my father, and on my mother’s side the favored one among the whole circle of relatives.

Verse 53

पित्रा दत्ता ततश्चाहं कौंडिन्याय महात्मने । कुलीनाय सरूपाय स्त्रीसंगरहिताय च ॥ ५३ ॥

Then my father gave me in marriage to the great-souled Kauṇḍinya—of noble lineage, fair in form, and free from attachment to the company of other women.

Verse 54

शयनीयादिकं दत्तं यौतुकं जनकेन मे । श्वशुरेणापि मे दत्तं सुवर्णस्यायुतं पुरा ॥ ५४ ॥

My father gave me a dowry of bedding and the like; and formerly my father-in-law also bestowed upon me an ayuta—ten thousand—pieces of gold.

Verse 55

पितृश्वशूरवित्ताभ्यां परिपूर्णाभवं तदा । गोमहिष्यादिसंयुक्ता धनधान्यसमन्विता ॥ ५५ ॥

Then I became fully provided for through the wealth of my father and father-in-law; I was endowed with cows, buffaloes, and the like, and possessed of riches and abundant grain.

Verse 56

इष्टा श्वशुरयोश्वाहं सौशीन्येन जनस्य च । कालेन पंचतां प्राप्तः श्वशुरो वेदतत्त्ववित् ॥ ५६ ॥

By my good conduct I was dear to my parents-in-law and to the people as well; in due course my father-in-law—knower of the true purport of the Vedas—attained the state of the five elements (that is, he passed away).

Verse 57

तं मृतं पतिमादाय श्वश्रूरग्निं विवेश सा । ततो भर्तांजलिं दत्वा पित्रोः श्राद्धमथाकरोत् ॥ ५७ ॥

Taking up her deceased husband, she entered the fire prepared by her mother-in-law. Then, offering a reverential añjali to her husband, she performed the śrāddha rites for the pitṛs, the ancestors.

Verse 58

गते मासद्वये देवि भर्ता मे राजमंदिरम् । गतः कौतुकभावेनहृच्छयेन प्रपीडितः ॥ ५८ ॥

O Goddess, when two months had passed, my husband went to the royal palace—driven by curiosity and tormented by an intense longing of the heart.

Verse 59

तत्र वेश्याः सुरूपाढ्या यौवनेन समन्विताः । प्रविशत्यां नृपगृहे दृष्टास्तेन द्विजन्मना ॥ ५९ ॥

There he saw courtesans—rich in beauty and endowed with youth—entering the king’s palace; they were noticed by that twice-born man.

Verse 60

तासां मध्यात्तु द्वे गृह्यवित्तदानेन भूरिणा । स्वगृहे धारयामास क्रीडार्थं दुर्मतिः पतिः ॥ ६० ॥

From among them, however, the foolish husband, having won over two women by giving abundant household wealth, kept them in his own house merely for his sport and amusement.

Verse 61

ताभ्यां वित्तमशेषं तु क्षयं नीतं निषेवणात् । वर्षत्रये गते देवि निस्वो जातः पतिर्मम ॥ ६१ ॥

By consorting with those two, all our wealth was completely consumed. When three years had passed, O Goddess, my husband became destitute.

Verse 62

ततो मां प्रार्थयामास देहि मेऽङ्गविभूषणम् । तन्मया नहि दत्तं तु भर्त्रे व्यसनिने तदा ॥ ६२ ॥

Then he pleaded with me, “Give me your ornaments.” But at that time I did not give them to my husband, for he had fallen into vice and misfortune.

Verse 63

सुभगे सर्वमादाय गताहं मंदिरं पितुः । ततः पितृगृहे वित्तं भृत्यादिकमशेषतः ॥ ६३ ॥

O fortunate one, taking everything with me, I went to my father’s house. Then, in my father’s home, I carried off all the wealth—together with the servants and the rest—leaving nothing behind.

Verse 64

विक्रीय दत्तं वैश्याभ्यां तच्चापि क्षयमागतम् । क्षेत्रधान्यादिकं यच्च सभांडं सपरिच्छदम् ॥ ६४ ॥

Whatever was sold and handed over to the two merchants, and thereafter fell into loss or deterioration—be it land, grain, and the like, together with its vessels and all appurtenances—should be treated according to the rule stated here.

Verse 65

स्वल्पमूल्येन विक्रीयगतो नदनदीपतिम् । नावमारुह्य मे भर्ता विवेशांतर्महोदधेः ॥ ६५ ॥

Sold for a small price, my husband went to the lord of rivers—the ocean. Boarding a boat, he entered into the vast interior of the sea.

Verse 66

स गतो दूरमध्वानं पश्यमानोऽद्भुतानि च । शुभे समुद्रजातानि जीवचेष्ठांकितानि च ॥ ६६ ॥

He traveled a long distance, beholding wondrous sights—auspicious things born of the ocean, as though marked with the movements of living beings.

Verse 67

प्रभंजनवशं प्राप्ता सा नौका शतयोजनम् । गता विशीर्णतां तत्र मृतास्ते नावमाश्रिताः ॥ ६७ ॥

Overpowered by a violent wind, that boat—which had gone a hundred yojanas—was shattered there; and those who had taken refuge in the boat perished.

Verse 68

मत्पतिर्दैवयोगेन दीर्घ काष्ठं समाश्रितः । वायुना नीयमानोऽसौ प्राचीनेन स्वकर्मणा ॥ ६८ ॥

By the conjunction of fate and divine ordinance, my husband clung to a long piece of wood; borne along by the wind, he was driven onward—impelled by his own deeds of former times.

Verse 69

आससादाचलं देवि रत्नश्रृंगविभूषितम् । बहुनिर्झरणोपेतं बहुपक्षिसमन्वितम् ॥ ६९ ॥

O Goddess, he reached a mountain adorned with jewel-like peaks, graced with many cascading springs, and filled with countless birds.

Verse 70

बहुवृक्षैः समाकीर्णं नानापुष्पफलोपगैः । उल्लिखंतं हि शिखरैः खमध्यं स्वात्मनस्त्रिभिः ॥ ७० ॥

It was thick with many trees bearing diverse flowers and fruits; and with its three peaks it seemed, by its own lofty nature, to scratch into the mid-sky.

Verse 71

तं दृष्ट्वा पर्वतं दिव्यं त्यक्त्वा नौकाष्ठमद्भुतम् । आरुरोह मुदायुक्तो वित्ताकांक्षी सुलोचने ॥ ७१ ॥

Seeing that wondrous, divine mountain, he abandoned the extraordinary wooden craft and, filled with delight yet driven by the desire for wealth, climbed up, O fair‑eyed lady.

Verse 72

विशश्राम मुहूर्तं तु क्षुत्पिपासासमन्वितः । तत उत्थाय भक्ष्यार्थं वृक्षांस्तत्र व्यलोकयत् ॥ ७२ ॥

Afflicted by hunger and thirst, he rested for a short while. Then, rising, he looked about at the trees there in search of something to eat.

Verse 73

सुपक्वास्तत्र मृद्वीका दृष्ट्वा भुक्त्वा मुदान्वितः । शांतिं प्राप्तस्ततोऽपश्यत्सालमेकं सुनिर्मलम् ॥ ७३ ॥

There he saw well-ripened grapes; seeing them, he ate and was filled with joy. Having attained calmness, he then beheld a single sāla tree, exceedingly pure and spotless.

Verse 74

घनच्छायं मेघनिभं पंचाशत्पुरुषोच्छ्रयम् । तस्याधस्तात्स सुष्वाप स्वोत्तरीयं प्रसार्य च ॥ ७४ ॥

Beneath it—dense with shade, cloud-like in appearance, and rising to the height of fifty men—he lay down to sleep, spreading out his own upper garment.

Verse 75

मोहिन्या निद्रया चैव संप्रघूर्णितलोचनः । तावत्सुप्तोऽतिखिन्नोऽसौ यावत्सूर्योऽस्ततां गतः ॥ ७५ ॥

His eyes rolling under the spell of delusive sleep, that utterly wearied one remained asleep—until the sun had gone down to set.

Verse 76

सूर्येऽस्तं समनुप्राप्ते समायाते निशामुखे । अभ्यगाद्राक्षसो घोरो गर्जमानो यथा घनः ॥ ७६ ॥

When the sun had set and the onset of night had arrived, a fearsome rākṣasa came forward, roaring like a thundercloud.

Verse 77

अंकेनादाय तन्वंगीं सीतामिव दशाननः । शुभां काशीपतेः पुत्रीं नाम्ना रत्नावलीं शुभाम् ॥ ७७ ॥

Lifting the slender-limbed maiden onto his lap—like Daśānana (Rāvaṇa) did Sītā—he seized the auspicious daughter of the lord of Kāśī, the blessed girl named Ratnāvalī.

Verse 78

अधौतपादां सुश्रोणीं सौम्यदिक्छीर्षशायिनीम् । पतिकामा कुमारी सा नाविंदत्सदृशं पतिम् ॥ ७८ ॥

Though she was a fair-hipped maiden, she did not wash her feet and lay with her head turned toward an inauspicious direction; longing for a husband, she still could not find a suitable spouse.

Verse 79

सर्वयोषिद्वरा बाला रुदती निद्रयाकुला । पिता तस्याः प्रदाने तु चिंताविष्टो ह्यहर्न्निशम् ॥ ७९ ॥

That young maiden—foremost among all women—was weeping, distressed and overwhelmed by sleep. But her father, anxious about giving her away in marriage, remained consumed by worry day and night.

Verse 80

दीपच्छायाश्रिते तन्वि शयने सा व्यवस्थिता । अटमानेन पापेन दृष्टा सा रूपशालिनी ॥ ८० ॥

O slender one, she lay settled upon a bed sheltered by the lamplight’s shadow; and that roaming sinner caught sight of her—she who was endowed with beauty.

Verse 81

दीपरत्नैः सुखचिते धारयंती च कंकणे । उभयोर्दश रत्नानि निष्के च दशपंच च ॥ ८१ ॥

She wears bracelets delightfully inlaid with radiant gems; on each of the two there are ten gems, and on the neck-ornament (niṣka) there are fifteen.

Verse 82

सीमंते सप्त रत्नानि केयूरेऽष्टौ च पंच च । एवं रत्नाचितां बालां शातकुम्भसमप्रभाम् ॥ ८२ ॥

On the parting of her hair were seven jewels; on her armlets were eight and also five. Thus the young maiden was adorned with gems, shining with a radiance like refined gold.

Verse 83

जहार राजभवनात्तां तदा चारुहासिनीम् । वायुमार्गं समाश्रित्य क्षणात्प्राप्तः स्वमालयम् ॥ ८३ ॥

Then he carried away that fair woman of charming smile from the royal palace; taking the path of the wind, he reached his own abode in an instant.

Verse 84

तं पर्वतं स यत्रास्ते पतिर्मेशालमाश्रितः । तत्र तस्य गुहां दृष्ट्वा सुवर्णसदृशप्रभाम् ॥ ८४ ॥

He went to that mountain where the Lord abides, having taken refuge in Meśāla; and there he beheld the Lord’s cave, shining with a radiance like gold.

Verse 85

तद्भयस्यासहा तत्र प्रविवेशास्य पश्यतः । अनेकैर्मणिविन्यासैः संयुक्तां चित्रमंदिराम् ॥ ८५ ॥

Unable to bear that fear, she entered there—while he looked on—into a wondrous mansion, adorned with many arrangements of jewels.

Verse 86

नानाद्रव्यसमाकीर्णां शयनासनसंयुताम् । भोजनैः पानपात्रैश्च भक्ष्यभोज्यैरनेकधा ॥ ८६ ॥

It was filled with many kinds of goods, furnished with beds and seats, and supplied with meals, drinking vessels, and various kinds of edibles and foods in abundance.

Verse 87

प्रविश्य तत्र शय्यायां मुमोचोत्पललोचनाम् । रुदतीमतिसंत्रस्तां पीनश्रोणिपयोधराम् ॥ ८७ ॥

Entering there, he placed the lotus-eyed woman upon the bed—she was weeping, exceedingly terrified, and endowed with full hips and breasts.

Verse 88

तस्यास्तु रुदितं श्रुत्वा तस्य भार्या हि राक्षसी । आजगाम त्वरायुक्ता यत्रासौ राक्षसः स्थितः ॥ ८८ ॥

Hearing her crying, that rākṣasī—his wife—quickly came to the place where that rākṣasa was staying.

Verse 89

तां दृष्ट्वा चारुसर्वांगीं तप्तकांचनसप्रभाम् । पप्रच्छ निजभर्तारं क्रुद्धा निर्भर्त्सती सती ॥ ८९ ॥

Seeing her—beautiful in every limb and radiant like heated gold—Satī, angry and reproachful, questioned her own husband.

Verse 90

किमर्थमाहृता चेयं जीवंत्यां मयि निर्घृणं । अन्यां समीहसे भार्यां नाहं भार्यां भवामि ते ॥ ९० ॥

“O pitiless one, why have you brought this woman while I am still alive? You desire another wife; I shall not be your wife.”

Verse 91

एवं ब्रुवाणां तां भर्ता राक्षसीमसितेक्षणाम् । उवाच राक्षसो हर्षात्स्वां प्रियां चारुलोचनाम् ॥ ९१ ॥

As she spoke thus, her husband—the rākṣasa—delightedly addressed his own beloved wife, the rākṣasī of dark-eyed gaze and lovely eyes.

Verse 92

त्वदर्थमाहृतं भक्ष्यं मया कोश्याः शुभानने । दैवोपपादितं द्वारि द्वितीयं मम तिष्ठति ॥ ९२ ॥

O fair-faced one, I have brought this food for you from the store-room. Another portion, provided by divine arrangement, is standing at my door.

Verse 93

शालवृक्षाश्रितः शेते विप्रश्चैको वरानने । तमानय त्वरायुक्ता येनाहं भक्ष्यमाचरे ॥ ९३ ॥

O fair-faced one, a lone brāhmaṇa lies resting beneath a śāla tree. Go swiftly and bring him here, that I may make a meal of him.

Verse 94

राक्षसस्य वचः श्रुत्वा कुमारी साब्रवीदिदम् । मिथ्या राक्षसि भर्ता ते भाषते त्वद्भयादयम् ॥ ९४ ॥

Hearing the rākṣasa’s words, the maiden said: “O rākṣasī, your husband speaks falsely—he says this only out of fear of you.”

Verse 95

ज्ञात्वा त्वां जरयोपेतां विरूपामतिजिह्यगाम् । सुप्तां पितृगृहे रात्रौ मां समासाद्य कामतः ॥ ९५ ॥

Knowing you to be overcome by old age, disfigured, and with your tongue excessively protruding, he approached me at night in your father’s house while you slept—driven by desire.

Verse 96

अनूढां रुदतीं भद्रे भार्यार्थं समुपानयत् । इतीरितमुपाकर्ण्य वचनं राजकन्यया ॥ ९६ ॥

“O noble lady, bring here that unmarried girl—still weeping—so that she may be taken as a wife.” Hearing these words spoken by the king’s daughter, she listened intently.

Verse 97

क्रोधयुक्तातिमात्रं वै बभूव क्षिपती वचः । तस्याश्च रूपमालोक्य सत्यमेवावधारयत् ॥ ९७ ॥

Overcome with excessive anger, she hurled harsh words; yet upon seeing her form, he became convinced that it was indeed the truth.

Verse 98

चिंतयामास चाप्येवं भार्यार्थे ह्याहृतेति च । अवश्यं मूर्घ्निं कीलं मे रोषयिष्यति राक्षसः ॥ ९८ ॥

He reflected thus: “Truly, she has been carried off because of my wife; surely that rākṣasa, in wrath, will drive a nail into my head.”

Verse 99

मास्म सीमंतिनी काचिद्भेवत्सा भुवनत्रये । या सापत्न्येन दुःखेन पीड्यमाना हि जीवति ॥ ९९ ॥

May there never be, in the three worlds, any woman with a living child who must endure life while being tormented by the sorrow born of a co-wife’s rivalry.

Verse 100

सर्वेषामेव दुःखानां महच्चेदं न संशयः । सामान्यद्रव्यभोगादि निष्ठा चैवापरा भवेत् ॥ १०० ॥

For all forms of suffering, this indeed is a great cause—there is no doubt: attachment to enjoying ordinary possessions and the like; and such fixation becomes yet another bondage.

Verse 101

एवं सा बहु संचिंत्य भर्तारं वाक्यमब्रवीत् । मदीया मम भक्ष्यार्थँ त्वयानीता सुलोचना ॥ १०१ ॥

After reflecting at length, she spoke to her husband: “This fair-eyed woman is mine—brought by you for my very food.”

Verse 102

तं विप्रमानयिष्यामि भक्ष्यार्थं तव सुव्रत । ततः स राक्षसः प्राह गच्छगच्छेति सत्वरम् ॥ १०२ ॥

“I shall bring that brāhmaṇa to you as food, O you of excellent vows.” Then that rākṣasa said, “Go—go quickly!”

Verse 103

सृक्किणी स्रवतेऽत्यर्थं तस्य भक्षणकाम्यया । ततः सा राक्षसी घोरा श्रुत्वा पतिसमीरितम् ॥ १०३ ॥

Her lips dripped profusely with the desire to devour him. Then that dreadful demoness, hearing her husband's words, reacted accordingly.

Verse 104

निर्जगाम दुरंताशा ददर्श द्विजसत्तमम् । रूपयौवनसंयुक्तं विद्यारत्नविभूषितम् ॥ १०४ ॥

Then the woman of insatiable desires went out and saw the best of Brahmins, endowed with beauty and youth, and adorned with the jewel of knowledge.

Verse 105

तं दृष्ट्वा मायया भूत्वा सुंदरी षोडशाब्दिका । हृच्छयेन समाविष्टा तदंतिकमुपागमत् ॥ १०५ ॥

Seeing him, she used her magical powers to assume the form of a beautiful sixteen-year-old maiden and, overcome by passion, approached him.

Verse 106

अब्रवीत्सा पृथुश्रोणी तं विप्रं प्रीतिसंयुता । कस्त्वं कस्मादिहायतः किमर्थमिह तिष्ठसि ॥ १०६ ॥

Then that beautiful lady, filled with affection, said to the Brahmin: "Who are you? From where have you come? Why do you stay here?"

Verse 107

पृच्छामि पतिकामाहं राक्षसी हृच्छयातुरा । स्वभर्त्राहं परित्यक्ता त्वां पतिं कर्तुमागता ॥ १०७ ॥

I ask you this because I desire a husband. I am a demoness tormented by love. Abandoned by my own husband, I have come to make you mine.

Verse 108

तच्छ्रुत्वा वचनं तस्या भर्ता मे भयसंयुतः । उवाच वचनं प्राज्ञो धैर्यमालंब्य तां शुभे ॥ १०८ ॥

Hearing her words, my husband—though seized by fear—replied; the wise man, taking hold of courage, addressed her: “O auspicious one.”

Verse 109

रक्षोमानुषसंयोगः कथं राक्षसि संभवेत् । मानुषास्तु स्मृता भक्ष्या राक्षसानां न संशयः ॥ १०९ ॥

O rākṣasī, how could there be any union between a rākṣasa and a human woman? Humans are traditionally regarded as the food of rākṣasas—of this there is no doubt.

Verse 110

तच्छ्रुत्वा वचनं सा तु पुनस्तं प्राह सादरम् । असंभाव्यं च जगति संभवेद्दैवयोगतः ॥ ११० ॥

Hearing those words, she again addressed him respectfully: “Even what seems impossible in this world can come to pass through the conjunction of destiny (daiva).”

Verse 111

पुराणे श्रूयते ह्येतद्भविष्यं भारते स्थितम् । हिडंबा राक्षसी विप्र भीमभार्या भविष्यति ॥ १११ ॥

Indeed, this is heard in the Purāṇas as a future event set in Bhārata: O brāhmaṇa, the rākṣasī Hiḍambā will become the wife of Bhīma.

Verse 112

मानुषोत्पादितः पुत्रो भविष्यति घटोत्कचः । अवध्यः सर्वशस्त्राणां शक्त्या मृत्युमवाप्स्यति ॥ ११२ ॥

A son born from a human woman will be named Ghaṭotkaca. He will be invulnerable to all weapons, and will meet his death only through the Śakti, the divine spear.

Verse 113

तस्माद्विषादं मा विप्रकुरु त्वं दैवयोगतः । भार्या तवाहं संजाता दव हि बलवत्तरम् ॥ ११३ ॥

Therefore, do not give way to grief, O brāhmaṇa; it has come about through the conjunction of destiny. By that very fate I have become your wife—for destiny indeed is the stronger force.

Verse 114

मर्त्यलोकं गते शक्त्रे वैरोचनिनिरीक्षणे । तदंतरं समासाद्य भर्ता मे घोरराक्षसः ॥ ११४ ॥

When Śakra (Indra) had gone to the mortal world to observe Vairocanī, soon after that my husband—a dreadful rākṣasa—came upon me.

Verse 115

तद्गृहाच्छक्तिमहरद्दीप्तामग्रिशिखामिव । सेयं समाश्रिता चात्र शालवृक्षे तु वासवी ॥ ११५ ॥

From that house she seized the Power, blazing like a tongue of fire; and that very (Power) has taken refuge here, in this place, upon a śāla tree—O Vāsavī.

Verse 116

अहत्वैकं द्विजश्रेष्ठ नगच्छति पुरंदरम् । यद्वधाय प्रक्षिपेत्तां सोऽमरोऽपि विनश्यति ॥ ११६ ॥

O best of brāhmaṇas, without killing even one (such being), one does not reach Purandara (Indra). But if someone casts that being away to be killed, even that one—though a god—perishes.

Verse 117

साहमारुह्य शालाग्रं शक्तिमानीय भास्वराम् । त्वत्करे संप्रदास्यामि भर्तुर्निधनकाम्यया ॥ ११७ ॥

“I shall myself climb up to the top of the hall, bring down that shining spear, and place it into your hand—desiring the death of my husband.”

Verse 118

यदि त्वमनया शक्त्या न हिंससि निशाचरम् । खादयिष्यति दुर्मेधास्त्वां च मां च न सशयः ॥ ११८ ॥

If you do not strike down this night-roaming demon with this power, then that wicked fool will devour both you and me—of this there is no doubt.

Verse 119

तव शत्रुर्महानेष ममापि च परंतप । येनाहृता कुमारीह भार्यार्थं मंदबुद्धिना ॥ ११९ ॥

O scorcher of foes, this man is a great enemy—yours and mine as well—for it was this dull-witted one who abducted the maiden here, intending to take her as his wife.

Verse 120

सपत्नभावो जनितो मम भर्त्रा दुरात्मना । व्यापादितेऽस्मिन्नुभयोः क्रीडनं संभविष्यति ॥ १२० ॥

My wicked husband has stirred up rivalry between co-wives. If this man is killed, then for both of them there will be freedom to sport and live at ease.

Verse 121

यद्यन्यथा वदेर्वाक्यं त्वामहं रतिवर्द्धन । तदात्मकगृतपुण्यस्य न भवेयं हि भागिनी ॥ १२१ ॥

O Rativardhana, if I were to speak to you otherwise—contrary to what I truly feel—then I would not be a sharer in the merit of that sacred act (of offering ghee) performed with such intent.

Verse 122

या गतिर्ब्रह्महत्यायां कुत्सिता प्राप्यते नरैः । तां गतिं हि प्रपद्येऽहं यद्येतदनृतं भवेत् ॥ १२२ ॥

If what I have said should prove false, then may I indeed fall into that vile fate which men attain as the consequence of brahmin-slaying (brahmahatyā).

Verse 123

मद्यं हि पिबतो ब्रह्मन् ब्राह्मणस्य दुरात्मनः । या गतिर्विहिता घोरा तां गतिं प्राप्नुयाम्यहम् ॥ १२३ ॥

O Brahmin, may I attain that dreadful destiny ordained for a wicked-souled Brahmin who drinks intoxicating liquor.

Verse 124

गुरुदारप्रसक्तस्य जतोः पापनिषेविणः । या गतिस्तां द्विजश्रेष्ठ मिथ्या प्रोच्य समाप्नुयाम् ॥ १२४ ॥

O best of the twice-born, if I have spoken falsely, may I incur that very fate of one addicted to his teacher’s wife and habitually indulging in sin.

Verse 125

स्वर्णन्यासापहरणे मेदिनीहरणे च या । आत्मनो हनने या हि विहिता मुनिभिर्द्विज ॥ १२५ ॥

O twice-born one, the very same expiation that the sages have prescribed for stealing entrusted gold, for seizing land, and indeed for taking one’s own life is to be applied.

Verse 126

गतिस्तामनुगच्छामि यद्येतदनृतं वदे । पंचम्यां च तथाष्टम्यां यत्पापं मांसभक्षणे ॥ १२६ ॥

May I meet with that very fate if I speak this falsely—the sin incurred by eating meat on Pañcamī and likewise on Aṣṭamī.

Verse 127

स्त्रीसंगमे तरुच्छेदे यत्पापं शशिनः क्षये । यदुच्छिष्टे घृतं भोक्तुर्मैथुनेन दिवा च यत् ॥ १२७ ॥

Whatever sin is incurred by intercourse with a woman at an improper time, by cutting down a tree, by acting at the waning of the moon, by eating ghee left as another’s remnants, and by sexual union in the daytime—all that is referred to here as comparable demerit.

Verse 128

वैश्वदेवमकर्तुश्च गृहिणो हि द्विजस्य यत् । भिक्षामदातुर्भिक्षुभ्यो विधवाया द्विभोजनात् ॥ १२८ ॥

For the twice-born householder, neglecting the Vaiśvadeva offering, refusing alms to mendicants, and—for a widow—eating twice, are declared blameworthy acts.

Verse 129

तैलं भोक्तुश्च संक्रांतौ गोभिस्तीर्थं च गच्छतः । तथा मृदमनुद्धृत्य स्नातुः परजलाशये ॥ १२९ ॥

Eating oil on the day of Saṅkrānti, going to a sacred tīrtha accompanied by cows, and bathing in another’s pond without first seeking leave or taking earth for cleansing—these acts are deemed improper and carry ritual fault.

Verse 130

निषिद्धवृक्षजनितं दंतकाष्ठं च खादतः । गामसेवयतो बद्ध्वा पाखंडपथगामिनः ॥ १३० ॥

Those who use a tooth-stick (dantakāṣṭha) made from a forbidden tree, and those who violate dharma by consorting with a cow, are to be bound and treated as followers of deceitful, heretical paths (pākhaṇḍa).

Verse 131

पितृदेवार्चनं कर्तुः काष्ठग्रावस्थितस्य यत् । गोहीनां महिषीं धर्तुर्भिन्नकांस्ये च भुंजतः ॥ १३१ ॥

Worship of the Pitṛs and the Devas by one who stands upon wood or stone during the rite, by one who keeps a buffalo where there are no cows, and by one who eats from a cracked bronze vessel—such acts are declared improper or fruitless.

Verse 132

अधौतभिन्नपारक्यवस्त्रसंवीतकर्मिणः । नग्रस्त्रीप्रेक्षणं कर्तुरभक्ष्यस्य च भोजिनः ॥ १३२ ॥

One who performs rites while wearing unwashed garments, torn garments, or another’s clothing; one who gazes upon a naked woman; one who does what ought not be done; and one who eats what is forbidden—these are counted as impure transgressors in ritual conduct.

Verse 133

कथायां श्रीहरेर्विघ्नं कर्तुर्यत्पातकं द्विज । तेन पापेन लिप्येऽहं यदि वच्मि तवानृतम् ॥ १३३ ॥

O twice-born one, whatever sin befalls the person who places an obstacle in the sacred narration of Śrī Hari—by that very sin I would be stained, if I were to speak any untruth to you.

Verse 134

उक्तान्येतानि पापानि यान्यनुक्तान्यपि द्विज । सर्वेषां भागिनी चाहं यद्येतदनृतं वदे ॥ १३४ ॥

O twice-born one, these sins have been spoken of—and even those not spoken of as well. If what I have said is false, then may I too become a sharer in them all.

Verse 135

एवं संबोधितो देवि भर्ता मे पापया तया । तथेति निश्चयं चक्रे भवितव्येन मोहितः ॥ १३५ ॥

O Goddess, thus addressed by that sinful woman, my husband—deluded by the force of what was destined to happen—made up his mind, saying, “So be it.”

Verse 136

निर्द्रव्यो व्ययसनासक्तो मद्वाक्यकलुषीकृतः । उवाच राक्षसीं वाक्यं सर्वंसिद्धिप्रदायकम् ॥ १३६ ॥

Devoid of wealth, addicted to calamity and vice, and tainted by my words, he spoke to the rākṣasī a statement said to bestow every accomplishment.

Verse 137

शीघ्रमानय तां शक्तिं करोमि वचनं तव । सर्वमेतत्प्रदेयं हि त्वया मे राक्षसे हते ॥ १३७ ॥

“Quickly bring that śakti, the divine power-weapon. I will carry out your command. Indeed, all this is to be granted—since, by you, my demon has been slain.”

Verse 138

द्रव्याशया प्रविष्टोऽहं सागरं तिमिसंकुलम् । तच्छ्रुत्वा राक्षसी शक्तिं समानीय नगस्थिताम् ॥ १३८ ॥

Driven by longing for wealth, I entered the ocean thronged with darkness. Hearing this, she summoned a rākṣasī-like power that dwelt upon the mountain.

Verse 139

ददौ मद्भर्तृसिद्ध्यर्थं विमुंचंतीं महार्चिषम् । एतस्मिन्नेव काले तु राक्षसः काममोहितः ॥ १३९ ॥

She offered that great, radiant oblation, releasing it for the fulfillment and success of her husband’s purpose. At that very time, a rākṣasa—deluded by desire—came forward to act.

Verse 140

गमनायोद्यतः कन्यां सा भीता वाक्यमब्रवीत् । कुमारीसेवने रक्षो महापापं विधीयते ॥ १४० ॥

As he prepared to go to the maiden, she—frightened—spoke: “O rākṣasa, to violate a virgin is to incur a great sin.”

Verse 141

छलेनाहं हृता काश्याः सुप्ता पितृगृहात्वया । तव दोषो न चेहास्ति भवितव्यं ममेदृशम् ॥ १४१ ॥

By deceit you carried me away from Kāśī—while I slept—from my father’s house. Yet here there is no fault of yours; such indeed was my destiny to be.

Verse 142

गुहामध्यगतायास्तुको मे त्राता भविष्यति । विधियोगाद्भवेद्भर्ता विधियोगाद्भवेत्प्रिया ॥ १४२ ॥

When I am trapped in the midst of a cave, who will be my protector? By destiny’s ordaining power a husband is obtained, and by that same destiny a beloved is obtained.

Verse 143

भवेद्विधिवशाद्विद्या गृहं सौख्यं धनं कुलम् । विधिना प्रेर्यमाणस्तु जनः सर्वत्र गच्छति ॥ १४३ ॥

By the power of destiny (vidhi), one gains learning, a home, happiness, wealth, and lineage. Indeed, impelled by that very destiny, a person moves and fares everywhere accordingly.

Verse 144

अवश्यं भविता भर्ता त्वमेव रजनीचर । विधइना विहिते मार्गे किं करिष्यति पंडितः ॥ १४४ ॥

Surely, you alone will become the husband, O night-roamer. When the path has been ordained by fate, what can even a wise person do?

Verse 145

तस्मादानयत विप्रं शालवृक्षाश्रित त्विह । घृतं जलं कुशानग्निं विवाहं विधिना कुरु ॥ १४५ ॥

Therefore, bring here the brāhmaṇa who is staying by the śāla tree. Bring ghee, water, kuśa grass, and the sacred fire, and perform the marriage according to proper ritual procedure.

Verse 146

विनापि दर्भतोयाग्नीन्न्यथोक्तविधिमतरा । ब्राह्मणस्यैव वाक्येन विवाहः सफलो भवेत् ॥ १४६ ॥

Even without sacred kuśa grass, water, and the ritual fire—and even if the prescribed procedure is otherwise incomplete—a marriage can still become successful through the authoritative utterance of a brāhmaṇa.

Verse 147

न हतो यदि विप्रस्तु भार्यया तव राक्षस । वृत्ते होमस्य कार्ये तु तं भवान् भक्षयिष्यति ॥ १४७ ॥

“O Rākṣasa, if that brāhmaṇa has not been killed by your wife, then, when the occasion for the homa-rite arises, you yourself will devour him.”

Verse 148

एवमुक्ते तु वचने तया वै राजकन्यया । विश्वस्तमानसो दर्पान्निर्जगाम स राक्षसः ॥ १४८ ॥

When the princess had spoken thus, the rākṣasa—his mind set at ease, yet still driven by pride—went out and departed.

Verse 149

सत्वरं हृच्छयाविष्टस्तमानेतुं बहिः स्थितः ॥ १४९ ॥

Overcome by heartache, he hurried outside and stood there, intending to bring him in.

Verse 150

तस्य निर्गच्छतो देवि क्षुतमासीत्स्वयं किल । सव्यं चाप्यस्फुरन्नेत्रं स्ववस्त्रं स्खलितं तथा ॥ १५० ॥

O Goddess, as he was setting out, it is said he sneezed of his own accord; his left eye began to twitch, and even his garment slipped—thus these omens appeared.

Verse 151

अनाहृत्य तु तत्सर्वं निर्गतोऽसौ दरीमुखात् । बिभ्राणां मानुषं रूपं स्वामपश्यन्नितंबिनीम् ॥ १५१ ॥

But without taking any of it, he came out from the mouth of the cave; and, assuming a human form, he then saw his own wife—the slender-hipped lady.

Verse 152

घटयंतीं तु संबंधं भार्याभर्तृसमुद्भवम् । परित्यजामि त्वां पापं राक्षसं क्रूरकर्मिणम् ॥ १५२ ॥

You who would forcibly contrive the bond that arises between wife and husband—I renounce you, O sinful one, you rākṣasa of cruel deeds.

Verse 153

मानुषीप्रमदासक्तं मच्छरीरस्य दूषकम् । तच्छ्रुत्वा दारुणं वाक्यं भार्यया समुदीरितम् । ईर्ष्याकोपसमायुक्तस्त्वभ्यधावन्निशाचरः ॥ १५३ ॥

Hearing his wife utter those harsh words—“You are attached to a human woman, and you have defiled my body”—the night-ranger, seized by jealousy and anger, rushed forward.

Verse 154

उत्क्षिप्य बाहू प्रविदार्य वक्त्रं संप्रस्थितो भक्षयितुं स चोभौ । कालेन वेगात्पवनो यथैव समुच्चरन्वाक्यमनर्थयुक्तम् ॥ १५४ ॥

Raising his arms and gaping his mouth wide, he rushed forward to devour them both, shouting senseless words—like a wind driven by the force of Time.

Verse 155

इति श्रीबृहन्नारदीयपुराणोत्तरभागे मोहिनीचरिते काष्ठीलोपाख्यानं नाम सप्तविंशोऽध्यायः ॥ २७ ॥

Thus ends the twenty-seventh chapter, called “The Account of Kāṣṭhīla,” in the Mohinī narrative, in the Uttara-bhāga of the revered Bṛhannāradīya Purāṇa.