Kāṣṭhīla-Upākhyāna: Rākṣasī, Spear-Śakti, and Kāśī as Śakti-kṣetra

Verse 1

काष्ठीलोवाच । राक्षसं धावमानं तु कालांतकयमोपमम् । दृष्ट्वा सा राक्षसी प्राह भर्तारं मम शंकिता ॥ १ ॥

Kāṣṭhīla said: Seeing a demon rushing forward—terrible like Yama, the bringer of death at the end of time—that rākṣasī, seized with fear, spoke to her husband.

Verse 2

प्रक्षिपस्वानलप्रख्यां शक्तिं हेमविभूषिताम् । ममायं पंचतां यातु दिगंबररिपुप्रिय ॥ २ ॥

“Hurl the śakti-spear that blazes like fire, adorned with gold. Let this one of mine pass into the state of the five elements—O beloved of Digambara’s enemy.”

Verse 3

तस्या वाक्यान्मम पतिः पौरुषे तु व्यवस्थितः । मुमोच विपुलां शक्तिं रक्षोवक्षस्थल प्रति ॥ ३ ॥

Hearing her words, my husband, firmly set in manly valor, hurled a mighty spear-weapon straight toward the demon’s chest.

Verse 4

ज्वलंती ज्वलनप्रख्या द्योतयंती दिशो दश । दिव्यांशुतीक्ष्ण वक्त्राता किंकिणीशतनादिता ॥ ४ ॥

Blazing, fire-like in radiance, she illumined all the ten directions; her face was sharp with divine rays, and she resounded with the tinkling of hundreds of little bells.

Verse 5

रक्तचंदनलिप्तांगी रक्तवस्त्रोपशोभिता । हृदि तस्य निपत्यासौ शक्तिर्विप्रकरच्युता ॥ ५ ॥

Smeared with red sandal paste and adorned in red garments, that Power—having slipped from the hand of the brāhmaṇa—fell upon his heart.

Verse 6

कृत्वा भस्मावशेषं तु राक्षसं गगनं ययौ । पातयित्वा स्वभर्तारं विप्रहस्तेन राक्षसी ॥ ६ ॥

Having reduced the rākṣasa to nothing but ash, she rose into the sky. Then the rākṣasī, using the hand of a brāhmaṇa, caused her own husband to fall down.

Verse 7

कृतकृत्यमिवात्मानं मेने हृष्टतनूरुहा । अथोवाच द्विजं हृष्टा राक्षसी शुभलोचनम् ॥ ७ ॥

Her body-hair bristling with delight, she considered herself as though her purpose had been fulfilled; then the rākṣasī, rejoicing, spoke to that brāhmaṇa of auspicious eyes.

Verse 8

एहि कांत गुहां रम्यां प्रविश त्वं यदृच्छया । भुंक्ष्व भोगान्मया सार्द्धं ये दिव्या ये च मानुषाः ॥ ८ ॥

Come, my beloved; enter this delightful cave, as destiny has brought you here. Enjoy with me the pleasures—both divine and human.

Verse 9

तथेति प्राणनाथो मे प्राहहृष्टवपुस्तदा । ततः सादाय मे कांतं स्वां प्रविष्टा गुहां मुदा ॥ ९ ॥

“So be it,” said my lord of life then, his body thrilled with joy. Thereafter, taking my beloved with me, I happily entered my own cave.

Verse 10

असंवीक्ष्यैव तद्भस्म भर्तृदेहसमुद्भवम् । कुचाभ्यामुन्नताभ्यां सा मद्भर्तारमपीडयत् ॥ १० ॥

Without even noticing that it was the ash produced from her husband’s body, she pressed it against her own uplifted breasts, crying out, “My husband!”

Verse 11

दर्शयामास तां तन्वीं कुमारीं शयने स्थिताम् । इयं तेनासितापांगी बिम्बोष्ठी कांचनप्रभा ॥ ११ ॥

Then he showed him that slender maiden, a young unmarried girl, lying upon a couch. “This is she,” he said—dark-eyed, with lips like the bimba fruit, radiant with a golden glow.

Verse 12

भार्यार्थे समुपानीता वाराणस्या द्विजोत्तम । यस्याः सीमां न लंघंति पातकानि ह्यशेषतः ॥ १२ ॥

O best of the twice-born, Vārāṇasī is resorted to even for the sake of obtaining a wife; for all sins, without remainder, do not cross beyond her boundary.

Verse 13

शक्तिक्षेत्रं च तां प्राहुः पुण्यं पापक्षयंकरम् । या गृहं त्रिपुरारेश्च पञ्चगव्यूतिसंस्थिता ॥ १३ ॥

They call that place a Śakti-kṣetra—holy and able to destroy sin—for it is the abode of Tripurāreśa, situated within a circuit of five gavyūtis.

Verse 14

यस्यां मृताः पुनर्मर्त्या गर्भवासं विशंति न । स त्वमस्या गृहं पित्र्यं पुनर्नय सुलोचनाम् ॥ १४ ॥

In that sacred place, those who die do not become mortal again, nor do they enter the womb for rebirth. Therefore, take this fair-eyed woman back again to her ancestral home.

Verse 15

इमानि तव रत्नानि शयनान्यासनानि च । मया सह समस्तानि विक्रीणीहि निजेच्छया ॥ १५ ॥

“These jewels of yours—along with the beds and seats—sell all of them together to me, according to your own wish.”

Verse 16

त्वदर्थे राक्षसो घोरो मया ब्रह्मन्निषूदितः । मुग्धया तव रूपेण प्रेषितो यमसादनम् ॥ १६ ॥

For your sake, O Brahmin, I slew a dreadful rākṣasa; and, deluded by your form, I sent him to the abode of Yama (death).

Verse 17

तस्मान्ममोपिरि विभो कृत्वा विश्वासमात्मना । भजस्व मां विशालाक्ष भक्तां वै कामरूपिणीम् ॥ १७ ॥

Therefore, O Lord, place your trust in me with all your heart and worship me—O wide-eyed one—for I am indeed your devoted servant (bhakta), able to assume any form at will.

Verse 18

एतच्छ्रुत्वा तु वचनं भर्ता मे चारुलोचने । राक्षस्याः कामतप्तायाः कुमार्याः सन्निधौ शुभे ॥ १८ ॥

Hearing these words, my husband—O fair-eyed one—spoke in the auspicious presence of that maiden, a rākṣasī who was scorched by desire.

Verse 19

उवाच राक्षसीं तां तु सशंको मधुरं वचः । सुभगे नीतिशास्त्रेषु विश्वस्तव्या न योषितः ॥ १९ ॥

Then, though suspicious, he addressed that rākṣasī with sweet words: “O fair one, according to the teachings of polity and conduct (nīti-śāstra), a woman is not to be trusted.”

Verse 20

कौमारं या पतिं हन्ति सा कथं मां न हिंसति । मत्तो रूपाधिकं मत्वा परं पुरुषलंपटा ॥ २० ॥

She who could kill her own husband while still in her maiden years—how would she not harm me? Thinking another man more handsome than I, that shameless woman, lusting after a stranger, will surely betray me.

Verse 21

सोऽहं विश्वासभावेन विश्वस्तस्ते वरानने ॥ २१ ॥

Therefore I, with a heart full of trust, have placed my confidence in you, O fair-faced one.

Verse 22

अद्य वाथ परेद्युर्वा पक्षे मासेऽथ वत्सरे । व्यापादय यथेच्छं वा त्वां प्रपन्नोऽस्मि भामिनि ॥ २२ ॥

Whether today or tomorrow, whether in a fortnight, a month, or even a year—kill me whenever you wish; O passionate one, I have surrendered myself to you.

Verse 23

एवमेव त्वया कार्यं नाद्य चोपकृतं तव । आत्मा ते सर्वथा देयः प्रतीकारस्य हेतवे ॥ २३ ॥

So indeed must it be done by you; today you have not rendered any help. Therefore, for the sake of making amends, you must wholly offer yourself.

Verse 24

मदर्थे निहतो भर्ता त्वया निःशंकया यतः । ततोऽहं नोत्तरं वच्मि परं किंचित्सुलोचने ॥ २४ ॥

Since your husband has been slain for my sake by you without hesitation, therefore, O fair‑eyed one, I shall say no further in reply.

Verse 25

तच्छ्रुत्वा वचनं तस्य मद्भर्तुः साब्रवीदिदम् । विश्वस्तहिंसनं ब्रह्मन् ब्रह्महत्या समं भवेत् ॥ २५ ॥

Hearing the words of her husband, she said: “O Brahmin, harming one who has placed trust becomes equal to the sin of brahmin-slaying.”

Verse 26

यद्येवं राक्षसीं क्रूरां मन्यसे पतिघातिनीम् । पतिं तथापि गर्हेयं विश्वस्तं घातये कथम् ॥ २६ ॥

If you truly consider her a cruel rākṣasī, a slayer of her husband, then even so—how could I ever bring myself to have my own husband, who trusts me, put to death?

Verse 27

सूक्ष्मा हि धर्मस्य गतिर्न ज्ञायेत कथंचन । केनापि कुत्रचिद्देवदैत्यराक्षसकादिना । केचिन्मनुष्याः पटवो धर्मसूक्ष्मत्वचिंतने ॥ २७ ॥

Indeed, the course of Dharma is subtle and cannot be understood in every case. It is not fully known by devas, daityas, or rākṣasas. Only some humans are adept at reflecting on the nuances of Dharma.

Verse 28

येऽनित्येन शरीरेण नैष्कर्म्यं साधयंत्युत । श्रूयते च पुराणेषु किंचिदत्र निगद्यते ॥ २८ ॥

Those who, though bearing this impermanent body, strive to attain naiṣkarmya—freedom from karmic bondage through actionlessness—are indeed spoken of in the Purāṇas; therefore a brief word is uttered here.

Verse 29

धर्मस्यैवानुकूल्येन विष्णुना प्रभविष्णुना । दशावतारग्रहणे दुःखं प्राप्तमनेकधा ॥ २९ ॥

For the very upholding of Dharma, the all-powerful Lord Viṣṇu—who brings all things into being—assumed the ten avatāras, and in taking those incarnations He met with suffering in many ways.

Verse 30

क्व सीतार्थं श्रीनिवासो रामो लक्ष्मणसंयुतः । विलापं कुरुते नागपाशबन्धादिकर्मसु ॥ ३० ॥

Where is Śrīnivāsa—Rāma—accompanied by Lakṣmaṇa, who for Sītā’s sake laments amid deeds such as being bound by serpent-nooses and the like?

Verse 31

क्व देवदेवो वसुदेवसूनुर्विज्ञानरूपो निखलप्रपंची । हा कष्टमित्यस्रदृगादिचेष्टः पार्थोग्रसनादिकभृत्यकृत्यः ॥ ३१ ॥

Where is that God of gods—the son of Vasudeva—whose very nature is pure consciousness, who pervades the whole universe? Alas, how grievous! Now He is made to do a servant’s work: weeping with tear-filled eyes, and tasks such as swallowing lumps of earth and other menial acts.

Verse 32

ईशस्य कृत्यं द्विज दुर्विभाव्यं धर्मानुकूल्येन समास्थितस्य । व्यासः स्वयं वेदविभागकर्त्ता पाराशरिस्तत्त्वदृगिज्यमूर्तिः । कन्यात्वविध्वसकवीर्यजन्मा कानीनसंज्ञोऽनुजदारगामी ॥ ३२ ॥

O brāhmaṇa, the Lord’s workings are hard to fathom—He who remains established in harmony with Dharma. Vyāsa himself became the arranger and divider of the Vedas: the son of Parāśara, a seer of truth, the very embodiment of worship. Born from a potency that shattered maidenhood, he was known as “Kānīna,” and later approached the wife of his younger brother.

Verse 33

परिवेत्ता च दिधिषूः शन्तनुः स्वःसरित्पत्तिः । दिधिषू तनयः साक्षाद्वसुः स्त्रीवादमृत्युभाक् ॥ ३३ ॥

Mention is made of the parivettā (one who marries before his elder brother) and the didhiṣū (a man who longs for a second wife); and of Śantanu, born of the celestial river Gaṅgā. The son of that didhiṣū is truly a Vasu, who met death through a quarrel concerning a woman.

Verse 34

ये गोलकसुताः कुण्डाः पांडवाः समयोनिगाः । तेषां संकीर्तनं पुण्यं पवित्रं पापनाशनम् ॥ ३४ ॥

These sacred ponds—born of Golaka, connected with the Pāṇḍavas, and sprung from a single source—of them, even saṅkīrtana, the devotional chanting of their names and glory, is meritorious, purifying, and destructive of sins.

Verse 35

यं ध्यायंति स्मरंत्यद्धा योगमूर्तिः सनातनः ॥ ३५ ॥

He whom they truly meditate upon and remember—the eternal Lord, whose very form is Yoga.

Verse 36

विष्णुर्वेश्यासमासक्तः प्रह्लादाद्युपदेशकृत् । श्रीनृसिंहोऽसुरध्वंसी देवदेवाधिदैवतम् ॥ ३६ ॥

Viṣṇu—who, out of compassion, drew near even to a courtesan, and who bestowed instruction upon Prahlāda and others—is Śrī Nṛsiṁha, the destroyer of the asuras, the supreme divinity above even the God of gods.

Verse 37

संसारवासनाध्वंसी देवदेवाधिदैवतम् । संसारवासनाध्वंसी स्वर्णाक्षभवनस्थितिः ॥ ३७ ॥

He is the destroyer of the worldly vāsanās of saṃsāra, the supreme divinity above the gods; the destroyer of saṃsāra’s vāsanās, abiding in the abode of Svarṇākṣa.

Verse 38

जामदग्न्यः स्वयं सिद्धस्तपसा दग्धकिल्बिषः । ईश्वरः क्षत्रसंहारभ्रूणहत्यादिकर्मकृत् ॥ ३८ ॥

Jāmadagnya (Paraśurāma) was self-accomplished, his sins burned away by austerity; yet that mighty Lord also performed deeds such as the destruction of the Kṣatriyas and acts like the slaying of a foetus.

Verse 39

स्वयमेवर्षभो योगी लोकशिक्षापरो द्विजः । लोकग्लानिकरो जातः कुर्वन्धर्मानुरोधतः ॥ ३९ ॥

That very Ṛṣabha—a yogin and a twice-born sage devoted to instructing the world—was born to remove the world’s weariness, acting always in harmony with dharma.

Verse 40

नारदो नारदो भूयो भूयो भूयोऽपि नारदः । नारायणपरो नारो नरो नरहितोऽमरः ॥ ४० ॥

“Narada—Narada—again and again, and yet again, (he is) Narada. Fixed wholly on Nārāyaṇa, he is the ‘Nara’ (the true man): a man devoted to the welfare of men, and therefore deathless in glory.”

Verse 41

गौतमो गौतमो विप्र गोपचेष्टापरायणः । वेदबाह्यार्थसंयुक्तशास्त्री वेदोपकार कृत् ॥ ४१ ॥

“(He is) Gautama—Gautama indeed, O brāhmaṇa—ever devoted to the conduct and duties of a cowherd; a learned expounder of śāstra who connects (his teaching) with meanings outside the Veda as well, and one who renders service to the Veda.”

Verse 42

वसुष्ठश्चोर्वशीजातोऽगस्त्योऽपि स्वयमीश्वरौ । येन लोकोपकारार्थं वासिष्ठं शास्त्रमुत्तमम् ॥ ४२ ॥

Vasiṣṭha, born of Urvaśī, and Agastya as well—both were self-manifest lords; through them, for the welfare of the world, the supreme Vāsiṣṭha scripture was made known.

Verse 43

कृतं यस्मिन्पुराणानि वेदाः साम्यत्वमागताः । यः स्वयं रामचन्द्रस्य गुरुः सर्वेश्वरस्य च ॥ ४३ ॥

In his composition the Purāṇas and the Vedas have attained equal standing; and he himself is the guru of Rāmacandra—indeed, of the Lord of all.

Verse 44

स कथं गाधिजाशप्तस्तिर्यग्योनिमुपागमत् । यो दमित्वा विभुर्विंध्यं वातापिं सागरं स्थितः ॥ ४४ ॥

How did that mighty one—cursed by the son of Gādhi—come to take birth in an animal womb, he who had subdued the Vindhya mountain, restrained Vātāpi, and made the ocean stand still?

Verse 45

स कथं मृतकादाता दुष्करं समुपासते । यो विधिः कर्मसाक्ष्यादिवन्द्यो मान्यः पितामहः ॥ ४५ ॥

How, then, can one who gives charity on behalf of the dead properly undertake such a difficult observance—when that very prescribed rite is revered by the witnesses of actions and the rest, and is honored by Pitāmaha (Brahmā) himself?

Verse 46

मोहिनीमोहितो देहमुत्ससर्ज कथं स च । यः शिवः शिवदः साक्षात्प्रकृतीशः परात्परः ॥ ४६ ॥

How could he—deluded by Mohinī—have abandoned his own body, when he is Śiva himself, the direct bestower of auspiciousness, the Lord of Prakṛti, and the Supreme beyond the supreme?

Verse 47

स कथं देवपत्नीगः श्मशानाशुभचेष्टितः । तस्माद्द्विज सदाचारो निषेव्यो विधिना विधिः ॥ ४७ ॥

How, then, can one who keeps company with the wives of the gods engage in inauspicious cremation-ground practices? Therefore, O twice-born one, proper conduct (sadācāra) must be followed, and the prescribed rites must be performed according to due rule.

Verse 48

तमहंभावनायुक्तो नो हेयाद्यो विदां वरः । स शांतिमाप्नुयादग्र्यां धम्यामुभयसंस्थिताम् ॥ ४८ ॥

Endowed with the contemplation “I am That (Brahman),” the best among the wise should never despise anyone as inferior. Established in both—knowledge and right conduct—he attains the highest peace, holy and sublime.

Verse 49

आपवर्ग्यः स्मृतो धर्मो धनं धर्मैकसाधनम् । तन्मया साधितो धर्मः सर्वोत्तमधनात्मना ॥ ४९ ॥

Dharma is remembered as that which leads to liberation, and wealth is the sole instrument for practicing dharma. Therefore I have practiced that dharma, for my very nature is the highest wealth.

Verse 50

श्रृणु विप्रात्र धर्मस्य गतिं सूक्ष्मां वदाम्यहम् । यदा समागतो भर्ता मम कन्यां समाहरन् ॥ ५० ॥

Listen, O brahmin: I shall explain the subtle course of dharma. When the husband arrived and took my daughter with him…

Verse 51

त्वां पश्यन् निजकर्मस्थं कोऽपि दोषो न तस्य वै । मया पृष्टः कथं नाम कन्येयं समुपाहृता ॥ ५१ ॥

Seeing you engaged in your own proper duty, there is truly no fault in him. Yet I asked him, “By what means has this maiden been brought here?”

Verse 52

तदा तेन मृषा वाक्यमुक्तं मद्भक्षणार्थकम् । तन्निशम्याह मां बद्धा स्वयं चास्थानि दर्शनात् ॥ ५२ ॥

Then he spoke a false statement, intending to devour me. Hearing that, she herself bound me, and—upon seeing the bones—was convinced and acted accordingly.

Verse 53

ये वदंति च दांपत्ये भार्या मोक्षविरोधिनी । न ते तत्त्वदृशो ज्ञेया न सा भार्या विरोधिनी ॥ ५३ ॥

Those who say that, in married life, a wife is an obstacle to mokṣa—know them to be no seers of truth; that wife is not an obstacle at all.

Verse 54

भार्या समुद्धरेत्पापात्पतंतं निरये पतिम् । सा भार्यान्या कर्मवल्लीरूपा संसारदायीनी ॥ ५४ ॥

A true wife should rescue her husband who is falling into hell because of sin. Any other so‑called wife is merely a creeping vine of karma, one who only perpetuates the bondage of saṃsāra.

Verse 55

पापं किमत्र तन्मत्तः सम्यक्छृणु स्वयं वर । अलीकं नैव वक्तव्यं प्राणैः कंठगतैरपि ॥ ५५ ॥

“What sin is there in this?”—listen well from me, O excellent one. Falsehood must never be spoken, even when one’s life-breath has risen to the throat, at the very point of death.

Verse 56

सत्यमेवाचरेत्सत्ये साक्षाद्धर्मे व्यवस्थितः । सत्ये समास्थितो ब्रह्मा सत्ये सन्तः समास्थिताः ॥ ५६ ॥

One should practice truth alone; for in truth one is established directly in Dharma itself. Brahmā stands firmly founded in truth, and the virtuous too are firmly established in truth.

Verse 57

सत्ये समास्थितं विश्वं सर्वदा सचराचरम् । सत्यं ब्रूयादिति वचो वेदांतेषु प्रगीयते ॥ ५७ ॥

The entire universe—both the moving and the unmoving—ever stands established in Truth. Therefore the declaration “One should speak the truth” is celebrated in the teachings of the Vedānta.

Verse 58

सत्यं ब्रह्मस्वरूपं हि तत्सत्यमभिधीमहि । सत्यं तु सर्वदा विप्र मंगलं मंगलप्रदम् ॥ ५८ ॥

Truth is indeed of the very nature of Brahman; therefore we declare it to be “Truth.” O brāhmaṇa, truth is ever auspicious and bestows auspiciousness.

Verse 59

असत्यमात्मक्षयदं सद्यः प्रत्ययकारकम् । स्त्रीषु सत्यं न वक्तव्यं तत्रापि श्रृणु कारणम् ॥ ५९ ॥

Falsehood destroys one’s own spiritual welfare, though it can produce immediate belief. Even truth should not be spoken to women—listen also to the reason for that.

Verse 60

निधिं स्त्रियै न कथयेदित्यादौ दोषवारणम् । उक्तं तद्धर्मजनकं धर्मसूक्ष्मत्वदर्शकम् ॥ ६० ॥

In statements such as, “One should not disclose a treasure to a woman,” the purpose is the prevention of fault and mishap. Such instruction is meant to generate dharma and to reveal the subtle nature of dharma.

Verse 61

कुशा द्विजा जलं वह्निर्वेदा भूकालदिक्सुराः । साक्ष्ये यत्र विवाहेषु दांपत्यं तदुदीरितम् ॥ ६१ ॥

That union is declared to be true marriage in which, at the wedding, kuśa-grass, Brahmins, water, fire, the Vedas, the earth, time, the directions, and the gods stand as witnesses to the couple’s bond.

Verse 62

समंगीकरणं कर्म विवाहे तु विधीयते । स्त्रीपुंसोर्द्विजसंस्कारे निर्दिष्टं गुरुशिष्ययोः ॥ ६२ ॥

The rite called “samaṅgīkaraṇa” is prescribed in the case of marriage. In the consecratory saṃskāra of a twice-born, it is enjoined for both woman and man, being specifically laid down in the context of the teacher and the disciple.

Verse 63

तस्मात्परस्परं ज्ञेयो गुरुशिष्यौ वधूवरौ । नानयोरणुमात्रोऽपि भेदो बोध्यो विजानता ॥ ६३ ॥

Therefore, know the teacher and the disciple—and likewise the bride and the bridegroom—as mutually one in essence; one who truly knows should not perceive even the slightest difference between the two.

Verse 64

तत्तत्कर्मानुरूपत्वात्प्राधान्यस्त्रीनियोज्ययोः । क्वचिद्व्यत्ययदोषश्चेद्दैवमेवात्र कारणम् ॥ ६४ ॥

Because results follow the nature of one’s respective actions, the primary determining factors are one’s effort and the means employed. If, however, an apparent reversal or anomaly is seen somewhere, then fate (daiva) alone is the cause in that case.

Verse 65

दैवाधीनं जगत्सर्वं सदेवासुरमानुषम् । दैवं तत्पूर्वजन्मानि संचिताः कर्मवासनाः ॥ ६५ ॥

The entire world—together with gods, demons, and humans—depends upon destiny. And that ‘destiny’ is nothing but the accumulated impressions of actions (karmic tendencies) gathered across previous births.

Verse 66

प्राप्तं निषेवन्नन्योन्यं वर्तते कामकारकम् । शुभं वाप्यशुभं विप्र तं तु शांतं विदुर्बुधाः ॥ ६६ ॥

Indulging in what comes to one, and moving in mutual dependence, the impulse of desire (kāma) continues to operate. Whether it results in good or in evil, O brāhmaṇa, the wise know that state to be “pacified”—that is, desire brought to quietude.

Verse 67

शांतः सत्यसमाचारो जंतुर्लोकप्रतारकः । एवमादि विदित्वा तु नायं भर्ता निपातितः ॥ ६७ ॥

Though appearing calm and behaving with outward propriety, this creature is a deceiver of the world. Knowing this and the like, this husband was therefore not condemned or cast down.

Verse 68

कन्यात्वध्वंसकात्पापात्पूतो मदुपकारतः । गतिं प्रयातः कृतिनां त्वद्धस्तविनिपातितः ॥ ६८ ॥

Through the help you rendered to me, he was purified of the sin of violating a maiden’s chastity; and, struck down by your hand, he has gone to the blessed state attained by the virtuous.

Verse 69

मया तूपकृतं पत्ये जानंत्या धर्मसूक्ष्मताम् । त्वत्प्राणरक्षणे धर्मो ममाभूद्द्विजसत्तम ॥ ६९ ॥

Yet I did help my husband, for I understood the subtlety of dharma. O best of the twice-born, in safeguarding your life, that itself became my dharma.

Verse 70

तेन धर्मेण किं प्राप्तमिति सम्यङ्निबोध मे । राक्षसीं योनिमापन्ना राक्षसस्य प्रिया ह्यहम् ॥ ७० ॥

Understand clearly from me what I gained by that ‘dharma’: I fell into a rākṣasī womb, and indeed became the beloved of a rākṣasa.

Verse 71

कामरूपा ब्राह्मणी तु संजाता धर्मकारणात् । धर्मकामदुघा धेनुः संतोषो नंदनं वनम् ॥ ७१ ॥

From the very cause of Dharma there arose a Brahmin woman named Kāmarūpā. There is the wish-fulfilling cow that yields both Dharma and Kāma, and contentment itself is like the Nandana grove.

Verse 72

विद्या मोक्षकरी प्रोक्ता तृष्णा वैतरणी नदी । वैतरण्यां पतन्भर्ता मयोद्धृत इहाभवत् ॥ ७२ ॥

Vidyā—true spiritual knowledge—is declared to be the cause of liberation, while craving is the river Vaitaraṇī. When my husband fell into that Vaitaraṇī, I rescued him here.

Verse 73

अस्याश्चोपकृतं विप्र वर्णोत्तमनिवेशनात् । इयं त्वसंगिनी भार्या भविष्यति पितुर्गृहे ॥ ७३ ॥

O brāhmaṇa, a favor has also been done for her by settling her in the household of the best of the varṇas. Yet this wife will remain unattached, staying in her father’s home.

Verse 74

अहं तवास्याश्च सदा रक्षिका धर्मबोधिनी । मत्संगमात्पूर्वमेव या भार्या विप्र तेऽभवत् ॥ ७४ ॥

“I am always the protector of you and of her, and I awaken (you both) to dharma. Even before she came into association with me, she had already become your wife, O brāhmaṇa.”

Verse 75

इयं त्वत्संगिनी भार्या भविष्यति वरानना । सापि तिर्यग्गतिं प्राप्य मुच्यते मदनुग्रहात् ॥ ७५ ॥

“This fair-faced woman will become your companion and wife. And even she—having fallen into an animal birth—will be released by my grace.”

Verse 76

अहं पुरा भवेऽभूवं रमणी लोकसुन्दरी । कंदलीति च विख्याता तनयौर्वमुनेर्द्विज ॥ ७६ ॥

In a former life, I was a woman, a beauty famed throughout the worlds, known by the name Kandalī, and I was the daughter of the Brahmin sage Urva, O twice-born one.

Verse 77

तपः प्रभावात्संजाता यमला मिथुनंधरा । पुरुषो मे सहभवो दमितो धर्मकारणात् ॥ ७७ ॥

By the power of austerity, I came to be as a twin-bearing (woman); the man who was born alongside me was restrained—for the sake of dharma.

Verse 78

तेनैवौर्वेण शिष्टाहं दत्ता दुर्वाससे भवम् । तं पतिं प्राप्य विप्रेंद्र प्राक्कर्मवशागा ह्यहम् ॥ ७८ ॥

Instructed by Aurva himself, I was given to Durvāsas as his wife. O best of Brahmins, having obtained him as my husband, I was truly under the sway of my former karma.

Verse 79

कलहाभिरता पत्या शप्ता भस्मत्वमागता । किंचित्पापावशेषेण राक्षसीं योनिमागता ॥ ७९ ॥

Delighting in quarrels, she was cursed by her husband and reduced to ashes; yet, because a small residue of sin remained, she took birth from a rākṣasī (demoness) womb.

Verse 80

तत्र योनौ मया लब्धो भर्तायं राक्षसाधिपः । गोभिलो नाम तेजस्वी स त्वया विनिपातितः ॥ ८० ॥

There, in that very womb, I obtained this husband—a lord of the Rākṣasas. Radiant in power, he was named Gobhila; and he was slain by you.

Verse 81

शोपोऽस्य पूर्ववयसिबभूव द्विजसत्तम । कस्याश्चिद्राजकन्यायाः स्त्रियाऽरब्धा मृतिस्तव ॥ ८१ ॥

O best of the twice-born, in his earlier youth he was afflicted with swelling; and by the hand of a certain princess—set in motion by that woman—the unfolding of your death began.

Verse 82

अहं तु राक्षसीभावरहिता पूर्वकर्मणः । शुभस्य बलमापन्ना जाता तव सहायिनी ॥ ८२ ॥

But I—freed from the rākṣasī nature through my former deeds—have now attained the strength of auspiciousness, and have become your helper.

Verse 83

दुःखिताहं कृता भर्त्रा कुमार्याहरणात्पुरा । भार्याथ पापिना ब्रह्मंस्तेन व्यापादितो मया ॥ ८३ ॥

Formerly my husband made me wretched, for he abducted a maiden. Then, O Brāhmaṇa, that sinful man—my husband—was slain by me.

Verse 84

विश्वस्तो हि यतस्त्वं वै मम सर्वेण चेतसा । ततस्त्वां गोपयिष्यामि सर्वभावेन कामुक ॥ ८४ ॥

Since you are indeed fully trusted by me with my whole heart, therefore I shall protect you with every feeling and in every way, O passionate one.

Verse 85

एष ते शपथः सत्यः पंचभूतोपसाक्षिकः । कृत्स्नस्य पुरुषस्येह सन्निधौ व्याहृतो मया ॥ ८५ ॥

This is your true oath, witnessed by the five great elements; it has been uttered by me here in the very presence of the Supreme Person in His fullness.

Verse 86

न करोषि द्विजश्रेष्ठ संविदं ह्यन्यथा क्वचित् । मद्वाक्ये भवता स्थेयं सर्वकृत्येषु मानद ॥ ८६ ॥

O best of the twice-born, you must never alter this agreement at any time. You should stand by my word in all undertakings, O giver of honor.

Verse 87

एतच्छ्रुत्वा तु वचनं राक्षस्या परिभाषितम् । प्रतिपेदे वचः सर्वं यत्कृतं हि तया तदा ॥ ८७ ॥

Hearing those words spoken by the rākṣasī, he accepted in full what she had then said and done.

Verse 88

ततः सा राक्षसी सर्वं संप्रगृह्य गुहाधनम् । करेणुरूपिणी भूत्वा पृष्ठे कृत्वा पतिं मम ॥ ८८ ॥

Then that rākṣasī gathered up all the treasure hidden in the cave; assuming the form of a female elephant, she placed my husband upon her back.

Verse 89

तया सह विशालाक्ष्या रत्नावल्या मुदान्विता । ययावाकाशमार्गेण काशीमभि मुलोचने ॥ ८९ ॥

Joyfully accompanied by Ratnāvalī, the large-eyed one, she traveled by the path of the sky toward Kāśī, O gentle-eyed lady.

Verse 90

इति श्रीबृहन्नारदीयपुराणोत्तरभागे मोहिनीचरिते काष्ठीलोपाख्यानं नामाष्टाविंशोऽध्यायः ॥ २८ ॥

Thus ends the twenty-eighth chapter, called “The Episode of Kāṣṭhīla,” in the Mohinī narrative of the Uttara-bhāga of the Śrī Bṛhannāradīya Purāṇa.