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Shloka 61

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

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

tasyaiva copakārāya śarīrasya nṛpātmaja | yācitaḥ sukhahetostu mayā nṛpatisattamaḥ || 61 ||

Oh príncipe, por el bien de este mismo cuerpo y por causa de la dicha, yo mismo supliqué a aquel rey excelso.

tasyaof that/its
tasya:
Sambandha (सम्बन्धः)
TypeNoun
Roottad (प्रातिपदिक)
Formपुं/नपुंसक, षष्ठी, एकवचन
evaindeed/only
eva:
Sambandha (सम्बन्धः)
TypeIndeclinable
Rooteva (अव्यय)
FormEmphatic particle (निश्चयार्थक-अव्यय)
caand
ca:
Sambandha (सम्बन्धः)
TypeIndeclinable
Rootca (अव्यय)
FormConjunction (समुच्चय-अव्यय)
upakārāyafor the benefit/help
upakārāya:
Sampradāna (सम्प्रदान)
TypeNoun
Rootupakāra (प्रातिपदिक)
Formपुंलिङ्ग, चतुर्थी (Dative), एकवचन
śarīrasyaof the body
śarīrasya:
Sambandha (सम्बन्धः)
TypeNoun
Rootśarīra (प्रातिपदिक)
Formनपुंसकलिङ्ग, षष्ठी, एकवचन
nṛpa-ātmajaO king's son
nṛpa-ātmaja:
Sambodhana (सम्बोधन)
TypeNoun
Rootnṛpa (प्रातिपदिक) + ātmaja (प्रातिपदिक)
Formषष्ठी-तत्पुरुष; पुंलिङ्ग, सम्बोधन, एकवचन
yācitaḥwas requested
yācitaḥ:
Kriyā (क्रिया)
TypeVerb
Rootyāc (धातु) + ta (कृत् प्रत्यय)
Formकृतान्त (क्त, past passive participle); पुंलिङ्ग, प्रथमा, एकवचन; agrees with nṛpatisattamaḥ
sukha-hetoḥfor the sake of happiness
sukha-hetoḥ:
Sambandha (सम्बन्धः)
TypeNoun
Rootsukha (प्रातिपदिक) + hetu (प्रातिपदिक)
Formषष्ठी-तत्पुरुष (सुखस्य हेतुः); पुंलिङ्ग, षष्ठी, एकवचन
tubut/indeed
tu:
Sambandha (सम्बन्धः)
TypeIndeclinable
Roottu (अव्यय)
FormAdversative/contrast particle (विरोधार्थक-अव्यय)
mayāby me
mayā:
Karta (कर्ता)
TypeNoun
Rootasmad (प्रातिपदिक)
Formसर्वनाम; तृतीया, एकवचन
nṛpati-sattamaḥthe best of kings
nṛpati-sattamaḥ:
Karta (कर्ता)
TypeNoun
Rootnṛpati (प्रातिपदिक) + sattama (प्रातिपदिक)
Formषष्ठी-तत्पुरुष (नृपतीनां सत्तमः); पुंलिङ्ग, प्रथमा, एकवचन

Narada

Vrata: none

Primary Rasa: shanta

Secondary Rasa: karuna

N
Narada
K
King (nṛpatisattama)
P
Prince (nṛpātmaja)

FAQs

It frames a dharmic request as being made not for ego, but for the body’s rightful maintenance and for attaining well-being—implying that even worldly action should be aligned with righteous purpose.

Indirectly, it supports Bhakti by showing that one seeks “sukha” (true good) through proper, dharma-aligned conduct—often presented in the Narada Purana as preparation for higher devotion and tirtha-based worship.

Vyavahāra-dharma (practical conduct) is emphasized: making requests and taking action with proper intention; no specific Vedanga technique (like Jyotisha or Vyakarana) is explicitly taught in this verse.