Shloka 44

Devanagari script

विमोहिनी नीरजपत्रनेत्रा उवाच वाक्यं मधुरं मनोज्ञम् । रुक्मांगदं कामशराभितप्तमुत्तिष्ठ राजन्वशगा तवाहम् ॥ ४४ ॥

Transliteration

vimohinī nīrajapatranetrā uvāca vākyaṃ madhuraṃ manojñam | rukmāṃgadaṃ kāmaśarābhitaptamuttiṣṭha rājanvaśagā tavāham || 44 ||

Translation

蓮の花弁のような眼をもつヴィモーヒニーは、カーマの矢に灼かれるルクマーングダに、甘く心地よい言葉を告げた。「起きなさい、王よ。わたしはあなたの支配のもとにあります。」

Word by Word

• vimohinī: the enchantress
• vimohinī: Karta (कर्ता)
• Type: Noun
• Root: vimohinī (प्रातिपदिक)
• Form: Feminine (स्त्रीलिङ्ग), Nominative (1st/प्रथमा), Singular (एकवचन)

• nīraja-patra-netrā: having lotus-petal eyes
• nīraja-patra-netrā: Karta (कर्ता)
• Type: Adjective
• Root: nīraja (प्रातिपदिक) + patra (प्रातिपदिक) + netra (प्रातिपदिक)
• Form: Feminine (स्त्रीलिङ्ग), Nominative (1st/प्रथमा), Singular (एकवचन); bahuvrīhi: 'she whose eyes are (like) lotus-petals'

• uvāca: said
• uvāca: Kriyā (क्रिया)
• Type: Verb
• Root: √vac (वच् धातु)
• Form: Perfect (लिट्), 3rd person (प्रथमपुरुष), Singular (एकवचन)

• vākyam: a statement
• vākyam: Karma (कर्म)
• Type: Noun
• Root: vākya (प्रातिपदिक)
• Form: Neuter (नपुंसकलिङ्ग), Accusative (2nd/द्वितीया), Singular (एकवचन)

• madhuram: sweet
• madhuram: Karma (कर्म)
• Type: Adjective
• Root: madhura (प्रातिपदिक)
• Form: Neuter (नपुंसकलिङ्ग), Accusative (2nd/द्वितीया), Singular (एकवचन); qualifying vākyam

• manojñam: pleasing
• manojñam: Karma (कर्म)
• Type: Adjective
• Root: manojña (प्रातिपदिक)
• Form: Neuter (नपुंसकलिङ्ग), Accusative (2nd/द्वितीया), Singular (एकवचन); qualifying vākyam

• rukma-aṅgadam: O golden-armed (one)
• rukma-aṅgadam: Sambodhana (सम्बोधन)
• Type: Adjective
• Root: rukma (प्रातिपदिक) + aṅgada (प्रातिपदिक)
• Form: Masculine (पुंलिङ्ग), Accusative (2nd/द्वितीया), Singular (एकवचन); used as epithet of the king: 'golden-armed/with golden armlet'

• kāma-śara-abhitaptam: tormented by Kāma’s arrows
• kāma-śara-abhitaptam: Sambodhana (सम्बोधन)
• Type: Adjective
• Root: kāma (प्रातिपदिक) + śara (प्रातिपदिक) + abhitapta (प्रातिपदिक/कृदन्त)
• Form: Masculine (पुंलिङ्ग), Accusative (2nd/द्वितीया), Singular (एकवचन); tatpuruṣa: 'heated/tormented by the arrows of Kāma' (तृतीया-तत्पुरुष sense)

• uttiṣṭha: rise!
• uttiṣṭha: Kriyā (क्रिया)
• Type: Verb
• Root: ud-√sthā (स्था धातु)
• Form: Imperative (लोट्), 2nd person (मध्यमपुरुष), Singular (एकवचन)

• rājan: O king
• rājan: Sambodhana (सम्बोधन)
• Type: Noun
• Root: rājan (प्रातिपदिक)
• Form: Masculine (पुंलिङ्ग), Vocative (8th/सम्बोधन), Singular (एकवचन)

• vaśagā: submissive
• vaśagā: Karta (कर्ता)
• Type: Adjective
• Root: vaśa (प्रातिपदिक) + ga (प्रातिपदिक)
• Form: Feminine (स्त्रीलिङ्ग), Nominative (1st/प्रथमा), Singular (एकवचन); 'gone under control' = 'submissive/obedient'

• tava: of you; to you
• tava: Sambandha (सम्बन्ध/षष्ठी)
• Type: Noun
• Root: tvad (सर्वनाम-प्रातिपदिक)
• Form: Genitive (6th/षष्ठी), Singular (एकवचन)

• aham: I
• aham: Karta (कर्ता)
• Type: Noun
• Root: asmad (सर्वनाम-प्रातिपदिक)
• Form: Nominative (1st/प्रथमा), Singular (एकवचन)

Speaker

Vimohinī

Vrata Kalpa

Vrata: none

Verse Rasa

Rasa: {"primary_rasa":"shringara","secondary_rasa":"bhayanaka","emotional_journey":"Seductive reassurance (‘I am under your sway’) overlays a coercive undertone: the king is already ‘scorched’ by Kāma, suggesting danger beneath sweetness."}

Characters & Entities

• Vimohinī
• Rukmāṅgada
• Kāma

FAQs

What is the spiritual significance of this verse in Narada Purana?

It highlights how desire (kāma) can be deliberately intensified through seductive speech, testing a devotee-king’s dharma and vow; the verse frames temptation as a narrative instrument to reveal steadfastness or downfall.

How does this verse explain the path of devotion (Bhakti)?

By portraying the king as “scorched by Kāma’s arrows,” it shows that bhakti and vrata-dharma are practiced amid inner agitation; devotion is proven not by the absence of temptation but by disciplined response to it.

What practical Vedic knowledge (Vedanga) is highlighted here?

Primarily Vyākaraṇa/poetics usage: compounds like kāma-śara-abhitapta (“tormented by Kāma’s arrows”) and epithets like nīraja-patra-netrā illustrate how Sanskrit compound-formation and imagery convey psychological states in Purāṇic narration.