Shloka 22
Mohinī-ākhyāna: The Trial of Ekādaśī and the King’s Satya-saṅkalpa
सिद्धो वा ब्राह्मणो वापि पितास्माकं स्वयं वदेत् । हरिर्वापि हरो वापि मोहिनीजनकोऽपि वा ॥ २२ ॥
siddho vā brāhmaṇo vāpi pitāsmākaṃ svayaṃ vadet | harirvāpi haro vāpi mohinījanako'pi vā || 22 ||
सिद्धो वा ब्राह्मणो वापि पितास्माकं स्वयं वदेत्। हरिर्वा हरो वापि मोहिनीजनकोऽपि वा, तथापि नातिक्रमः॥
Narada (dialogue framed in Narada Purana narrative)
Vrata: none
Rasa: {"primary_rasa":"adbhuta","secondary_rasa":"shanta","emotional_journey":"Escalates from human authorities (siddha/brāhmaṇa/father) to divine authorities (Hari/Hara), culminating in wonder at the supreme source ‘begetter of Mohinī’."}
FAQs
The verse emphasizes the highest standard of authority and truth: a claim should stand even if tested against the testimony of the most exalted beings—siddhas, brāhmaṇas, revered elders, and even great deities like Hari and Hara—highlighting the Purāṇic insistence on reliable dharmic proof.
By naming Hari (Viṣṇu) and Hara (Śiva) together, the verse models reverence and theological breadth within devotion, implying that authentic dharma and sacred teaching should be worthy of acceptance across sectarian lines while ultimately supporting sincere bhakti grounded in truth.
The practical takeaway is dharma-nirṇaya through pramāṇa (valid authority): reliance on credible speakers (ācārya/brāhmaṇa/elders) and consistent testimony—an applied discipline aligned with Vyākaraṇa-style precision in meaning and Mīmāṃsā-like standards of verification, even when discussing tirtha-mahātmyas.