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Shloka 55

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

रुक्मांगदेन ते पित्रा न चाहं वस्तुमुत्सहे ॥ ५५ ॥

rukmāṃgadena te pitrā na cāhaṃ vastumutsahe || 55 ||

ขอให้เป็นไปตามที่บิดาของท่านคือรุกมางคทะได้จัดวางไว้เถิด; แต่ใจของข้าพเจ้าไม่อาจยอมอยู่ที่นี่ได้.

रुक्मgold
रुक्म:
Samasa-anga (समासाङ्ग)
TypeNoun
Rootरुक्म (प्रातिपदिक)
Formनपुंसकलिङ्ग; समासाङ्ग
अंगदेनby Rukmāṅgada
अंगदेन:
Karana (करण/Instrument; agent in passive sense)
TypeNoun
Rootअंगद (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया (3rd/Instrumental), एकवचन; रुक्म-अंगदेन = षष्ठी-तत्पुरुष: 'रुक्मस्य अंगदः' (Rukmāṅgada, proper name)
तेyour
ते:
Sambandha (सम्बन्ध/Genitive)
TypeNoun
Rootयुष्मद् (प्रातिपदिक/सर्वनाम)
Formषष्ठी (6th/Genitive), एकवचन; 2nd person pronoun
पित्राby (your) father
पित्रा:
Karana (करण/Instrument; agent)
TypeNoun
Rootपितृ (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया, एकवचन
not
:
Nishedha (निषेध)
TypeIndeclinable
Rootन (अव्यय)
Formनिषेधार्थक अव्यय (negation particle)
and
:
Samuccaya (समुच्चय)
TypeIndeclinable
Rootच (अव्यय)
Formसमुच्चयार्थक अव्यय (conjunction)
अहम्I
अहम्:
Karta (कर्ता/Subject)
TypeNoun
Rootअस्मद् (प्रातिपदिक/सर्वनाम)
Formप्रथमा, एकवचन; 1st person pronoun
वस्तुम्to live/to stay
वस्तुम्:
Prayojana (प्रयोजन/Infinitival purpose)
TypeVerb
Rootवस् (धातु) + तुमुन् (कृदन्त)
Formतुमुनन्त (infinitive); क्रियार्थक अव्ययवत्; 'to dwell/stay'
उत्सहेI am able/I dare
उत्सहे:
Karta (कर्ता)
TypeVerb
Rootउत्सह् (धातु)
Formलट् (Present), उत्तमपुरुष (1st person), एकवचन; आत्मनेपद

Unspecified (dialogue speaker not provided in the single-verse input; likely a character within the Rukmāṅgada narrative)

Vrata: none

Primary Rasa: karuna

Secondary Rasa: shanta

R
Rukmāṅgada

FAQs

It highlights inner resolve (utsāha) and conscience in dharma-driven narratives: even when an authority figure like a father commands something, the speaker admits an inability to stay, implying a higher moral or devotional pull guiding action.

By showing that devotion and dharmic conviction can override ordinary attachments and social instructions; the refusal to “remain” suggests prioritizing a sacred duty, vow, or devotional course over comfort or compliance.

No direct Vedāṅga technicality (like Vyākaraṇa or Jyotiṣa) is stated in this verse; the practical takeaway is dharma-nīti—decision-making grounded in vow/ethical discipline, commonly taught through Purāṇic narrative instruction.