Shloka 24
The Description of Mohinī’s Love Episode
नृपैः सुगुप्तास्तु जनाः सुपुष्टाः सत्याभियुक्तो हि वृषः सुपुष्टः । एवंविधे धर्मरतिप्रधाने जने प्रवृत्ते हरिभक्तियुक्ते । संरक्ष्यमाणे हि नृपात्मजेन जगाम कालः सुखहे तुभूतः ॥ २४ ॥
nṛpaiḥ suguptāstu janāḥ supuṣṭāḥ satyābhiyukto hi vṛṣaḥ supuṣṭaḥ | evaṃvidhe dharmaratipradhāne jane pravṛtte haribhaktiyukte | saṃrakṣyamāṇe hi nṛpātmajena jagāma kālaḥ sukhahe tubhūtaḥ || 24 ||
بادشاہوں کی مضبوط حفاظت سے رعایا خوب پرورش پائی؛ اور سچائی سے مضبوطی کے ساتھ جُڑا ہوا دھرم-روپی بیل بھی قوی ہو گیا۔ ایسے دھرم-رَتی-प्रधान اور ہری بھکتی میں سرگرم سماج میں، راج پُتر کی نگہبانی کے تحت زمانہ گویا صرف خوشی کا سبب بن کر گزرنے لگا۔
Narada (teaching in the Narada–Sanatkumara dialogue framework)
Vrata: none
Rasa: {"primary_rasa":"shanta","secondary_rasa":"bhakti","emotional_journey":"Begins with security and nourishment under righteous kingship, rises to moral strength (Dharma yoked to truth), and culminates in contented happiness grounded in Hari-bhakti."}
FAQs
It links outer order with inner growth: when rulers protect people and society is anchored in truth, Dharma becomes strong and the natural outcome is a culture inclined to Hari-bhakti, where life feels harmonious and time itself seems to pass pleasantly.
Bhakti is shown as a lived social practice: in a community that prioritizes dharma and satya, devotion to Hari becomes the prevailing tendency, supported by just governance rather than obstructed by fear, instability, or neglect.
No specific Vedanga (like Vyakarana, Jyotisha, or Kalpa) is directly taught; the practical takeaway is Rajadharma—protecting subjects and upholding truth—as the enabling condition for dharmic rites and sustained Vishnu devotion.