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Shloka 42

Description of the Origin of the Cosmic Egg (Brahmāṇḍa) and the Ocean as King of Tīrthas

पुलकांकितसर्वांगः प्रहृष्टहृदयो मुदा । उवाच मोहमापन्नो मोहिनीं द्विजसत्तमः ॥ ४२ ॥

pulakāṃkitasarvāṃgaḥ prahṛṣṭahṛdayo mudā | uvāca mohamāpanno mohinīṃ dvijasattamaḥ || 42 ||

اس کے سارے اعضاء پر رُومَانچ چھا گیا، دل خوشی سے شاداں تھا؛ مگر فریبِ موہ میں پڑ کر وہ برتر دِوِج موہنی سے بول اٹھا۔

pulaka-aṅkita-sarva-aṅgaḥwhose whole body is marked with horripilation
pulaka-aṅkita-sarva-aṅgaḥ:
Karta (कर्ता/Subject)
TypeAdjective
Rootpulaka (प्रातिपदिक) + aṅkita (कृदन्त; √aṅk/अङ्क्) + sarva (प्रातिपदिक) + aṅga (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन; समासः—तत्पुरुषः (विशेषणपदम्)
prahṛṣṭa-hṛdayaḥwith a delighted heart
prahṛṣṭa-hṛdayaḥ:
Karta (कर्ता)
TypeAdjective
Rootprahṛṣṭa (कृदन्त; √hṛṣ/हृष्) + hṛdaya (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन; समासः—तत्पुरुषः (विशेषण)
mudāwith joy
mudā:
Karana (करण/Instrument)
TypeNoun
Rootmudā (प्रातिपदिक)
Formस्त्रीलिङ्ग, तृतीया (3rd/Instrumental), एकवचन; साधन/हेतु-भावः
uvācasaid
uvāca:
Kriya (क्रिया/Verb)
TypeVerb
Root√vac (धातु)
Formलिट् (Perfect), प्रथमपुरुष (3rd person), एकवचन; परस्मैपदम्
mohamdelusion
moham:
Karma (कर्म/Object)
TypeNoun
Rootmoha (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया (2nd/Accusative), एकवचन
āpannaḥhaving fallen into / afflicted by
āpannaḥ:
Karta (कर्ता)
TypeAdjective
Rootāpanna (कृदन्त; √āp/आप्)
Formभूतकृदन्त (क्त), पुंलिङ्ग, प्रथमा, एकवचन; ‘प्राप्त/आपन्न’
mohinīmMohinī (enchantress)
mohinīm:
Karma (कर्म/Object)
TypeNoun
Rootmohinī (प्रातिपदिक)
Formस्त्रीलिङ्ग, द्वितीया, एकवचन
dvija-sattamaḥthe best of the twice-born (Brahmin)
dvija-sattamaḥ:
Karta (कर्ता/Subject)
TypeNoun
Rootdvija (प्रातिपदिक) + sattama (प्रातिपदिक; superlative)
Formपुंलिङ्ग, प्रथमा, एकवचन; समासः—तत्पुरुषः (षष्ठी-तत्पुरुष/‘द्विजानां सत्तमः’)

Narrator (Purāṇic narrator describing the scene)

Vrata: none

Primary Rasa: bhakti

Secondary Rasa: adbhuta

M
Mohinī

FAQs

It highlights how intense emotional uplift (thrill, joy) can still coexist with moha (delusion), warning that spiritual discernment must remain steady even in inspiring or attractive situations.

By implying that devotional emotion alone is not sufficient; bhakti must be guided by viveka (clear discrimination) so that the mind is not diverted by मोहिनी-like enchantments from the true object of devotion.

No specific Vedāṅga (like Vyākaraṇa, Jyotiṣa, or Kalpa) is taught in this line; the practical takeaway is psychological discipline—recognizing moha and maintaining restraint, which supports correct dharmic practice.