Mohinī’s Stotra to Manmatha
This is the stotra to Bhagavān Manmatha, also called Kāmadeva, the deva of desire. It was sung by the apsarā Mohinī, and it was first taught to her by Durvāsa Muni at Gandhamādana mountain. It is found in the Brahma Vaivarta Mahā Purāṇa, Śrī Kṛshṇa Janana Khaṇḍa, Chapter 31. Bhagavān Kṛshṇa tells the episode to Rādhādevī. It is part of the larger account of Brahmā’s meeting with Manmatha in the Raivatī Manvantara.
Mohinī fell in love with Bhagavān Brahmā and asked for Manmatha’s help. She went to Pushkara kshetra, did tapas (austerity) there, worshipped Manmatha with this stotra, and won his companionship and help.
The setting
In the Raivatī Manvantara, King Sucandra did tapas for a thousand years at Malaya-droṇikā. Bhagavān Brahmā appeared and gave him bhakti and dāsya (service) of Śrī Hari, and Sucandra reached Goloka.
As Brahmā left that beautiful forest, the apsarā Mohinī saw him. Her body glowed like Campaka flowers. She had steady youth, large round hips and full breasts, a face like the full moon of śarad (autumn), and thin silk clothes.
The moment she saw Brahmā, Mohinī was struck by maddening desire, and she fell unconscious on the path. The apsarā Rambhā was passing by on her way to Manmatha’s realm. She found Mohinī on the ground, knew the signs, and gave her advice.
Rambhā said, “Even the most self-controlled and mighty man, a man who is in essence Nārāyaṇa-ātmaka, cannot be won without the help of Manmatha. Go to Pushkara kshetra, do tapas and worship Manmatha. He is the protector and benefactor of women. He will appear to you at once.”
Mohinī followed Rambhā’s advice. She went to Gandhamādana mountain, where Durvāsa Muni taught her this stotra of Manmatha. Durvāsa had made it earlier, at midday, on that same mountain. With this stotra Mohinī went to Pushkara kshetra, did tapas, worshipped Manmatha and won his companionship. She then went with him to Brahmaloka.
The stotra: the attributes of Manmatha
Mohinī’s stotra praises Bhagavān Manmatha, also called Kāmadeva, through these attributes.
Born from the manas of Vishṇu. Manmatha is praised as the one who arises from the manas (mind) of Bhagavān Vishṇu. This manas is the first of all the indriyas (senses). It is the seed (bīja) of all actions and of their fruits. Manmatha arises from within it as its strongest form. Obeisance is made to him as the one who comes out of this manas.
The great master whose ātmā is Maheśvara. The form of knowledge (jñāna-rūpa) of Bhagavān Maheśvara (Śiva) is Manmatha’s own ātmā. So Manmatha is not a lesser deva. He is a form in which the all-pervading Maker of the world shows himself. He fills all creation.
Son of Jagannātha. He is addressed as the son of Jagannātha (Bhagavān Vishṇu). This shows his divine descent and his sovereign standing.
Creation in all living beings. In all living beings Manmatha is the creative urge (sṛshṭi) itself. He is the wish to create that keeps all species going. He is also the “dṛshṭi of the yogis”, the very force of spiritual longing that makes the yogi seek union with the divine. He is both the creative force of the world and the highest spiritual longing.
Jagajjetā, Jīvarūpa, Jīva-mānasa-haraṇa. He is the conqueror of the whole world (jagajjetā). He takes the form of all living beings (jīvarūpa). He charms and steals the minds of jīvas (jīva-mānasa-haraṇa). He is the seed of all desires (icchā-bīja). He is Ratīnātha (master of Rati) and Ratipriya (beloved of Rati).
Supreme master of women. He is always the dwelling place (adhishṭhāna) of women everywhere. He is dearer to women than their own prāṇas (life breaths). He uses women themselves as his vāhanas (vehicles) and as his astra (weapon). He is Strī-jana-bandhu, the friend and protector of womankind.
Master of the five arrows. He is Pañcabāṇa, the one who holds five arrows. They are made from the five mahābhūtas (great elements) and their qualities of sense. These arrows rule all bodies made of the five elements (pāñcabhautika), and they were sharpened by earlier tapas (pūrva-tapas). He made all five senses the base (ādhāra) of his power.
Conqueror of tapas. Manmatha is praised as the one who, without effort (avilīlā), puts obstacles (vighnas) in the tapas of even the greatest tapasvis. He can even make desire rise in the minds of the mukta-janas (the freed). This is his most astonishing attribute: even freedom from desire must face his power.
Vasanta-mitra. His minister and companion is the sweet-smelling southern breeze. His ally is the spring season (Vasanta). The scent of flowers, the song of the kokila birds and the humming of bees all serve him.
Ruler of all births. He is the base (ādhāra) of the countless cycles of birth. He is the force that brings rebirth through desire. He makes longing strong in those who are parted from the beloved, until it threatens their life (prāṇāntaka).
The phalaśruti
The fruits of reciting this stotra of Manmatha, taught by Durvāsa and sung by Mohinī, are given as follows.
- The wished-for person is won. A kāmuka (one full of longing) who recites this stotra with bhakti will surely gain the beloved person they want. Manmatha is always devoted to his bhakta and will never leave him.
- Freedom from worry. The devotee becomes vīcāra-rahita, free from the torment of worry over unfulfilled desire.
- Health and wealth. By Manmatha’s anugraha (grace), the devotee gains ārogya (health) and śrī (wealth and good fortune).
- A virtuous wife. A man who recites it gains a wife who is more beautiful than any in the three worlds, sādhvī (virtuous) and pativratā (deeply faithful and devoted to her husband).
Sources
- Brahma Vaivarta Mahā Purāṇa, Śrī Kṛshṇa Janana Khaṇḍa, Chapter 31