24 - Questions of Mohini

This chapter describes a typical conflict between parochical Vedists and Vaishnavas. This part of the NP. is meant for the glorification of the Ekadashi Vrata. Though this topic is discussed in Part I Ch. 23 (and elsewhere), a detailed description and importance of this Vrata is found (sometimes repeated in this part also. This chapter emphasizes the importance of complete fasts of Ekadashi and the acceptance of the authority of Puranas in interpreting the Vedas. The medieval writers who compiled treatises on Ekadashi (e.g. Shulapani’s Ekddashi Viveka, Raghunandana’s Ekadashitattva) and on Kala (e.g. Hemadri on Kala, Madhava on Kalanirnaya) have profusely quoted the NP as an authority on Ekadashi. Hence the importance of these chapters. 

The king said:

1-2. You mention that it had been recounted to you by Gautama on the excellent mountain Mandara that food be taken on the day of Hari. But this is contrary to the opinion of the Puranas. O fair-faced lady, it has been mentioned by that Brahmana who indulges in spreading the insignificant sacred texts out of greed.

3-5.  The following decisions have been proclaimed in the Puranas by learned men viz-one should not drink water with a conch shell; one must not kill* ‘tortoises’ and ‘pigs;’ food should not be. taken on the eleventh day in either half of the month. The sin of taking food on that day, O gentle lady, is the same as that of the sexual intercourse with a forbidden woman or that of eating forbidden food or that of doing a prohibited act. It is also equal to the slaughter of a thousand cows. O gentle lady, how can I take food on the day of Hari in spite of my knowledge of this?

*Khadet should be the reading in the NP. as it is found in this verse in KP. and Devala Smruti. For discussion vide note below.

This verse 1s attributed to the KP and Devala Smruti in the Nirnaya Sindhu, p. 35, and to Vishnudharmottara P. by Hemadri in Kala. But those verses read

Na khadet Kurma-shukarau

The reading na khadet is better as Kurma and Shukara are the bulbous roots called Kangar and Kon in Marathi and the question of ‘killing’ bulbous roots does not arise. Moreover, the reading in the NP. will amount to a license in killing other animals including cows. But the reading should be decided on the MS evidence of the NP.

6. O lady of charming thighs, when the day of Hari has dawned, even the Purodasha (the sacrificial oblation of ground rice) is declared to be equal to the forbidden food. What then about the (ordinary) food taken in by way of regular meal?

7. O fair-complexioned lady, roots, fruits, milk and water arc mentioned by leading sages as favourable foodstuffs of feeble men. They can be eaten.

8-9. But taking full meal on the Ekadashi day has not been recommended by anyone. Abstinence from food is recommended in the case of persons suffering from fever, and observance of full fast in the case of righteous persons, when the day of Hari has dawned. This is auspicious; and conducive to the attainment of salvation. Even if Pathya (wholesome) food is taken in the middle of fever, it is likely to result in death.

10. If food is taken on the day of Vishnu (Ekadashi) it leads only to a fall in    hell. O lady of         beautiful  thighs, please don’t insist, let there be no breaking of my holy vow. If there is anything         else that appeals to  you I shall undoubtedly do it.

Mohini insisted:

11-12. “O king, nothing else appeals to me except your taking food. No purpose of mine is served even by your dedication of life. Moreover, the observance of fast on the day of Hari is not found in the Vedas.

13. The Brahmanas maintaining the holy sacrificial fires do not accept the observance of fast. How is it that you wish to practise a rite that is outside the pale of the Vedas.?”

14. O King (Mandhata), on hearing the words of Mohini, the king who was the most excellent one among the knowers of the Vedas said laughingly though he got furious in mind.

15-17. “O Mohini, listen to my words. The performance of sacrifices has its procedure in the Veda (Kriya Veda) and in the stage of life of a householder the Smrutis are like the Vedas. The Vedas in the form of Smrutis and th Kriya Vedas are based on the Puranas. Just as this wonderful universe is born of Puranapurusha (the ancient Purusha or Being) so also the whole range of literature undoubtedly originates from the Puranas. O fair faced lady, I, therefore, consider the meanings of the Puranas superior to the meanings of the Vedas.¹

1.VV. 15-22 establish the authoritative nature of the Puranas and their relation vis-a-vis the Vedas. The NP regards Puranas as the essence of all the Vedas (supra I. 1. 61-62), nay their import ss superior to the Vedas. And the NP is not the only Purana to hold this view. For example, the Sk. P. repeats the very wording of these venes: e.g.

Vedah pratishthitah sarve purane natra samshayah|

Bibhetyalpa-shrutad Vedo mam ayam prahrishyati||

Yan na drushtam hi Vedeshu tad drushtam smrutibhih kila|

Puranam sarva-shatranam prathamam Brahmana smrutam|

                                                               -Reva Khanda I. 20-23.

The equivalence of Puranas with the Vedas has been, stated in the Bruhad-aranyaka Up. (11. 4. IO) where both of them are regarded u the exhalation of God. This authority of Puranas is confirmed by Vitsyayana in his com. on Nyaya Sutra IV. 1.62, Kumirila in Tantra- Varttika. On Jaimini’s Purva-mimamsa sutra I. 3. 1 and Shankara on Br. Sutra 1.3.33.

18.    All    the   Vedas are ever established in the Puranas. The Veda is afraid of a man of deficient learning, thinking “O, this man will strike me.”

19. There is no mention about the movements of the planets in the Vedas:¹ there is no indication of the time that is endowed with purity; nor (can we find these things therein) viz. the increase and the decrease of the Tithis nor the decision about the Parvans (New Moon and full moon) or the position of the planets.

1. VV. 19-22 state what topics are not mentioned in the Vedas but are decided in Puranas. Hence their superiority in some respects.

20. Formerly, these had been decided by means of the ltihasas and the Puranas; what is not seen in the Vedas is observed fully in the Smruti.

21. What is not seen in both of these is explained by the Puranas, as for example, the expiatory rites in the cases of killing. O beloved wife, it is like the medicine in the case of a seriously ill patient.

22-25a. (If the Puranas had not explained the expiatory rites) it would not have been possible to have purification from sins in one’s own case or in the case of others. O lady of beautiful eyebrows, what is sung about by the Vedas, what is recounted by the Vadangas (ancillaries) is explained in detail by the Puranas and Smrutis. O fair-faced lady, the Puranas repeat often like this- “when the day of Hari has arrived, food should not be eaten, food should never be eaten.” By disregarding the Purana one will attain the womb of animal. Even if one has taken holy ablutions, even if he has perfect self-control he will not attain salvation if he disregards the Puranas.

25b-26. Who will not salute his father? Who will not worship his mother? Who will not go to Ganga the holiest of all rivers. Who will eat food on the day of Hari? Who will slander the Vedas? Who will cause the downfall of a Brahmana.

27. Who will have sexual intercourse with another man’s wife? Who will take food on the day of Hari?

28. O        beloved    one, there is no other sin for a creature of muddleheaded nature, than taking food on the day of Hari. O        lady of bright eyes, it is the cause that makes one fall into the pit (hell) of Yama.

Mohini said:

29. “O Ghurnika (the name of the female attendant) bring here immediately those Brahmanas who arc the masters of the Vedas. It is likely that on being convinced by means of their words, the kin may take food.”

30. On hearing her words she (i.e. Ghurnika) brought Gautama and the other Brahmana who were masters of the Vedas, near Mohini.

31. On seeing the Brahmanas, the experts in the Vedas and the Vedangas come, Mohini who was interested in her own affairs saluted them in the company of the king.

32. O king, all of them had the refulgence of the blazing fires. They sat on seats made of gold.

33-34a. Gauta1na who was the oldest among them spoke these words: “O queen, we experts in the different branches of sacred literature who dispel all doubts, have come here, for the purpose we have been called by you.”

34b-35a. On hearing the words of those (Brahmanas), Mohini the daughter of Brahma, spoke to them who were engaged in doing what was impossible for others.

Mohini said:

35b-36. The doubt here is whether this man is stupid or deficient in intellect(?) The king says- “I will not take food on the day of Hari.” (But) this entire universe consisting of the mobile and immobile beings has food as its support.

37-38a. Even the dead persons, the Pitris (manes) in the heaven arc delighted with cooked food. O excellent Brahmanas, the Devas desire for cooked rice, the Purodasha [sacrificial oblations with ground rice) of the size of Jujube fruit. Hence cooked rice is the greatest nectar.

38b-39. Even the hungry man takes a bit of rice in its mouth and enters its crevice with great strain. To whom does not the food appeal? But this king does not eat cooked rice and other edibles, when the day of Hari has arrived.

40. He has forsaken his own holy duties and abides by other peoples’ Dharma. It is but proper on the part of widows and ascetics to observe Vratas.

 41. The man who is devoted to other peoples’ Dharma and averse to his own Dharma, sinks deep down into blinding darkness of hell and remains there as long as fourteen lndras reign.

42. It has not been mentioned anywhere that kings should abandon their legitimate duty of protecting their subjects that bestow on them the fourfold aims of life, and perform the vow of fasting.

43. (The following arc the legitimate duties of the concerned persons). Service to their husbands by women; service to their parents by sons; service to the twice-born by the Shudras and the protection of the world by the kings.

44. If out of blunder or ignorance, a person forsakes his duties and applies his efforts elsewhere, he shall undoubtedly face a downfall.

45. O Brahmanas, this king of good intellect and of excellent conduct practises Dharma of ascetics and forsakes what his dharma is laid down in the Vedas.

46-47a. O Brahmanas, the following fall into hell: viz.-a woman who behaves according to her own sweet will, an impudent son, a king who practises isolation, a servant who shirks work, and a person who has no steadiness and stability.

47b-48. Suppose the king is engaged in the worship of Hari and maintains all observances and also suppose someone cries out in distress. At that time, if he does not rush out leaving aside his worship of Hari, he will surely incur the sin of a Brahmana-slaughter.

49-50. n the day of Hari, if he is weak in the body, how can he restrain (his enemies)? It        is from the food that the Prana (vigour) is evolved. The activities of the body are based on the Pranas. The destruction of the enemy is through the activities of the body. If one is devoid of them, one is harassed and overpowered. I have realised this. Though I try to enlighten the king, he does not wake up, or realise it.

31. If the king protects his subjects that alone constitutes his Vrata. O excellent Brahmanas, a king has no other holy Vrata (except this).

 52. Of what avail are devotion and worship of gods to a king after spreading disaffection and wrath among his subjects staying in the realm. If there is no bloodshed in his kingdom that alone is on a par with Yajnas, Homas and services to gods.