37 - Mohini regains her physical body

Mohini said

1-2A. “O Devas, there cannot be anything else so sanctifying as the Ekädashi (Vrata). Even great sinners go to the abode of Hari, on being sanctified by it. It seems to me proper to have my abode in its vicinity. Let this proposal be considered.”

Devas said:

2B-3. ¹ O Mohini, the Vedha (overlapping of the previous Tithi) at mid-night or at the Sunrise is conducive to the help of the Devas as ordained by Hari. The breaking of the fast on the Trayodašhi day is destructive of the benefit of the fast,

l. VV. 2B-18 discuss the proper Tithi for observance of Ekädashi. This topic has been treated in detail in the Pürvärdha of the NP. Shorn of mythological paddings, it means that an Ekädashi when affected by Arunodaya-Vedha should not be observed i.e. if the 10th Tithi, Dashamï, extends on a civil day beyond 56 ghatikäs from sunrise and Ekådashi follows and continues for the whole of the next day, there is Arunodaya-Vedha and such affected or penetrated (viddha) Ekädashi is not to be observed. This period of two muhürtas before the sunrise (i.e. Arunodaya Vedha) is asigned to Mohini for occupation and the merit of people observing Arunodaya-Viddhå Ekädašhi goes to Mohini. (vv. 8-18 also V. 22).

The Smårtas (non-Vaishnavas) however, are not governed by the doctrine of Arunodaya-Vedha.

4. The eight days, remembered in the Ägamas (Scriptures), of the devotees of Vishnu as 'Mahãdvädašhis' are those days wherein Ekädašhi is also present. They are observed as the days of fast by the devotees of Vishnu.

5. This observance of Ekãdašhi is different in regard to the noble souls, the followers of Vishnu. In both the fortnights, it is observed alike for three days together.

6. In the evening of the previous (i.e. Dašhami) day and in the morning of the following (i.e. Dvädašhi) day meal is missed. (Of course, both the meals are eschewed in the middle day i.e. Ekãdašhi day). But if Ekãdašhi is overlapped (by the previous Tithi), the observance of full fast is on the next day. The holy rite, in that case, should be performed on the Dvädašhi day by fasting and even by eschewing water.

7. Those who are physically incapable of observing full fast can take water, vegetables, fruits, milk or the Naivedya offerings of Hari. In any case the quantity must not exceed a fourth of the usual diet.

8. O chaste lady, the Smärtas (those who follow Smrutis) eschew the Ekädašhï that is overlapped (by Dašhami) at sunrise. Those who are devoid of any desire (from this Vrata) leave off (the Ekãdašhï) that is overlapped by Dašhami even at midnight.

9. It is wellknown in all the worlds that the Dašhami Tithi belongs to Yama. O sinless lady, you must station yourself in its vicinity on the border.

10. O splendid lady, thanks to this, even the task of the Devas can be realised. Staying along the border of Dashami, you will traverse along with the Sun and the Moon too.

11. In order to dispel your sins, you move about the various sacred places on the Earth. You can have the benefit of the rite of Ekãdašhi within the period of time between Arunodaya (dawn) and sunrise.

12. If any one observes the holy rite of Ekàdašhi on the day when it has been occupied by you, he will be the person assisting you, O beloved one of the Devas. The of two Muhürtas of the dawn should be known (as your period of occupancy).

13-14. The number of Muhürtas of the day and of the night are remembered to be fifteen for each. They vary when the extent of time of the day and the night varies becoming short and long (by turns). This extent of time should be understood by the process of Trairäshika (Rule of Three).

15. You come (and occupy your place) after the thirteenth Muhürta of the night. O lady of pure smiles, deriving the merit of those who observe fast on that day, be happy.

16-17. O Mohini, the time marked by the early dawn has been assigned as the abode to you for the purpose of re-establishing Yama, to destroy the path to Vaikuntha, to increase the number af heretics and to accumulate sins.

18. O splendid lady, enjoy the benefit of the merit of those persons who assiduously observe the holy rite of Ekãdašhi on the day of your occupancy and overlapping. Be gracious unto this Brãhmana (?)

19. Thus advised and guided by the lotus-seated deity (Brahma) and others, Mohini became much more delighted. She considered her life contented and blessed by the opportunity to resort to holy centers for wiping off her sins.

20. “Although my body had been reduced to ashes, this task of the Devas has been achieved. Although the body is reduced to a mere mass of ashes and consciousness of aerial nature (Liñga-Šharïra) remains, the path made by the king is swept clean.

21. What has been stated by me when I was delighted has been carried out by myself.” After thinking thus, the delighted lady bowed down to the Devas, who protected the earth as well as the priest.

22. For the delusion of the people, she stationed herself in the transition period of time of Dašhamï (that is called Süryavihïnâ (devoid of the Sun or Arunodaya Vedha). She enjoys the whole day in the form of Krucchrânta for the downfall into hell of men (?)

23-24. On seeing her staioned on the border (of his Dašhami Tithi) the son of Sun (Yama) became delighted as (was) evident from his face. He spoke these words: - “O lady of beautiful eyes, my re-establishment here, in this world, has been properly made by you. The sound of the drum placed on an elephant belonging to Rukmäñgada has been silenced. (i.e. no longer do they announce the necessity of observing fast as before). Now all people place their faith only in the affairs they see.

25. If Dašhamï touches Ekãdašhi at the time of Sunrise what is called Süryodaya Vedha it is always condemned. The sunrise that is not touched will be conducive to the fascination of men.

26-27. (Defective) That Dašhami day must be eschewed even if it extends to a fourth of the period and is also invisible (?) if enjoyment of the favourable Yoga is desired (?) “O large-eyed lady, your name Mohini, as people call you, is significant indeed. After deluding the people, you get them recorded on the canvas (i.e. the record of their acts kept by Chitragupta.)”

28A. After saying this, the son of Vivasvat (i.e. god Yama) bowed to the daughter of Brahma. Delightfully, he went to the heavenly world along with the Devas holding his scribe, Chitragupta by the hand.

28B-29. After the Devas had departed, Mohinï approached Brahma, the lord of Devas and Asuras, and entreated him thus: O father, this priest is fiercely angry with me, O lord of the worlds, my body has been burnt by him. Do something whereby I shall regain my physical body.

30. By stationing myself on the border of Yama's Tithi, the universe has been deluded by me. O dear father, thanks to your power, Yama who had been formerly conquered by the king is now made victorious.

31. “O dear father, now it is your duty that I should become one who am embodied. O lord of the universe, appease the Brähmana.”

32. On hearing those words of Mohinï, god Brahma the ordainer of the worlds, mollified the Brâhmana once again for the sake of his daughter.

33. “O dear one, O Vasu, understand this that I speak which is beneficial to this lady. O blessed one, this is conducive to the benefit of all the worlds.

34. Out of anger, this Mohinï was reduced to ashes by you. She requests you for the restoration of her physical body once again. O bestower of honour, give commands for the same.

35. She is my daughter and your Yäjyä (one on whose behalf you must perform Yajñas). O dear one, she has attained misfortune. This pitiable lady who has accomplished her task (assigned to her by me) must be protected by you.

36. O bestower of honour if with pure feelings you inform me, I shall, thereupon create her physical body again.

37. But she became a sinner in as much as she was antagonistic to Vishnu's day. O leading Brähmana may something be done immediately so that she is sanctified.”

38. On hearing god Brahma's words of request, the sacrificial priest (of Mohinï's family) delightfully passed orders for reunion of the physical body (after its creation) with (the jiva) of his Yäjyä.

39. On hearing the words of the Brähmana, Brahma, the grandfather of the worlds, sprinkled water from his waterpot on the ashes of the body of Mohini.

40. When the ashes were sprinkled with water by Brahma, the maker of the worlds, Mohinï was endowed with a physical body. After bowing down to her father, she humbly bowed down to Vasu, the priest and grasped his feet.

41. Then Vasu, the Yâjaka (priest) of the king, became joyous. He spoke these words to (Mohini) who was the wife of his Yâjya (one on whose behalf he had to perform a Yajña), whose prowess was wellknown and who had been abandoned by her husband and son.

42. Vasu said: - “O gentle lady, anger has been abandoned by me at the instance of Brahma. I shall facilitate your salvation by means of such rites as visiting holy centres and taking holy dips”.

43. After saying this to Mohini, the Brähmana joyously bowed down to the lord of the worlds, and the father of Mohini, and bade goodbye to him.

44. Bidden farewell by Mohini and Vasu out of affection Brahmä went to the world beyond darkness through the unmanifest path.

45-46. Vasu the excellent Brähmana who was the priest of Rukmäñgada considered Mohini worthy of being blessed and pondered. After meditating for a Muhürta he ybderstood the way to her salvation. ^l

l. This chapter serves as a background for the Tirtha-Yatra (Pilgrimage to holy place) section that follows.