Before Verses
Devanagari
Verse Text
Synonyms
Translation
Purport
CHAPTER FIFTY-FOUR
The Marriage of Kṛṣṇa and Rukmiṇī
This chapter describes how Lord Śrī Kṛṣṇa defeated the opposing kings after kidnapping Rukmiṇī, disfigured Rukmiṇī’s brother Rukmī, brought Rukmiṇī to His capital and married her.
As Śrī Kṛṣṇa was taking Princess Rukmiṇī away, the inimical kings gathered their armies and pursued Him. Lord Baladeva and the generals of the Yādava army turned to face these opponents, blocking their advance. The enemy armies then began pouring incessant showers of arrows upon Lord Kṛṣṇa’s army. Seeing her husband-to-be’s forces under such violent attack, Śrīmatī Rukmiṇī looked at Śrī Kṛṣṇa fearfully. But Kṛṣṇa simply smiled and told her there was nothing to fear because His army would surely destroy the enemy in short order.
Lord Balarāma and the other heroes then began to annihilate the opposing army with nārāca arrows. The enemy kings, headed by Jarāsandha, retreated after suffering the destruction of their armies at the hands of the Yādavas.
Jarāsandha consoled Śiśupāla: “Happiness and distress are never permanent and are under the control of the Supreme Lord. Seventeen times Kṛṣṇa defeated me, but in the end I was victorious over Him. Thus seeing that victory and defeat are under the control of destiny and time, I have learned not to succumb to either lamentation or joy. Time now favors the Yādavas, so they have defeated you with only a small army, but in the future time will favor you, and you will surely conquer them.” Consoled in this way, Śiśupāla took his followers and returned to his kingdom.
Rukmiṇī’s brother Rukmī, who hated Kṛṣṇa, was infuriated by Kṛṣṇa’s kidnapping of his sister. So, after vowing before all the kings present that he would not return to Kuṇḍina until Kṛṣṇa had been destroyed and Rukmiṇī rescued, Rukmī set out with his army to attack the Lord. Ignorant of Lord Kṛṣṇa’s glories, Rukmī boldly went out to attack Kṛṣṇa in a lone chariot. He approached the Lord, struck Him with arrows and demanded that He release Rukmiṇī. Śrī Kṛṣṇa fended off Rukmī’s weapons, breaking them to pieces. Then He raised His sword high and was about to kill Rukmī when Rukmiṇī interceded and fervently pleaded that her brother’s life be spared. Lord Kṛṣṇa did not kill Rukmī, but with His sword He shaved off bits of Rukmī’s hair here and there, leaving him disfigured. Just then Lord Baladeva appeared on the scene with the Yādava army. Seeing Rukmī disfigured, He gently reproached Kṛṣṇa: “To disfigure such a close family member is as good as killing him; therefore he should not be killed but set free.”
Lord Baladeva then told Rukmiṇī that the sorry condition of her brother was only the fruit of his past work, since everyone is responsible for his own happiness and suffering. He further instructed her about the transcendental position of the jīva soul and how the illusion of happiness and distress is simply a result of ignorance. Accepting Lord Balarāma’s instructions, Rukmiṇī gave up her sorrow.
Rukmī, meanwhile, felt totally frustrated, deprived as he was of all his strength and his will to fight. Since he had vowed not to return home without conquering Kṛṣṇa, Rukmī constructed a city on that very spot and took up residence there in a mood of undiminished anger.
Lord Kṛṣṇa took Rukmiṇī to His capital, Dvārakā, and married her. All the citizens celebrated in lavish style, broadcasting throughout the city accounts of how the Lord had kidnapped Rukmiṇī. Everyone in Dvārakā was delighted to see Lord Kṛṣṇa united with Rukmiṇī.
Devanagari
श्रीशुक उवाच
इति सर्वे सुसंरब्धा वाहानारुह्य दंशिता: ।
स्वै: स्वैर्बलै: परिक्रान्ता अन्वीयुर्धृतकार्मुका: ॥ १ ॥
इति सर्वे सुसंरब्धा वाहानारुह्य दंशिता: ।
स्वै: स्वैर्बलै: परिक्रान्ता अन्वीयुर्धृतकार्मुका: ॥ १ ॥
Verse text
śrī-śuka uvāca
iti sarve su-saṁrabdhā
vāhān āruhya daṁśitāḥ
svaiḥ svair balaiḥ parikrāntā
anvīyur dhṛta-kārmukāḥ
iti sarve su-saṁrabdhā
vāhān āruhya daṁśitāḥ
svaiḥ svair balaiḥ parikrāntā
anvīyur dhṛta-kārmukāḥ
Synonyms
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; iti — thus (speaking); sarve — all of them; su-saṁrabdhāḥ — greatly angered; vāhān — their conveyances; āruhya — mounting; daṁśitāḥ — wearing armor; svaiḥ svaiḥ — each by his own; balaiḥ — military force; parikrāntāḥ — surrounded; anvīyuḥ — they followed; dhṛta — holding; kārmukāḥ — their bows.
Translation
Śukadeva Gosvāmī said: Having thus spoken, all those infuriated kings donned their armor and mounted their conveyances. Each king, bow in hand, was surrounded by his own army as he went after Lord Kṛṣṇa.
Devanagari
तानापतत आलोक्य यादवानीकयूथपा: ।
तस्थुस्तत्सम्मुखा राजन्विस्फूर्ज्य स्वधनूंषि ते ॥ २ ॥
तस्थुस्तत्सम्मुखा राजन्विस्फूर्ज्य स्वधनूंषि ते ॥ २ ॥
Verse text
tān āpatata ālokya
yādavānīka-yūthapāḥ
tasthus tat-sammukhā rājan
visphūrjya sva-dhanūṁṣi te
yādavānīka-yūthapāḥ
tasthus tat-sammukhā rājan
visphūrjya sva-dhanūṁṣi te
Synonyms
Translation
The commanders of the Yādava army, seeing the enemy racing to attack, turned to face them and stood firm, O King, twanging their bows.
Devanagari
अश्वपृष्ठे गजस्कन्धे रथोपस्थेऽस्त्र कोविदा: ।
मुमुचु: शरवर्षाणि मेघा अद्रिष्वपो यथा ॥ ३ ॥
मुमुचु: शरवर्षाणि मेघा अद्रिष्वपो यथा ॥ ३ ॥
Verse text
aśva-pṛṣṭhe gaja-skandhe
rathopasthe ’stra kovidāḥ
mumucuḥ śara-varṣāṇi
meghā adriṣv apo yathā
rathopasthe ’stra kovidāḥ
mumucuḥ śara-varṣāṇi
meghā adriṣv apo yathā
Synonyms
Translation
Mounted on the backs of horses, the shoulders of elephants and the seats of chariots, the enemy kings, expert with weapons, rained down arrows upon the Yadus like clouds pouring rain on mountains.
Devanagari
पत्युर्बलं शरासारैश्छन्नं वीक्ष्य सुमध्यमा ।
सव्रीड्मैक्षत्तद्वक्त्रं भयविह्वललोचना ॥ ४ ॥
सव्रीड्मैक्षत्तद्वक्त्रं भयविह्वललोचना ॥ ४ ॥
Verse text
patyur balaṁ śarāsāraiś
channaṁ vīkṣya su-madhyamā
sa-vrīḍm aikṣat tad-vaktraṁ
bhaya-vihvala-locanā
channaṁ vīkṣya su-madhyamā
sa-vrīḍm aikṣat tad-vaktraṁ
bhaya-vihvala-locanā
Synonyms
Translation
Slender-waisted Rukmiṇī, seeing her Lord’s army covered by torrents of arrows, shyly looked at His face with fear-stricken eyes.
Devanagari
प्रहस्य भगवानाह मा स्म भैर्वामलोचने ।
विनङ्क्ष्यत्यधुनैवैतत्तावकै: शात्रवं बलम् ॥ ५ ॥
विनङ्क्ष्यत्यधुनैवैतत्तावकै: शात्रवं बलम् ॥ ५ ॥
Verse text
prahasya bhagavān āha
mā sma bhair vāma-locane
vinaṅkṣyaty adhunaivaitat
tāvakaiḥ śātravaṁ balam
mā sma bhair vāma-locane
vinaṅkṣyaty adhunaivaitat
tāvakaiḥ śātravaṁ balam
Synonyms
Translation
In response the Lord laughed and assured her, “Do not be afraid, beautiful-eyed one. This enemy force is about to be destroyed by your soldiers.”
Purport
To express His great affection for Rukmiṇī, Lord Kṛṣṇa gallantly referred to His own Yādava army as “your men,” indicating that the Lord’s entire dynasty was now the property of His beloved queen. The Supreme Lord, Kṛṣṇa, desires to share His blissful opulences with all living beings, and thus He sincerely invites them to come back home, back to Godhead. The Kṛṣṇa consciousness movement, introduced throughout the world by Śrīla Prabhupāda on the order of his spiritual master, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, who himself preached all over India on the order of his exalted father, Śrīla Bhaktivinoda Ṭhākura, is broadcasting the loving message of Lord Kṛṣṇa: Remember Him, serve Him, return to Him and share in the infinite bounty of the kingdom of God.
Devanagari
तेषां तद्विक्रमं वीरा गदसङ्कर्षणादय: ।
अमृष्यमाणा नाराचैर्जघ्नुर्हयगजान् रथान् ॥ ६ ॥
अमृष्यमाणा नाराचैर्जघ्नुर्हयगजान् रथान् ॥ ६ ॥
Verse text
teṣāṁ tad-vikramaṁ vīrā
gada-saṅkarṣanādayaḥ
amṛṣyamāṇā nārācair
jaghnur haya-gajān rathān
gada-saṅkarṣanādayaḥ
amṛṣyamāṇā nārācair
jaghnur haya-gajān rathān
Synonyms
teṣām — by them (the opposing kings); tat — that; vikramam — show of prowess; vīrāḥ — the heroes; gada — Gada, the younger brother of Lord Kṛṣṇa; saṅkarṣaṇa — Lord Balarāma; ādayaḥ — and others; amṛṣyamāṇāḥ — not tolerating; nārācaiḥ — with arrows made of iron; jaghnuḥ — they struck; haya — horses; gajān — elephants; rathān — and chariots.
Translation
The heroes of the Lord’s army, headed by Gada and Saṅkarṣaṇa, could not tolerate the aggression of the opposing kings. Thus with iron arrows they began to strike down the enemy’s horses, elephants and chariots.
Devanagari
पेतु: शिरांसि रथिनामश्विनां गजिनां भुवि ।
सकुण्डलकिरीटानि सोष्णीषाणि च कोटिश: ॥ ७ ॥
सकुण्डलकिरीटानि सोष्णीषाणि च कोटिश: ॥ ७ ॥
Verse text
petuḥ śirāṁsi rathinām
aśvināṁ gajināṁ bhuvi
sa-kuṇḍala-kirīṭāni
soṣṇīṣāṇi ca koṭiśaḥ
aśvināṁ gajināṁ bhuvi
sa-kuṇḍala-kirīṭāni
soṣṇīṣāṇi ca koṭiśaḥ
Synonyms
Translation
The heads of soldiers fighting on chariots, horses and elephants fell to the ground by the millions; some heads wore earrings and helmets, others turbans.
Devanagari
हस्ता: सासिगदेष्वासा: करभा ऊरवोऽङ्घ्रय: ।
अश्वाश्वतरनागोष्ट्रखरमर्त्यशिरांसि च ॥ ८ ॥
अश्वाश्वतरनागोष्ट्रखरमर्त्यशिरांसि च ॥ ८ ॥
Verse text
hastāḥ sāsi-gadeṣv-āsāḥ
karabhā ūravo ’ṅghrayaḥ
aśvāśvatara-nāgoṣṭra-
khara-martya-śirāṁsi ca
karabhā ūravo ’ṅghrayaḥ
aśvāśvatara-nāgoṣṭra-
khara-martya-śirāṁsi ca
Synonyms
Translation
Lying all around were thighs, legs and fingerless hands, along with hands clutching swords, clubs and bows, and also the heads of horses, donkeys, elephants, camels, wild asses and humans.
Purport
Karabhāḥ indicates the portion of the hand from the wrist to the base of the fingers. The same word may also indicate an elephant’s trunk, and thus in this verse the implication is that the thighs lying on the battlefield resembled the trunks of elephants.
Devanagari
हन्यमानबलानीका वृष्णिभिर्जयकाङ्क्षिभि: ।
राजानो विमुखा जग्मुर्जरासन्धपुर:सरा: ॥ ९ ॥
राजानो विमुखा जग्मुर्जरासन्धपुर:सरा: ॥ ९ ॥
Verse text
hanyamāna-balānīkā
vṛṣṇibhir jaya-kāṅkṣibhiḥ
rājāno vimukhā jagmur
jarāsandha-puraḥ-sarāḥ
vṛṣṇibhir jaya-kāṅkṣibhiḥ
rājāno vimukhā jagmur
jarāsandha-puraḥ-sarāḥ
Synonyms
Translation
Seeing their armies being struck down by the Vṛṣṇis, who were eager for victory, the kings headed by Jarāsandha were discouraged and left the battlefield.
Devanagari
शिशुपालं समभ्येत्य हृतदारमिवातुरम् ।
नष्टत्विषं गतोत्साहं शुष्यद्वदनमब्रुवन् ॥ १० ॥
नष्टत्विषं गतोत्साहं शुष्यद्वदनमब्रुवन् ॥ १० ॥
Verse text
śiśupālaṁ samabhyetya
hṛta-dāram ivāturam
naṣṭa-tviṣaṁ gatotsāhaṁ
śuṣyad-vadanam abruvan
hṛta-dāram ivāturam
naṣṭa-tviṣaṁ gatotsāhaṁ
śuṣyad-vadanam abruvan
Synonyms
Translation
The kings approached Śiśupāla, who was disturbed like a man who has lost his wife. His complexion was drained of color, his enthusiasm was gone, and his face appeared dried up. The kings spoke to him as follows.
Purport
Although Śiśupāla had not married Rukmiṇī, he passionately considered her his property, and thus he was devastated, like a man who has lost his beloved wife.
Devanagari
भो भो: पुरुषशार्दूल दौर्मनस्यमिदं त्यज ।
न प्रियाप्रिययो राजन् निष्ठा देहिषु दृश्यते ॥ ११ ॥
न प्रियाप्रिययो राजन् निष्ठा देहिषु दृश्यते ॥ ११ ॥
Verse text
bho bhoḥ puruṣa-śārdūla
daurmanasyam idaṁ tyaja
na priyāpriyayo rājan
niṣṭhā dehiṣu dṛśyate
daurmanasyam idaṁ tyaja
na priyāpriyayo rājan
niṣṭhā dehiṣu dṛśyate
Synonyms
Translation
[Jarāsandha said:] Listen, Śiśupāla, O tiger among men, give up your depression. After all, embodied beings’ happiness and unhappiness is never seen to be permanent, O King.
Devanagari
यथा दारुमयी योषित् नृत्यते कुहकेच्छया ।
एवमीश्वरतन्त्रोऽयमीहते सुखदु:खयो: ॥ १२ ॥
एवमीश्वरतन्त्रोऽयमीहते सुखदु:खयो: ॥ १२ ॥
Verse text
yathā dāru-mayī yoṣit
nṛtyate kuhakecchayā
evam īśvara-tantro ’yam
īhate sukha-duḥkhayoḥ
nṛtyate kuhakecchayā
evam īśvara-tantro ’yam
īhate sukha-duḥkhayoḥ
Synonyms
Translation
Just as a puppet in the form of a woman dances by the desire of the puppeteer, so this world, controlled by the Supreme Lord, struggles in both happiness and misery.
Purport
By the will of the Supreme Lord, living beings are awarded the proper results of their own activities. One who understands the Absolute Truth surrenders to the Absolute Truth, the Supreme Personality of Godhead, and is no longer considered to be within the material system of existence. Since those endeavoring within the material system, or world, are necessarily trying to exploit the creation of God, they must be subjected to reactions, which are perceived by the conditioned souls as miserable and joyful. In fact, the entire material way of life is a fiasco when seen from the perspective of absolute bliss.
Devanagari
शौरे: सप्तदशाहं वै संयुगानि पराजित: ।
त्रयोविंशतिभि: सैन्यैर्जिग्ये एकमहं परम् ॥ १३ ॥
त्रयोविंशतिभि: सैन्यैर्जिग्ये एकमहं परम् ॥ १३ ॥
Verse text
śaureḥ sapta-daśāhaṁ vai
saṁyugāni parājitaḥ
trayo-viṁśatibhiḥ sainyair
jigye ekam ahaṁ param
saṁyugāni parājitaḥ
trayo-viṁśatibhiḥ sainyair
jigye ekam ahaṁ param
Synonyms
Translation
In battle with Kṛṣṇa I and my twenty-three armies lost seventeen times; only once did I defeat Him.
Purport
Jarāsandha offers his own life as an example of the inevitable happiness and distress of this material world.
Devanagari
तथाप्यहं न शोचामि न प्रहृष्यामि कर्हिचित् ।
कालेन दैवयुक्तेन जानन् विद्रावितं जगत् ॥ १४ ॥
कालेन दैवयुक्तेन जानन् विद्रावितं जगत् ॥ १४ ॥
Verse text
tathāpy ahaṁ na śocāmi
na prahṛṣyāmi karhicit
kālena daiva-yuktena
jānan vidrāvitaṁ jagat
na prahṛṣyāmi karhicit
kālena daiva-yuktena
jānan vidrāvitaṁ jagat
Synonyms
Translation
But still I never lament or rejoice, because I know this world is driven by time and fate.
Purport
Having stated that the Supreme Lord controls this world, Jarāsandha explains the specific method of control. It should be remembered that in the Vedic context kāla, or time, does not refer merely to a system of measuring planetary movements such as days, weeks, months and years but rather to the way things are being moved. Everything is moving according to its destiny, and this destiny is also described as “time,” since everyone’s destiny is revealed and imposed by the movements of time.
Devanagari
अधुनापि वयं सर्वे वीरयूथपयूथपा: ।
पराजिता: फल्गुतन्त्रैर्यदुभि: कृष्णपालितै: ॥ १५ ॥
पराजिता: फल्गुतन्त्रैर्यदुभि: कृष्णपालितै: ॥ १५ ॥
Verse text
adhunāpi vayaṁ sarve
vīra-yūthapa-yūthapāḥ
parājitāḥ phalgu-tantrair
yadubhiḥ kṛṣṇa-pālitaiḥ
vīra-yūthapa-yūthapāḥ
parājitāḥ phalgu-tantrair
yadubhiḥ kṛṣṇa-pālitaiḥ
Synonyms
Translation
And now all of us, great commanders of military leaders, have been defeated by the Yadus and their small entourage, who are protected by Kṛṣṇa.
Devanagari
रिपवो जिग्युरधुना काल आत्मानुसारिणि ।
तदा वयं विजेष्यामो यदा काल: प्रदक्षिण: ॥ १६ ॥
तदा वयं विजेष्यामो यदा काल: प्रदक्षिण: ॥ १६ ॥
Verse text
ripavo jigyur adhunā
kāla ātmānusāriṇi
tadā vayaṁ vijeṣyāmo
yadā kālaḥ pradakṣiṇaḥ
kāla ātmānusāriṇi
tadā vayaṁ vijeṣyāmo
yadā kālaḥ pradakṣiṇaḥ
Synonyms
Translation
Now our enemies have conquered because time favors them, but in the future, when time is auspicious for us, we shall conquer.
Devanagari
श्रीशुक उवाच
एवं प्रबोधितो मित्रैश्चैद्योऽगात् सानुग: पुरम् ।
हतशेषा: पुनस्तेऽपि ययु: स्वं स्वं पुरं नृपा: ॥ १७ ॥
एवं प्रबोधितो मित्रैश्चैद्योऽगात् सानुग: पुरम् ।
हतशेषा: पुनस्तेऽपि ययु: स्वं स्वं पुरं नृपा: ॥ १७ ॥
Verse text
śrī-śuka uvāca
evaṁ prabodhito mitraiś
caidyo ’gāt sānugaḥ puram
hata-śeṣāḥ punas te ’pi
yayuḥ svaṁ svaṁ puraṁ nṛpāḥ
evaṁ prabodhito mitraiś
caidyo ’gāt sānugaḥ puram
hata-śeṣāḥ punas te ’pi
yayuḥ svaṁ svaṁ puraṁ nṛpāḥ
Synonyms
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; evam — thus; prabodhitaḥ — persuaded; mitraiḥ — by his friends; caidyaḥ — Śiśupāla; agāt — went; sa-anugaḥ — with his followers; puram — to his city; hata — from the killed; śeṣāḥ — who remained; punaḥ — again; te — they; api — also; yayuḥ — went; svam svam — each to his own; puram — city; nṛpāḥ — kings.
Translation
Śukadeva Gosvāmī said: Thus persuaded by his friends, Śiśupāla took his followers and went back to his capital. The surviving warriors also returned to their respective cities.
Devanagari
रुक्मी तु राक्षसोद्वाहं कृष्णद्विडसहन् स्वसु: ।
पृष्ठतोऽन्वगमत् कृष्णमक्षौहिण्या वृतो बली ॥ १८ ॥
पृष्ठतोऽन्वगमत् कृष्णमक्षौहिण्या वृतो बली ॥ १८ ॥
Verse text
rukmī tu rākṣasodvāhaṁ
kṛṣṇa-dviḍ asahan svasuḥ
pṛṣṭhato ’nvagamat kṛṣṇam
akṣauhiṇyā vṛto balī
kṛṣṇa-dviḍ asahan svasuḥ
pṛṣṭhato ’nvagamat kṛṣṇam
akṣauhiṇyā vṛto balī
Synonyms
rukmī — Rukmī; tu — however; rākṣasa — in the style of demons; udvāham — the marriage; kṛṣṇa-dviṭ — the hater of Kṛṣṇa; asahan — unable to bear; svasuḥ — of his sister; pṛṣṭhataḥ — from behind; anvagamat — he followed; kṛṣṇam — Lord Kṛṣṇa; akṣauhiṇyā — by an entire akṣauhiṇī division; vṛtaḥ — surrounded; balī — powerful.
Translation
Powerful Rukmī, however, was especially envious of Kṛṣṇa. He could not bear the fact that Kṛṣṇa had carried off his sister to marry her in the Rākṣasa style. Thus he pursued the Lord with an entire military division.
Devanagari
रुक्म्यमर्षी सुसंरब्ध: शृण्वतां सर्वभूभुजाम् ।
प्रतिजज्ञे महाबाहुर्दंशित: सशरासन: ॥ १९ ॥
अहत्वा समरे कृष्णमप्रत्यूह्य च रुक्मिणीम् ।
कुण्डिनं न प्रवेक्ष्यामि सत्यमेतद् ब्रवीमि व: ॥ २० ॥
प्रतिजज्ञे महाबाहुर्दंशित: सशरासन: ॥ १९ ॥
अहत्वा समरे कृष्णमप्रत्यूह्य च रुक्मिणीम् ।
कुण्डिनं न प्रवेक्ष्यामि सत्यमेतद् ब्रवीमि व: ॥ २० ॥
Verse text
rukmy amarṣī su-saṁrabdhaḥ
śṛṇvatāṁ sarva-bhūbhujām
pratijajñe mahā-bāhur
daṁśitaḥ sa-śarāsanaḥ
śṛṇvatāṁ sarva-bhūbhujām
pratijajñe mahā-bāhur
daṁśitaḥ sa-śarāsanaḥ
ahatvā samare kṛṣṇam
apratyūhya ca rukmiṇīm
kuṇḍinaṁ na pravekṣyāmi
satyam etad bravīmi vaḥ
apratyūhya ca rukmiṇīm
kuṇḍinaṁ na pravekṣyāmi
satyam etad bravīmi vaḥ
Synonyms
rukmī — Rukmī; amarṣī — intolerant; su-saṁrabdhaḥ — extremely angry; śṛṇvatām — while they listened; sarva — all; bhū-bhujām — the kings; pratijajñe — he swore; mahā-bāhuḥ — mighty-armed; daṁśitaḥ — wearing his armor; sa-śarāsanaḥ — with his bow; ahatvā — without killing; samare — in battle; kṛṣṇam — Kṛṣṇa; apratyūhya — without bringing back; ca — and; rukmiṇīm — Rukmiṇī; kuṇḍinam — the city of Kuṇḍina; na pravekṣyāmi — I shall not enter; satyam — in truth; etat — this; bravīmi — I say; vaḥ — to all of you.
Translation
Frustrated and enraged, mighty-armed Rukmī, dressed in armor and wielding his bow, had sworn before all the kings, “I shall not again enter Kuṇḍina if I do not kill Kṛṣṇa in battle and bring Rukmiṇī back with me. I swear this to you.”
Purport
Rukmī spoke these angry words and then set off to pursue Lord Kṛṣṇa, as described in the following verses.
Devanagari
इत्युक्त्वा रथमारुह्य सारथिं प्राह सत्वर: ।
चोदयाश्वान् यत: कृष्ण: तस्य मे संयुगं भवेत् ॥ २१ ॥
चोदयाश्वान् यत: कृष्ण: तस्य मे संयुगं भवेत् ॥ २१ ॥
Verse text
ity uktvā ratham āruhya
sārathiṁ prāha satvaraḥ
codayāśvān yataḥ kṛṣṇaḥ
tasya me saṁyugaṁ bhavet
sārathiṁ prāha satvaraḥ
codayāśvān yataḥ kṛṣṇaḥ
tasya me saṁyugaṁ bhavet
Synonyms
Translation
Having said this, he had mounted his chariot and told his charioteer, “Drive the horses quickly to where Kṛṣṇa is. He and I must fight.
Devanagari
अद्याहं निशितैर्बाणैर्गोपालस्य सुदुर्मते: ।
नेष्ये वीर्यमदं येन स्वसा मे प्रसभं हृता ॥ २२ ॥
नेष्ये वीर्यमदं येन स्वसा मे प्रसभं हृता ॥ २२ ॥
Verse text
adyāhaṁ niśitair bāṇair
gopālasya su-durmateḥ
neṣye vīrya-madaṁ yena
svasā me prasabhaṁ hṛtā
gopālasya su-durmateḥ
neṣye vīrya-madaṁ yena
svasā me prasabhaṁ hṛtā
Synonyms
Translation
“This wicked-minded cowherd boy, infatuated with His prowess, has violently abducted my sister. But today I will remove His pride with my sharp arrows.”
Purport
Śrīla Śrīdhara Svāmī explains that gopālasya actually means “of the protector of the Vedas,” while durmateḥ means “of Him whose beautiful mind is compassionate even toward the wicked.” Śrīla Viśvanātha Cakravartī adds that the real meaning of what Rukmī said is that today, fighting with Lord Kṛṣṇa, Rukmī would relieve himself of his pretensions to being a great hero.
Devanagari
विकत्थमान: कुमतिरीश्वरस्याप्रमाणवित् ।
रथेनैकेन गोविन्दं तिष्ठ तिष्ठेत्यथाह्वयत् ॥ २३ ॥
रथेनैकेन गोविन्दं तिष्ठ तिष्ठेत्यथाह्वयत् ॥ २३ ॥
Verse text
vikatthamānaḥ kumatir
īśvarasyāpramāṇa-vit
rathenaikena govindaṁ
tiṣṭha tiṣṭhety athāhvayat
īśvarasyāpramāṇa-vit
rathenaikena govindaṁ
tiṣṭha tiṣṭhety athāhvayat
Synonyms
Translation
Boasting thus, foolish Rukmī, ignorant of the true extent of the Supreme Lord’s power, approached Lord Govinda in his lone chariot and challenged Him, “Just stand and fight!”
Purport
It appears from these verses that though Rukmī set out with an entire military division, he personally rushed up to Lord Kṛṣṇa to fight with Him.
Devanagari
धनुर्विकृष्य सुदृढं जघ्ने कृष्णं त्रिभि: शरै: ।
आह चात्र क्षणं तिष्ठ यदूनां कुलपांसन ॥ २४ ॥
आह चात्र क्षणं तिष्ठ यदूनां कुलपांसन ॥ २४ ॥
Verse text
dhanur vikṛṣya su-dṛḍhaṁ
jaghne kṛṣṇaṁ tribhiḥ śaraiḥ
āha cātra kṣaṇaṁ tiṣṭha
yadūnāṁ kula-pāṁsana
jaghne kṛṣṇaṁ tribhiḥ śaraiḥ
āha cātra kṣaṇaṁ tiṣṭha
yadūnāṁ kula-pāṁsana
Synonyms
Translation
Rukmī drew his bow with great strength and struck Lord Kṛṣṇa with three arrows. Then he said, “Stand here for a moment, O defiler of the Yadu dynasty!
Purport
Śrīla Śrīdhara Svāmī points out that kula-pāṁsana may be understood as a combination of the words kula-pa, “O master of the Yadu dynasty,” and aṁsana, “O expert killer of enemies.” The ācārya gives the grammatical details that make this interpretation possible.
Devanagari
यत्र यासि स्वसारं मे मुषित्वा ध्वाङ्क्षवद्धवि: ।
हरिष्येऽद्य मदं मन्द मायिन: कूटयोधिन: ॥ २५ ॥
हरिष्येऽद्य मदं मन्द मायिन: कूटयोधिन: ॥ २५ ॥
Verse text
yatra yāsi svasāraṁ me
muṣitvā dhvāṅkṣa-vad dhaviḥ
hariṣye ’dya madaṁ manda
māyinaḥ kūṭa-yodhinaḥ
muṣitvā dhvāṅkṣa-vad dhaviḥ
hariṣye ’dya madaṁ manda
māyinaḥ kūṭa-yodhinaḥ
Synonyms
Translation
“Wherever You go, carrying off my sister like a crow stealing sacrificial butter, I will follow. This very day I shall relieve You of Your false pride, You fool, You deceiver, You cheater in battle!
Purport
In his hysterical attack, Rukmī displays the very qualities he attributes to Śrī Kṛṣṇa. Every living being is part and parcel of the Lord and belongs to the Lord. Therefore Rukmī was like a crow trying to steal the sacrificial offering meant for the enjoyment of the Lord.
Devanagari
यावन्न मे हतो बाणै: शयीथा मुञ्च दारीकाम् ।
स्मयन् कृष्णो धनुश्छित्त्वा षड्भिर्विव्याध रुक्मिणम् ॥ २६ ॥
स्मयन् कृष्णो धनुश्छित्त्वा षड्भिर्विव्याध रुक्मिणम् ॥ २६ ॥
Verse text
yāvan na me hato bāṇaiḥ
śayīthā muñca dārīkām
smayan kṛṣṇo dhanuś chittvā
ṣaḍbhir vivyādha rukmiṇam
śayīthā muñca dārīkām
smayan kṛṣṇo dhanuś chittvā
ṣaḍbhir vivyādha rukmiṇam
Synonyms
Translation
“Release the girl before You are struck dead by my arrows and made to lie down!” In response to this, Lord Kṛṣṇa smiled, and with six arrows He struck Rukmī and broke his bow.
Purport
Śrīla Viśvanātha Cakravartī points out that in fact Lord Kṛṣṇa was meant to lie down together with Rukmiṇī on a beautiful bed of flowers, but out of shyness Rukmī did not directly mention this point.
Devanagari
अष्टभिश्चतुरो वाहान् द्वाभ्यां सूतं ध्वजं त्रिभि: ।
स चान्यद्धनुराधाय कृष्णं विव्याध पञ्चभि: ॥ २७ ॥
स चान्यद्धनुराधाय कृष्णं विव्याध पञ्चभि: ॥ २७ ॥
Verse text
aṣṭabhiś caturo vāhān
dvābhyāṁ sūtaṁ dhvajaṁ tribhiḥ
sa cānyad dhanur ādhāya
kṛṣṇaṁ vivyādha pañcabhiḥ
dvābhyāṁ sūtaṁ dhvajaṁ tribhiḥ
sa cānyad dhanur ādhāya
kṛṣṇaṁ vivyādha pañcabhiḥ
Synonyms
Translation
The Lord struck Rukmī’s four horses with eight arrows, his chariot driver with two, and the chariot’s flag with three. Rukmī grabbed another bow and struck Lord Kṛṣṇa with five arrows.
Devanagari
तैस्ताडित: शरौघैस्तु चिच्छेद धनुरच्युत: ।
पुनरन्यदुपादत्त तदप्यच्छिनदव्यय: ॥ २८ ॥
पुनरन्यदुपादत्त तदप्यच्छिनदव्यय: ॥ २८ ॥
Verse text
tais tāditaḥ śaraughais tu
ciccheda dhanur acyutaḥ
punar anyad upādatta
tad apy acchinad avyayaḥ
ciccheda dhanur acyutaḥ
punar anyad upādatta
tad apy acchinad avyayaḥ
Synonyms
Translation
Although hit by these many arrows, Lord Acyuta again broke Rukmī’s bow. Rukmī picked up yet another bow, but the infallible Lord broke that one to pieces as well.
Devanagari
परिघं पट्टिशं शूलं चर्मासी शक्तितोमरौ ।
यद् यदायुधमादत्त तत्सर्वं सोऽच्छिनद्धरि: ॥ २९ ॥
यद् यदायुधमादत्त तत्सर्वं सोऽच्छिनद्धरि: ॥ २९ ॥
Verse text
parighaṁ paṭṭiśaṁ śūlaṁ
carmāsī śakti-tomarau
yad yad āyudham ādatta
tat sarvaṁ so ’cchinad dhariḥ
carmāsī śakti-tomarau
yad yad āyudham ādatta
tat sarvaṁ so ’cchinad dhariḥ
Synonyms
Translation
Iron bludgeon, three-pointed spear, sword and shield, pike, javelin — whatever weapon Rukmī picked up, Lord Hari smashed it to bits.
Devanagari
ततो रथादवप्लुत्य खड्गपाणिर्जिघांसया ।
कृष्णमभ्यद्रवत् क्रुद्ध: पतङ्ग इव पावकम् ॥ ३० ॥
कृष्णमभ्यद्रवत् क्रुद्ध: पतङ्ग इव पावकम् ॥ ३० ॥
Verse text
tato rathād avaplutya
khaḍga-pāṇir jighāṁsayā
kṛṣṇam abhyadravat kruddhaḥ
pataṅga iva pāvakam
khaḍga-pāṇir jighāṁsayā
kṛṣṇam abhyadravat kruddhaḥ
pataṅga iva pāvakam
Synonyms
Translation
Then Rukmī leaped down from his chariot and, sword in hand, rushed furiously toward Kṛṣṇa to kill Him, like a bird flying into the wind.
Devanagari
तस्य चापतत: खड्गं तिलशश्चर्म चेषुभि: ।
छित्त्वासिमाददे तिग्मं रुक्मिणं हन्तुमुद्यत: ॥ ३१ ॥
छित्त्वासिमाददे तिग्मं रुक्मिणं हन्तुमुद्यत: ॥ ३१ ॥
Verse text
tasya cāpatataḥ khaḍgaṁ
tilaśaś carma ceṣubhiḥ
chittvāsim ādade tigmaṁ
rukmiṇaṁ hantum udyataḥ
tilaśaś carma ceṣubhiḥ
chittvāsim ādade tigmaṁ
rukmiṇaṁ hantum udyataḥ
Synonyms
Translation
As Rukmī attacked Him, the Lord shot arrows that broke Rukmī’s sword and shield into small pieces. Kṛṣṇa then took up His own sharp sword and prepared to kill Rukmī.
Devanagari
दृष्ट्वा भ्रातृवधोद्योगं रुक्मिणी भयविह्वला ।
पतित्वा पादयोर्भर्तुरुवाच करुणं सती ॥ ३२ ॥
पतित्वा पादयोर्भर्तुरुवाच करुणं सती ॥ ३२ ॥
Verse text
dṛṣṭvā bhrātṛ-vadhodyogaṁ
rukmiṇī bhaya-vihvalā
patitvā pādayor bhartur
uvāca karuṇaṁ satī
rukmiṇī bhaya-vihvalā
patitvā pādayor bhartur
uvāca karuṇaṁ satī
Synonyms
Translation
Seeing Lord Kṛṣṇa ready to kill her brother, saintly Rukmiṇī was filled with alarm. She fell at her husband’s feet and piteously spoke as follows.
Devanagari
श्रीरुक्मिण्युवाच
योगेश्वराप्रमेयात्मन् देवदेव जगत्पते ।
हन्तुं नार्हसि कल्याण भ्रातरं मे महाभुज ॥ ३३ ॥
योगेश्वराप्रमेयात्मन् देवदेव जगत्पते ।
हन्तुं नार्हसि कल्याण भ्रातरं मे महाभुज ॥ ३३ ॥
Verse text
śrī-rukmiṇy uvāca
yogeśvarāprameyātman
deva-deva jagat-pate
hantuṁ nārhasi kalyāṇa
bhrātaraṁ me mahā-bhuja
yogeśvarāprameyātman
deva-deva jagat-pate
hantuṁ nārhasi kalyāṇa
bhrātaraṁ me mahā-bhuja
Synonyms
śrī-rukmiṇī uvāca — Śrī Rukmiṇī said; yoga-īśvara — O controller of all mystic power; aprameya-ātman — O immeasurable one; deva-deva — O Lord of lords; jagat-pate — O master of the universe; hantum na arhasi — please do not kill; kalyāṇa — O all auspicious one; bhrātaram — brother; me — my; mahā-bhuja — O mighty-armed one.
Translation
Śrī Rukmiṇī said: O controller of all mystic power, immeasurable one, Lord of lords, master of the universe! O all auspicious and mighty-armed one, please do not kill my brother!
Devanagari
श्रीशुक उवाच
तया परित्रासविकम्पिताङ्गया
शुचावशुष्यन्मुखरुद्धकण्ठया ।
कातर्यविस्रंसितहेममालया
गृहीतपाद: करुणो न्यवर्तत ॥ ३४ ॥
तया परित्रासविकम्पिताङ्गया
शुचावशुष्यन्मुखरुद्धकण्ठया ।
कातर्यविस्रंसितहेममालया
गृहीतपाद: करुणो न्यवर्तत ॥ ३४ ॥
Verse text
śrī-śuka uvāca
tayā paritrāsa-vikampitāṅgayā
śucāvaśuṣyan-mukha-ruddha-kaṇṭhayā
kātarya-visraṁsita-hema-mālayā
gṛhīta-pādaḥ karuṇo nyavartata
tayā paritrāsa-vikampitāṅgayā
śucāvaśuṣyan-mukha-ruddha-kaṇṭhayā
kātarya-visraṁsita-hema-mālayā
gṛhīta-pādaḥ karuṇo nyavartata
Synonyms
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; tayā — by her; paritrāsa — in total fear; vikampita — trembling; aṅgayā — whose limbs; śucā — out of sorrow; avaśuṣyat — drying up; mukha — whose mouth; ruddha — and choked; kaṇṭhayā — whose throat; kātarya — in her agitation; visraṁsita — disheveled; hema — golden; mālayā — whose necklace; gṛhīta — held; pādaḥ — His feet; karuṇaḥ — compassionate; nyavartata — He desisted.
Translation
Śukadeva Gosvāmī said: Rukmiṇī’s utter fear caused her limbs to tremble and her mouth to dry up, while her throat choked up out of sorrow. And in her agitation her golden necklace scattered. She grasped Kṛṣṇa’s feet, and the Lord, feeling compassionate, desisted.
Purport
Śrīla Viśvanātha Cakravartī quotes the “worldly rule” that one’s sister is the personification of mercy: dayāyā bhaginī mūrtiḥ. Even though Rukmī was wicked and was opposed to his sister’s best interest, Rukmiṇī was compassionate toward him, and the Lord shared her compassion.
Devanagari
चैलेन बद्ध्वा तमसाधुकारीणं
सश्मश्रुकेशं प्रवपन् व्यरूपयत् ।
तावन्ममर्दु: परसैन्यमद्भुतं
यदुप्रवीरा नलिनीं यथा गजा: ॥ ३५ ॥
सश्मश्रुकेशं प्रवपन् व्यरूपयत् ।
तावन्ममर्दु: परसैन्यमद्भुतं
यदुप्रवीरा नलिनीं यथा गजा: ॥ ३५ ॥
Verse text
cailena baddhvā tam asādhu-kārīṇaṁ
sa-śmaśru-keśaṁ pravapan vyarūpayat
tāvan mamarduḥ para-sainyam adbhutaṁ
yadu-pravīrā nalinīṁ yathā gajāḥ
sa-śmaśru-keśaṁ pravapan vyarūpayat
tāvan mamarduḥ para-sainyam adbhutaṁ
yadu-pravīrā nalinīṁ yathā gajāḥ
Synonyms
cailena — with a strip of cloth; baddhvā — tying up; tam — him; asādhu-kāriṇam — the evil-doer; sa-śmaśru-keśam — leaving some of his mustache and hair remaining; pravapan — by shaving him; vyarūpayat — made him disfigured; tāvat — by then; mamarduḥ — they had crushed; para — opposing; sainyam — the army; adbhutam — extraordinary; yadu-pravīrāḥ — the heroes of the Yadu dynasty; nalinīm — a lotus flower; yathā — as; gajāḥ — elephants.
Translation
Lord Kṛṣṇa tied up the evil-doer with a strip of cloth. He then proceeded to disfigure Rukmī by comically shaving him, leaving parts of his mustache and hair. By that time the Yadu heroes had crushed the extraordinary army of their opponents, just as elephants crush a lotus flower.
Purport
Lord Kṛṣṇa used His same sharp sword to give the wicked Rukmī a peculiar haircut.
Devanagari
कृष्णान्तिकमुपव्रज्य ददृशुस्तत्र रुक्मिणम् ।
तथाभूतं हतप्रायं दृष्ट्वा सङ्कर्षणो विभु: ।
विमुच्य बद्धं करुणो भगवान् कृष्णमब्रवीत् ॥ ३६ ॥
तथाभूतं हतप्रायं दृष्ट्वा सङ्कर्षणो विभु: ।
विमुच्य बद्धं करुणो भगवान् कृष्णमब्रवीत् ॥ ३६ ॥
Verse text
kṛṣṇāntikam upavrajya
dadṛśus tatra rukmiṇam
tathā-bhūtaṁ hata-prāyaṁ
dṛṣṭvā saṅkarṣaṇo vibhuḥ
vimucya baddhaṁ karuṇo
bhagavān kṛṣṇam abravīt
dadṛśus tatra rukmiṇam
tathā-bhūtaṁ hata-prāyaṁ
dṛṣṭvā saṅkarṣaṇo vibhuḥ
vimucya baddhaṁ karuṇo
bhagavān kṛṣṇam abravīt
Synonyms
kṛṣṇa — of Kṛṣṇa; antikam — the proximity; upavrajya — approaching; dadṛśuḥ — they (the Yadu soldiers) saw; tatra — there; rukmiṇam — Rukmī; tathā-bhūtam — in such a condition; hata — dead; prāyam — practically; dṛṣṭvā — seeing; saṅkarṣaṇaḥ — Balarāma; vibhuḥ — the omnipotent; vimucya — releasing; baddham — the bound-up (Rukmī); karuṇaḥ — compassionate; bhagavān — the Lord; kṛṣṇam — to Kṛṣṇa; abravīt — said.
Translation
As the Yadus approached Lord Kṛṣṇa, they saw Rukmī in this sorry condition, practically dying of shame. When the all-powerful Lord Balarāma saw Rukmī, He compassionately released him and spoke the following to Lord Kṛṣṇa.
Devanagari
असाध्विदं त्वया कृष्ण कृतमस्मज्जुगुप्सितम् ।
वपनं श्मश्रुकेशानां वैरूप्यं सुहृदो वध: ॥ ३७ ॥
वपनं श्मश्रुकेशानां वैरूप्यं सुहृदो वध: ॥ ३७ ॥
Verse text
asādhv idaṁ tvayā kṛṣṇa
kṛtam asmaj-jugupsitam
vapanaṁ śmaśru-keśānāṁ
vairūpyaṁ suhṛdo vadhaḥ
kṛtam asmaj-jugupsitam
vapanaṁ śmaśru-keśānāṁ
vairūpyaṁ suhṛdo vadhaḥ
Synonyms
Translation
[Lord Balarāma said:] My dear Kṛṣṇa, You have acted improperly! This deed will bring shame on Us, for to disfigure a close relative by shaving off his mustache and hair is as good as killing him.
Purport
Omniscient Balarāma knew that Rukmī was the guilty party, but to encourage the lamenting Rukmiṇī He decided to gently reproach Śrī Kṛṣṇa
Devanagari
मैवास्मान् साध्व्यसूयेथा भ्रातुर्वैरूप्यचिन्तया ।
सुखदु:खदो न चान्योऽस्ति यत: स्वकृतभुक् पुमान् ॥ ३८ ॥
सुखदु:खदो न चान्योऽस्ति यत: स्वकृतभुक् पुमान् ॥ ३८ ॥
Verse text
maivāsmān sādhvy asūyethā
bhrātur vairūpya-cintayā
sukha-duḥkha-do na cānyo ’sti
yataḥ sva-kṛta-bhuk pumān
bhrātur vairūpya-cintayā
sukha-duḥkha-do na cānyo ’sti
yataḥ sva-kṛta-bhuk pumān
Synonyms
mā — please do not; eva — indeed; asmān — toward Us; sādhvi — O saintly lady; asūyethāḥ — feel inimical; bhrātuḥ — of your brother; vairūpya — over the disfigurement; cintayā — out of concern; sukha — of happiness; duḥkha — and unhappiness; daḥ — bestower; na — not; ca — and; anyaḥ — anyone else; asti — there is; yataḥ — since; sva — of his own; kṛta — action; bhuk — the sufferer of the reaction; pumān — a man.
Translation
Saintly lady, please do not be displeased with Us out of anxiety for your brother’s disfigurement. No one but oneself is responsible for one’s joy and grief, for a man experiences the result of his own deeds.
Devanagari
बन्धुर्वधार्हदोषोऽपि न बन्धोर्वधमर्हति ।
त्याज्य: स्वेनैव दोषेण हत: किं हन्यते पुन: ॥ ३९ ॥
त्याज्य: स्वेनैव दोषेण हत: किं हन्यते पुन: ॥ ३९ ॥
Verse text
bandhur vadhārha-doṣo ’pi
na bandhor vadham arhati
tyājyaḥ svenaiva doṣeṇa
hataḥ kiṁ hanyate punaḥ
na bandhor vadham arhati
tyājyaḥ svenaiva doṣeṇa
hataḥ kiṁ hanyate punaḥ
Synonyms
bandhuḥ — a relative; vadha — being killed; arha — which merits; doṣaḥ — whose wrong-doing; api — even though; na — not; bandhoḥ — from a relative; vadham — being killed; arhati — deserves; tyājyaḥ — to be cast out; svena eva — by his own; doṣeṇa — fault; hataḥ — killed; kim — why; hanyate — is to be killed; punaḥ — again.
Translation
[Again addressing Kṛṣṇa, Balarāma said:] A relative should not be killed even if his wrongdoing warrants capital punishment. Rather, he should be thrown out of the family. Since he has already been killed by his own sin, why kill him again?
Purport
To further encourage Lady Rukmiṇī, Balarāma again emphasizes that Kṛṣṇa should not humiliate Rukmī.
Devanagari
क्षत्रियाणामयं धर्म: प्रजापतिविनिर्मित: ।
भ्रातापि भ्रातरं हन्याद् येन घोरतमस्तत: ॥ ४० ॥
भ्रातापि भ्रातरं हन्याद् येन घोरतमस्तत: ॥ ४० ॥
Verse text
kṣatriyāṇām ayaṁ dharmaḥ
prajāpati-vinirmitaḥ
bhrātāpi bhrātaraṁ hanyād
yena ghoratamas tataḥ
prajāpati-vinirmitaḥ
bhrātāpi bhrātaraṁ hanyād
yena ghoratamas tataḥ
Synonyms
kṣatriyāṇām — of warriors; ayam — this; dharmaḥ — code of sacred duty; prajāpati — by the original progenitor, Lord Brahmā; vinirmitaḥ — established; bhrātā — a brother; api — even; bhrātaram — his brother; hanyāt — has to kill; yena — by which (code); ghora-tamaḥ — most terrible; tataḥ — therefore.
Translation
[Turning to Rukmiṇī, Balarāma continued:] The code of sacred duty for warriors established by Lord Brahmā enjoins that one may have to kill even his own brother. That is indeed a most dreadful law.
Purport
Lord Balarāma, in the interest of fairness, is giving a complete analysis of the situation. Although one should not kill a relative, there are extenuating circumstances according to military codes. In the American Civil War, which took place in the 1860s, many families were divided between the army of the North and that of the South, and thus fratricidal killing unfortunately became a common affair. Such killing is certainly ghoratama, most dreadful. Yet such is the nature of the material world, where duty, honor and so-called justice often create conflict. Only on the spiritual platform, in pure Kṛṣṇa consciousness, can we transcend the unacceptable pain of material existence. Rukmī was maddened by pride and envy and thus could not understand anything about Kṛṣṇa or Kṛṣṇa consciousness.
Devanagari
राज्यस्य भूमेर्वित्तस्य स्त्रियो मानस्य तेजस: ।
मानिनोऽन्यस्य वा हेतो: श्रीमदान्धा: क्षिपन्ति हि ॥ ४१ ॥
मानिनोऽन्यस्य वा हेतो: श्रीमदान्धा: क्षिपन्ति हि ॥ ४१ ॥
Verse text
rājyasya bhūmer vittasya
striyo mānasya tejasaḥ
mānino ’nyasya vā hetoḥ
śrī-madāndhāḥ kṣipanti hi
striyo mānasya tejasaḥ
mānino ’nyasya vā hetoḥ
śrī-madāndhāḥ kṣipanti hi
Synonyms
rājyasya — of kingdom; bhūmeḥ — of land; vittasya — of wealth; striyaḥ — of a woman; mānasya — of honor; tejasaḥ — of power; māninaḥ — those who are proud; anyasya — of something else; vā — or; hetoḥ — for the reason; śrī — in their opulence; mada — by their intoxication; andhāḥ — blinded; kṣipanti — they commit insult; hi — indeed.
Translation
[Again Balarāma addressed Kṛṣṇa:] Blinded by conceit with their personal opulences, proud men offend others for the sake of such things as kingdom, land, wealth, women, honor and power.
Purport
Lord Kṛṣṇa was originally meant to marry Rukmiṇī. All along this was the best arrangement for all concerned, and yet from the beginning Rukmī had maliciously opposed this beautiful arrangement. When his sister’s desire was finally fulfilled and she was taken by Kṛṣṇa, he viciously attacked the Lord with vulgar insults and mortal weapons. In return Lord Kṛṣṇa tied him up and partially clipped his hair and mustache. While certainly humiliating for a puffed-up prince like Rukmī, his punishment was a mere slap on the wrist, considering what he had done.
Devanagari
तवेयं विषमा बुद्धि: सर्वभूतेषु दुर्हृदाम् ।
यन्मन्यसे सदाभद्रं सुहृदां भद्रमज्ञवत् ॥ ४२ ॥
यन्मन्यसे सदाभद्रं सुहृदां भद्रमज्ञवत् ॥ ४२ ॥
Verse text
taveyaṁ viṣamā buddhiḥ
sarva-bhūteṣu durhṛdām
yan manyase sadābhadraṁ
suhṛdāṁ bhadram ajña-vat
sarva-bhūteṣu durhṛdām
yan manyase sadābhadraṁ
suhṛdāṁ bhadram ajña-vat
Synonyms
Translation
[To Rukmiṇī Balarāma said:] Your attitude is unfair, for like an ignorant person you wish good to those who are inimical to all living beings and who have done evil to your true well-wishers.
Devanagari
आत्ममोहो नृणामेव कल्पते देवमायया ।
सुहृद् दुर्हृदुदासीन इति देहात्ममानिनाम् ॥ ४३ ॥
सुहृद् दुर्हृदुदासीन इति देहात्ममानिनाम् ॥ ४३ ॥
Verse text
ātma-moho nṛṇām eva
kalpate deva-māyayā
suhṛd durhṛd udāsīna
iti dehātma-māninām
kalpate deva-māyayā
suhṛd durhṛd udāsīna
iti dehātma-māninām
Synonyms
ātma — about the self; mohaḥ — the bewilderment; nṛṇām — of men; eva — only; kalpate — is effected; deva — of the Supreme Lord; māyayā — by the illusory, material energy; suhṛt — a friend; durhṛt — an enemy; udāsīnaḥ — a neutral party; iti — thus thinking; deha — the body; ātma — as the self; māninām — for those who consider.
Translation
The Supreme Lord’s Māyā makes men forget their real selves, and thus, taking the body for the self, they consider others to be friends, enemies or neutral parties.
Devanagari
एक एव परो ह्यात्मा सर्वेषामपि देहिनाम् ।
नानेव गृह्यते मूढैर्यथा ज्योतिर्यथा नभ: ॥ ४४ ॥
नानेव गृह्यते मूढैर्यथा ज्योतिर्यथा नभ: ॥ ४४ ॥
Verse text
eka eva paro hy ātmā
sarveṣām api dehinām
nāneva gṛhyate mūḍhair
yathā jyotir yathā nabhaḥ
sarveṣām api dehinām
nāneva gṛhyate mūḍhair
yathā jyotir yathā nabhaḥ
Synonyms
Translation
Those who are bewildered perceive the one Supreme Soul, who resides in all embodied beings, as many, just as one may perceive the light in the sky, or the sky itself, as many.
Purport
The last line of this text, yathā jyotir yathā nabhaḥ, introduces two analogies in which we perceive one thing to be many. Jyotiḥ indicates the light of heavenly bodies such as the sun or moon. Although there is only one moon, we may see the moon reflected in pools, rivers, lakes and buckets of water. Then it would appear as if there were many moons, although there is only one. Similarly, we perceive a divine presence in each living being because the Supreme Lord is present everywhere, although He is one. The second analogy given here, yathā nabhaḥ, is that of the sky. If we have a row of sealed clay pots in a room, the sky, or air, is in each pot, although the sky itself is one.
The Śrīmad-Bhāgavatam (1.2.32) gives a similar analogy concerning fire and wood:
yathā hy avahito vahnir
dāruṣv ekaḥ sva-yoniṣu
nāneva bhāti viśvātmā
bhūteṣu ca tathā pumān
dāruṣv ekaḥ sva-yoniṣu
nāneva bhāti viśvātmā
bhūteṣu ca tathā pumān
“The Lord, as the Supersoul, pervades all things, just as fire permeates wood, and so He appears to be of many varieties, though He is the absolute one without a second.”
Devanagari
देह आद्यन्तवानेष द्रव्यप्राणगुणात्मक: ।
आत्मन्यविद्यया क्लृप्त: संसारयति देहिनम् ॥ ४५ ॥
आत्मन्यविद्यया क्लृप्त: संसारयति देहिनम् ॥ ४५ ॥
Verse text
deha ādy-antavān eṣa
dravya-prāṇa-guṇātmakaḥ
ātmany avidyayā kḷptaḥ
saṁsārayati dehinam
dravya-prāṇa-guṇātmakaḥ
ātmany avidyayā kḷptaḥ
saṁsārayati dehinam
Synonyms
dehaḥ — the material body; ādi — beginning; anta — and end; vān — having; eṣaḥ — this; dravya — of the physical elements; prāṇa — the senses; guṇa — and the primary modes of material nature (goodness, passion and ignorance); ātmakaḥ — composed; ātmani — on the self; avidyayā — by material ignorance; kḷptaḥ — imposed; saṁsārayati — causes to experience the cycle of birth and death; dehinam — an embodied being.
Translation
This material body, which has a beginning and an end, is composed of the physical elements, the senses and the modes of nature. The body, imposed on the self by material ignorance, causes one to experience the cycle of birth and death.
Purport
The material body, composed of various material qualities, elements and so on, attracts and repels the conditioned soul and thus entangles him in material existence. Because of our attraction and repulsion for our own body and other bodies, we establish temporary relationships, dedicate ourselves to great endeavors and sacrifices, concoct imaginary religions, make noble speeches and thoroughly involve ourselves in material illusion. As Shakespeare said, “All the world’s a stage.” Beyond the somewhat absurd theater of material existence is the real and meaningful world of Kṛṣṇa consciousness, the liberated life of pure souls devoted in loving service to the Supreme Lord.
Devanagari
नात्मनोऽन्येन संयोगो वियोगश्चासत: सति ।
तद्धेतुत्वात्तत्प्रसिद्धेर्दृग्रूपाभ्यां यथा रवे: ॥ ४६ ॥
तद्धेतुत्वात्तत्प्रसिद्धेर्दृग्रूपाभ्यां यथा रवे: ॥ ४६ ॥
Verse text
nātmano ’nyena saṁyogo
viyogaś casataḥ sati
tad-dhetutvāt tat-prasiddher
dṛg-rūpābhyāṁ yathā raveḥ
viyogaś casataḥ sati
tad-dhetutvāt tat-prasiddher
dṛg-rūpābhyāṁ yathā raveḥ
Synonyms
na — not; ātmanaḥ — for the self; anyena — with anything else; saṁyogaḥ — contact; viyogaḥ — separation; ca — and; asataḥ — with that which is insubstantial; sati — O discriminating one; tat — from it (the self); hetutvāt — because of originating; tat — by it (the self); prasiddheḥ — because of being revealed; dṛk — with the sense of vision; rūpābhyām — and visible form; yathā — as; raveḥ — for the sun.
Translation
O intelligent lady, the soul never undergoes contact with or separation from insubstantial, material objects, because the soul is their very origin and illuminator. Thus the soul resembles the sun, which neither comes in contact with nor separates from the sense of sight and what is seen.
Purport
As explained in the previous text, the conditioned soul ignorantly assumes himself to be the material body and thus rotates in the cycle of birth and death. In fact, matter and spirit are co-energies of the original source of everything, the Supreme Lord, who is the Absolute Truth.
As Lord Kṛṣṇa explains in the Bhagavad-gītā (7.5), jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat. The material world is sustained by the living beings’ desire to exploit it. The material world is like a prison. Criminals are determined to commit crimes, and thus the government finds it necessary to maintain a prison system. Similarly, the Supreme Lord maintains the material universes because the conditioned souls are determined to rebel against Him and try to enjoy without His loving cooperation. Thus here the phrase tad-dhetutvāt is used to describe the soul, meaning that the soul is the cause of matter assembling itself into a material body. The term tat-prasiddheḥ indicates that the soul is the cause of the body’s being perceived, and the same term also indicates that this fact is well known to the enlightened.
Besides its given meaning, the word ātmanaḥ in this verse may indicate the Supreme Soul, in which case the term tad-dhetutvāt indicates that Lord Kṛṣṇa expands His personal potency and thus manifests the material universe. Since the Lord exists eternally in His pure, spiritual body, He never becomes material, as indicated here.
Devanagari
जन्मादयस्तु देहस्य विक्रियानात्मन: क्वचित् ।
कलानामिव नैवेन्दोर्मृतिर्ह्यस्य कुहूरिव ॥ ४७ ॥
कलानामिव नैवेन्दोर्मृतिर्ह्यस्य कुहूरिव ॥ ४७ ॥
Verse text
janmādayas tu dehasya
vikriyā nātmanaḥ kvacit
kalānām iva naivendor
mṛtir hy asya kuhūr iva
vikriyā nātmanaḥ kvacit
kalānām iva naivendor
mṛtir hy asya kuhūr iva
Synonyms
janma-ādayaḥ — birth and so on; tu — but; dehasya — of the body; vikriyāḥ — transformations; na — not; ātmanaḥ — of the self; kvacit — ever; kalānām — of the phases; iva — as; na — not; eva — indeed; indoḥ — of the moon; mṛtiḥ — the death; hi — indeed; asya — of it; kuhūḥ — the new moon day; iva — as.
Translation
Birth and other transformations are undergone by the body but never by the self, just as change occurs for the moon’s phases but never for the moon, though the new-moon day may be called the moon’s “death.”
Purport
Lord Balarāma here explains how the conditioned souls identify with the body and how this identification should be given up. Certainly every ordinary person considers himself or herself young, middle-aged or old, healthy or sick. But such identification is an illusion, just as the waxing and waning of the moon is an illusion. When we identify ourselves with the material body, we lose our power to understand the soul.
Devanagari
यथा शयान आत्मानं विषयान् फलमेव च ।
अनुभुङ्क्ते ऽप्यसत्यर्थे तथाप्नोत्यबुधो भवम् ॥ ४८ ॥
अनुभुङ्क्ते ऽप्यसत्यर्थे तथाप्नोत्यबुधो भवम् ॥ ४८ ॥
Verse text
yathā śayāna ātmānaṁ
viṣayān phalam eva ca
anubhuṅkte ’py asaty arthe
tathāpnoty abudho bhavam
viṣayān phalam eva ca
anubhuṅkte ’py asaty arthe
tathāpnoty abudho bhavam
Synonyms
Translation
As a sleeping person perceives himself, the objects of sense enjoyment and the fruits of his acts within the illusion of a dream, so one who is unintelligent undergoes material existence.
Purport
As stated in śruti, asaṅgo hy ayaṁ puruṣaḥ: “The living being has no intimate connection with the material world.” This point is explained in the present verse. A similar statement is found in the Śrīmad-Bhāgavatam (11.22.56):
arthe ’hy avidyamāne ’pi
saṁsṛtir na nivartate
dhyāyato viṣayān asya
svapne ’narthāgamo yathā
saṁsṛtir na nivartate
dhyāyato viṣayān asya
svapne ’narthāgamo yathā
“For one who is meditating on sense gratification, material life, although lacking factual existence, does not go away, just as the unpleasant experiences of a dream do not.”
Devanagari
तस्मादज्ञानजं शोकमात्मशोषविमोहनम् ।
तत्त्वज्ञानेन निर्हृत्य स्वस्था भव शुचिस्मिते ॥ ४९ ॥
तत्त्वज्ञानेन निर्हृत्य स्वस्था भव शुचिस्मिते ॥ ४९ ॥
Verse text
tasmād ajñāna-jaṁ śokam
ātma-śoṣa-vimohanam
tattva-jñānena nirhṛtya
sva-sthā bhava śuci-smite
ātma-śoṣa-vimohanam
tattva-jñānena nirhṛtya
sva-sthā bhava śuci-smite
Synonyms
tasmāt — therefore; ajñāna — out of ignorance; jam — born; śokam — the lamentation; ātma — yourself; śoṣa — drying up; vimohanam — and bewildering; tattva — of the truth; jñānena — with knowledge; nirhṛtya — dispelling; sva-sthā — reinstated in your natural mood; bhava — please be; śuci-smite — O you whose smile is pure.
Translation
Therefore, with transcendental knowledge dispel the grief that is weakening and confounding your mind. Please resume your natural mood, O princess of the pristine smile.
Purport
Lord Balarāma reminds Śrīmatī Rukmiṇī that she is the eternal goddess of fortune performing pastimes with the Lord in this world and should thus give up her so-called grief.
Devanagari
श्रीशुक उवाच
एवं भगवता तन्वी रामेण प्रतिबोधिता ।
वैमनस्यं परित्यज्य मनो बुद्ध्या समादधे ॥ ५० ॥
एवं भगवता तन्वी रामेण प्रतिबोधिता ।
वैमनस्यं परित्यज्य मनो बुद्ध्या समादधे ॥ ५० ॥
Verse text
śrī-śuka uvāca
evaṁ bhagavatā tanvī
rāmeṇa pratibodhitā
vaimanasyaṁ parityajya
mano buddhyā samādadhe
evaṁ bhagavatā tanvī
rāmeṇa pratibodhitā
vaimanasyaṁ parityajya
mano buddhyā samādadhe
Synonyms
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; evam — thus; bhagavatā — by the Supreme Lord; tanvī — slender-waisted Rukmiṇī; rāmeṇa — by Balarāma; pratibodhitā — enlightened; vaimanasyam — her depression; parityajya — giving up; manaḥ — her mind; buddhyā — by intelligence; samādadhe — composed.
Translation
Śukadeva Gosvāmī said: Thus enlightened by Lord Balarāma, slender Rukmiṇī forgot her depression and steadied her mind by spiritual intelligence.
Devanagari
प्राणावशेष उत्सृष्टो द्विड्भिर्हतबलप्रभ: ।
स्मरन् विरूपकरणं वितथात्ममनोरथ: ।
चक्रे भोजकटं नाम निवासाय महत्पुरम् ॥ ५१ ॥
स्मरन् विरूपकरणं वितथात्ममनोरथ: ।
चक्रे भोजकटं नाम निवासाय महत्पुरम् ॥ ५१ ॥
Verse text
prāṇāvaśeṣa utsṛṣṭo
dviḍbhir hata-bala-prabhaḥ
smaran virūpa-karaṇaṁ
vitathātma-manorathaḥ
cakre bhojakaṭaṁ nāma
nivāsāya mahat puram
dviḍbhir hata-bala-prabhaḥ
smaran virūpa-karaṇaṁ
vitathātma-manorathaḥ
cakre bhojakaṭaṁ nāma
nivāsāya mahat puram
Synonyms
prāṇa — his life air; avaśeṣaḥ — remaining only; utṣṛṣṭaḥ — expelled; dviḍbhiḥ — by his enemies; hata — destroyed; bala — his strength; prabhaḥ — and bodily effulgence; smaran — remembering; virūpa-karaṇam — his disfigurement; vitatha — frustrated; ātma — his personal; manaḥ-rathaḥ — desires; cakre — he made; bhoja-kaṭam nāma — named Bhojakaṭa; nivāsāya — for his residence; mahat — large; puram — a city.
Translation
Left with only his life air, cast out by his enemies and deprived of his strength and bodily radiance, Rukmī could not forget how he had been disfigured. In frustration he constructed for his residence a large city, which he called Bhojakaṭa.
Devanagari
अहत्वा दुर्मतिं कृष्णमप्रत्यूह्य यवीयसीम् ।
कुण्डिनं न प्रवेक्ष्यामीत्युक्त्वा तत्रावसद् रुषा ॥ ५२ ॥
कुण्डिनं न प्रवेक्ष्यामीत्युक्त्वा तत्रावसद् रुषा ॥ ५२ ॥
Verse text
ahatvā durmatiṁ kṛṣṇam
apratyūhya yavīyasīm
kuṇḍinaṁ na pravekṣyāmīty
uktvā tatrāvasad ruṣā
apratyūhya yavīyasīm
kuṇḍinaṁ na pravekṣyāmīty
uktvā tatrāvasad ruṣā
Synonyms
ahatvā — without killing; durmatim — evil-minded; kṛṣṇam — Kṛṣṇa; apratyūhya — without bringing back; yavīyasīm — my younger sister; kuṇḍinam — Kuṇḍina; na pravekṣyāmi — I will not enter; iti — such; uktvā — having spoken; tatra — there (in the same place where he had been disfigured); avasat — he took up residence; ruṣā — in anger.
Translation
Because he had promised “I will not reenter Kuṇḍina until I have killed wicked Kṛṣṇa and brought back my younger sister,” in a mood of angry frustration Rukmī took up residence at that very place.
Purport
Śrīla Viśvanātha Cakravartī explains that the word bhoja means “experience” and that, kaṭaḥ, according to the Nānārtha-varga dictionary, means “vow.” Thus Bhojakaṭa is the place where Rukmī experienced misery as a result of his vow.
Devanagari
भगवान् भीष्मकसुतामेवं निर्जित्य भूमिपान् ।
पुरमानीय विधिवदुपयेमे कुरूद्वह ॥ ५३ ॥
पुरमानीय विधिवदुपयेमे कुरूद्वह ॥ ५३ ॥
Verse text
bhagavān bhīṣmaka-sutām
evaṁ nirjitya bhūmi-pān
puram ānīya vidhi-vad
upayeme kurūdvaha
evaṁ nirjitya bhūmi-pān
puram ānīya vidhi-vad
upayeme kurūdvaha
Synonyms
Translation
Thus defeating all the opposing kings, the Supreme Personality of Godhead brought the daughter of Bhīṣmaka to His capital and married her according to the Vedic injunctions, O protector of the Kurus.
Devanagari
तदा महोत्सवो नृणां यदुपुर्यां गृहे गृहे ।
अभूदनन्यभावानां कृष्णे यदुपतौ नृप ॥ ५४ ॥
अभूदनन्यभावानां कृष्णे यदुपतौ नृप ॥ ५४ ॥
Verse text
tadā mahotsavo nṝṇāṁ
yadu-puryāṁ gṛhe gṛhe
abhūd ananya-bhāvānāṁ
kṛṣṇe yadu-patau nṛpa
yadu-puryāṁ gṛhe gṛhe
abhūd ananya-bhāvānāṁ
kṛṣṇe yadu-patau nṛpa
Synonyms
Translation
At that time, O King, there was great rejoicing in all the homes of Yadupurī, whose citizens loved only Kṛṣṇa, chief of the Yadus.
Devanagari
नरा नार्यश्च मुदिता: प्रमृष्टमणिकुण्डला: ।
पारिबर्हमुपाजह्रुर्वरयोश्चित्रवाससो: ॥ ५५ ॥
पारिबर्हमुपाजह्रुर्वरयोश्चित्रवाससो: ॥ ५५ ॥
Verse text
narā nāryaś ca muditāḥ
pramṛṣṭa-maṇi-kuṇḍalāḥ
pāribarham upājahrur
varayoś citra-vāsasoḥ
pramṛṣṭa-maṇi-kuṇḍalāḥ
pāribarham upājahrur
varayoś citra-vāsasoḥ
Synonyms
Translation
All the men and women, full of joy and adorned with shining jewels and earrings, brought wedding presents, which they reverently offered to the exquisitely dressed groom and bride.
Devanagari
सा वृष्णिपुर्युत्तम्भितेन्द्रकेतुभि-
र्विचित्रमाल्याम्बररत्नतोरणै: ।
बभौ प्रतिद्वार्युपक्लृप्तमङ्गलै-
रापूर्णकुम्भागुरुधूपदीपकै: ॥ ५६ ॥
र्विचित्रमाल्याम्बररत्नतोरणै: ।
बभौ प्रतिद्वार्युपक्लृप्तमङ्गलै-
रापूर्णकुम्भागुरुधूपदीपकै: ॥ ५६ ॥
Verse text
sā vṛṣṇi-pury uttambhitendra-ketubhir
vicitra-mālyāmbara-ratna-toraṇaiḥ
babhau prati-dvāry upakḷpta-maṅgalair
āpūrṇa-kumbhāguru-dhūpa-dīpakaiḥ
vicitra-mālyāmbara-ratna-toraṇaiḥ
babhau prati-dvāry upakḷpta-maṅgalair
āpūrṇa-kumbhāguru-dhūpa-dīpakaiḥ
Synonyms
sā — that; vṛṣṇi-purī — city of the Vṛṣṇis; uttambhita — upraised; indra-ketubhiḥ — with festive columns; vicitra — variegated; mālya — having flower garlands; ambara — cloth banners; ratna — and jewels; toraṇaiḥ — with archways; babhau — appeared beautiful; prati — in every; dvāri — doorway; upakḷpta — arranged; maṅgalaiḥ — with auspicious items; āpūrṇa — full; kumbha — waterpots; aguru — scented with aguru; dhūpa — with incense; dīpakaiḥ — and lamps.
Translation
The city of the Vṛṣṇis appeared most beautiful: there were tall, festive columns, and also archways decorated with flower garlands, cloth banners and precious gems. Arrangements of auspicious, full waterpots, aguru-scented incense, and lamps graced every doorway.
Devanagari
सिक्तमार्गा मदच्युद्भिराहूतप्रेष्ठभूभुजाम् ।
गजैर्द्वा:सु परामृष्टरम्भापूगोपशोभिता ॥ ५७ ॥
गजैर्द्वा:सु परामृष्टरम्भापूगोपशोभिता ॥ ५७ ॥
Verse text
sikta-mārgā mada-cyudbhir
āhūta-preṣṭha-bhūbhujām
gajair dvāḥsu parāmṛṣṭa-
rambhā-pūgopaśobhitā
āhūta-preṣṭha-bhūbhujām
gajair dvāḥsu parāmṛṣṭa-
rambhā-pūgopaśobhitā
Synonyms
sikta — sprinkled; mārgā — its streets; mada — a secretion that flows from the foreheads of excited elephants; cyudbhiḥ — exuding; āhūta — invited; preṣṭha — beloved; bhū-bhujām — of the kings; gajaiḥ — by the elephants; dvāḥsu — in the doorways; parāmṛṣṭa — handled; rambhā — by plantain trees; pūga — and betel-nut trees; upaśobhitā — beautified.
Translation
The city’s streets were cleansed by the intoxicated elephants belonging to the beloved kings who were guests at the wedding, and these elephants further enhanced the beauty of the city by placing trunks of plantain and betel-nut trees in all the doorways.
Devanagari
कुरुसृञ्जयकैकेयविदर्भयदुकुन्तय: ।
मिथो मुमुदिरे तस्मिन् सम्भ्रमात् परिधावताम् ॥ ५८ ॥
मिथो मुमुदिरे तस्मिन् सम्भ्रमात् परिधावताम् ॥ ५८ ॥
Verse text
kuru-sṛñjaya-kaikeya-
vidarbha-yadu-kuntayaḥ
mitho mumudire tasmin
sambhramāt paridhāvatām
vidarbha-yadu-kuntayaḥ
mitho mumudire tasmin
sambhramāt paridhāvatām
Synonyms
Translation
Those who belonged to the royal families of the Kuru, Sṛñjaya, Kaikeya, Vidarbha, Yadu and Kunti clans joyfully met one another in the midst of the crowds of people excitedly running here and there.
Devanagari
रुक्मिण्या हरणं श्रुत्वा गीयमानं ततस्तत: ।
राजानो राजकन्याश्च बभूवुर्भृशविस्मिता: ॥ ५९ ॥
राजानो राजकन्याश्च बभूवुर्भृशविस्मिता: ॥ ५९ ॥
Verse text
rukmiṇyā haraṇaṁ śrutvā
gīyamānaṁ tatas tataḥ
rājāno rāja-kanyāś ca
babhūvur bhṛśa-vismitāḥ
gīyamānaṁ tatas tataḥ
rājāno rāja-kanyāś ca
babhūvur bhṛśa-vismitāḥ
Synonyms
Translation
The kings and their daughters were totally astonished to hear the story of Rukmiṇī’s abduction, which was being glorified in song everywhere.
Devanagari
द्वारकायामभूद् राजन् महामोद: पुरौकसाम् ।
रुक्मिण्या रमयोपेतं दृष्ट्वा कृष्णं श्रिय: पतिम् ॥ ६० ॥
रुक्मिण्या रमयोपेतं दृष्ट्वा कृष्णं श्रिय: पतिम् ॥ ६० ॥
Verse text
dvārakāyām abhūd rājan
mahā-modaḥ puraukasām
rukmiṇyā ramayopetaṁ
dṛṣṭvā kṛṣṇaṁ śriyaḥ patim
mahā-modaḥ puraukasām
rukmiṇyā ramayopetaṁ
dṛṣṭvā kṛṣṇaṁ śriyaḥ patim
Synonyms
Translation
Dvārakā’s citizens were overjoyed to see Kṛṣṇa, the Lord of all opulence, united with Rukmiṇī, the goddess of fortune.
Purport
Thus end the purports of the humble servants of His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda to the Tenth Canto, Fifty-fourth Chapter, of the Śrīmad-Bhāgavatam, entitled “The Marriage of Kṛṣṇa and Rukmiṇī.”