Outstanding in his knowledge of regulative principles, the King rewarded the brāhmaṇas with gold, silver, clothing, cows and sesame seeds mixed with raw sugar.

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TRANSLATION

O Mukunda, You are equal only to Yourself in lineage, character, beauty, knowledge, youthfulness, wealth and influence. O lion among men, You delight the minds of all mankind. What aristocratic, sober-minded and marriageable girl of a good family would not choose You as her husband when the proper time has come?

COMMENTARY

“Granted, I may be the most incomparable man in the universe, but are you the only girl in the whole universe with eyes and ears? I do not see any other maidens with such shamelessness.”

Rukmiṇī responds to this in this verse: “O Mukunda, whose face (mukhe) beams with a smile like jasmine flowers (kunda-vat).” The word Mukunda implies the idea, “You have given me an opportunity to smile too.”

“What intelligent, sober girl, endowed with beauty and good qualities coming from a respectable family, would not choose You as her husband?” This implies that only an ugly, ill-natured and unintelligent woman of bad lineage who has not heard about You would not choose You.

“Those with good qualities accept You, who are incomparable in attributes, beauty, knowledge, youth, wealth and power. There are many young marriageable women like me who will accept You when their time comes. But now it is my time. O lion among of men (nṛ-siṁha)! You are as uncontrollable as a lion! But I have no desire to control You. Your incomparable beauty and qualities play in the minds of all humans. So what fault is there if You also reside in my mind?”

|| 10.52.39 ||

tan me bhavān khalu vṛtaḥ patir aṅga jāyām

ātmārpitaś ca bhavato ’tra vibho vidhehi

mā vīra-bhāgam abhimarśatu caidya ārād

gomāyu-van mṛga-pater balim ambujākṣa

TRANSLATION

Therefore, my dear Lord, I have chosen You as my husband, and I surrender myself to You. Please come swiftly, O almighty one, and make me Your wife. My dear lotus-eyed Lord, let Śiśupāla never touch the hero’s portion like a jackal stealing the property of a lion.

COMMENTARY

Rukmiṇī said, “Since I am so attracted to You, I therefore have chosen You as my husband. It is not just now, but from the beginning I have selected only You. Both my body and soul have been offered to Your lotus feet. I have sent this letter to inform You of my mental state. If you accept me, I will maintain my life, and if you reject me, I will burn myself up. I will not give myself to anyone else, even if Brahmā himself comes here and commands me.”

“But,” Kṛṣṇa may object, “This offering of yourself to Me is not unmotivated like King Bali’s offering. Indeed, you have an ulterior motive.”

Rukmiṇī said, “True, my offering of myself to You is not like the surrender of Bali Mahārāja, which was nirbhāva, without intense love. O all-mighty one! Please accept me as Your wife? Just as when a person gives food to someone else and says ‘You should eat this,’ such a natural self-offering is understood to be superior to a non-motivated offering because it is affected by real love. You should quickly send back the brāhmaṇa with a reply so that I know whether You accept me or not.”

“Śiśupāla should not take the share meant for You. If Śiśupāla suddenly comes and touches this body, my hope of attaining You will be destroyed, and this body will burn to ashes in the fire of separation from You. My fear however is that You will lose Your prestige if Śiśupāla comes and takes Your share, like a jackal stealing from a lion. His impudence towards You will be broadcast everywhere.”

The address “O lotus-eyed one” (ambuja-akṣa) implies “At that time, even though my body is on fire, I will not experience any pain because I will be meditating on Your lotus eyes.”

|| 10.52.40 ||

pūrteṣṭa-datta-niyama-vrata-deva-vipra

gurv-arcanādibhir alaṁ bhagavān pareśaḥ

ārādhito yadi gadāgraja etya pāṇiṁ

gṛhṇātu me na damaghoṣa-sutādayo ’nye

TRANSLATION

If I have sufficiently worshiped the Supreme Personality of Godhead by pious works, sacrifices, charity, rituals and vows, and also by worshiping the demigods, brāhmaṇas and gurus, then may Gadāgraja come and take my hand, and not Damaghoṣa’s son or anyone else.

COMMENTARY

Rukmiṇī said, “O most difficult to attain person! You cannot be obtained simply by the good acts of one birth. Therefore, if I have performed pious acts in previous lives, whether with a desire to attain You or without a desire to attain You, let the results come now in the form of attaining You. This is my only prayer. If I have worshiped the Lord profusely by digging wells (purta), by sacrifices (iṣṭa), by giving charity (dāna), by regulations (niyama) such as bathing in holy places, observing vows like Ekādaśī, and by worshiping the demigods, gurus and brāhmaṇas, which are corollaries to the worship of the Lord Himself, then may the Supreme Lord as a human, the elder brother of Gada, come here and accept me, a human in marriage. No one else should come, not even Nārāyaṇa nor any of the demigods or human beings.”

That the son of Damaghoṣa (Śiśupāla) is indicated in Rukmiṇī’s writing as the first of these “others” is because her marriage to him is imminent.

|| 10.52.41 ||

śvo bhāvini tvam ajitodvahane vidarbhān

guptaḥ sametya pṛtanā-patibhiḥ parītaḥ

nirmathya caidya-magadhendra-balaṁ prasahya

māṁ rākṣasena vidhinodvaha vīrya-śulkām

TRANSLATION

O unconquerable one, tomorrow when my marriage ceremony is about to begin, You should arrive unseen in Vidarbha and surround Yourself with the leaders of Your army. Then crush the forces of Caidya and Magadhendra and marry me in the Rākṣasa style, winning me with Your valor.

COMMENTARY

“Yes, I accept you according to your past pious actions, but what can I do now that you have been given to Śiśupāla in marriage?” In response to this, Rukmiṇī proposes a method in this verse. By saying “O Ajita” Rukmiṇī implies that no one can possibly defeat Kṛṣṇa.

Rukmiṇī said, “At the upcoming wedding, You should first enter the city unseen, without troops. Once having entered the city, You should surround Yourself with Your military commanders to show Your strength. If You don’t do this, then it will be difficult to enter the city quickly, for the troops will accost You outside the city. After entering the city, however, You can say that You have come just to see the splendor of my marriage ceremony, and then the army will have no reason to fight with You.”

“Then You can whisk me away at Your leisure. If they suspect an undesirable turn of events and start fighting with You, however, You should show Your heroism; just as You received Lakṣmī from churning (nirmanthana) the ocean. Then You should forcefully kidnap me, the reward for Your show of strength.”

|| 10.52.42 ||

antaḥ-purāntara-carīm anihatya bandhūn

tvām udvahe katham iti pravadāmy upāyam

pūrve-dyur asti mahatī kula-deva-yātrā

yasyāṁ bahir nava-vadhūr girijām upeyāt

TRANSLATION

Since I will be staying within the inner chambers of the palace, You may wonder, “How can I carry you away without killing some of your relatives?” But I shall tell You a way: On the day before the marriage there is a grand procession to honor the royal family’s deity, and in this procession the new bride goes outside the city to visit Goddess Girijā.

COMMENTARY

Kṛṣṇa asked, “Certainly I will destroy the military force of Śiśupāla and the others. Yet in kidnapping you, who live in the palace’s inner sanctum, won’t I have to also kill your relatives?”

Rukmiṇī cleverly answered in this verse: “There is a temple of Girijā (Durgā) outside the city. You can easily kidnap me from there without killing my relatives.”

|| 10.52.43 ||

yasyāṅghri-paṅkaja-rajaḥ-snapanaṁ mahānto

vāñchanty umā-patir ivātma-tamo-’pahatyai

yarhy ambujākṣa na labheya bhavat-prasādaṁ

jahyām asūn vrata-kṛśān śata-janmabhiḥ syāt

TRANSLATION

O lotus-eyed one, great souls like Lord Śiva hanker to bathe in the dust of Your lotus feet and thereby destroy their ignorance. If I cannot obtain Your mercy, I shall simply give up my vital force, which will have become weak from the severe penances I will perform. Then, after hundreds of lifetimes of endeavor, I may obtain Your mercy.

COMMENTARY

Kṛṣṇa said, “Princess, you may say that, but how can you get My mercy without having performed pious acts in the past to attain Me?”

To this Rukmiṇī replies, “In order to attain You in a future life, in this life I will practice celibacy and austerities. If after one lifetime’s penances I do not attain You, then I will continue doing penances for even ten million lifetimes. I can never give up my desire to attain You. And if You tell me that there are many contaminations in me that prevent my attaining You, then let me dispel these with the dust particles of Your lotus feet, which are obtainable by performance of austerities.”

“Great devotees like Śiva desire to bathe in the dust of Your lotus feet in order to destroy the root of their ignorance. I will also destroy all my contaminations by bathing in the dust of Your lotus feet, which I will attain by austerities. If I do not attain Your mercy, then I will give up my life by fasting.”

Kṛṣṇa: “What will you accomplish by that?”

Rukmiṇī: “I will give up my life time after time for hundreds of births until I attain Your mercy.”

By saying “O lotus-eyed one,” Rukmiṇī implies, “It is my eagerness to see Your beautiful lotus eyes which is the cause of these difficulties I am suffering.”

|| 10.52.44 ||

brāhmaṇa uvāca

ity ete guhya-sandeśā yadu-deva mayāhṛtāḥ

vimṛśya kartuṁ yac cātra kriyatāṁ tad anantaram

TRANSLATION

The brāhmaṇa said: This is the confidential message I have brought with me, O Lord of the Yadus. Please consider what must be done in these circumstances, and do it at once.

COMMENTARY

The brāhmaṇa said, “O Lord, I swear that I have not revealed this message (guhya-sandeśā) to anyone, since that would embarrass Rukmiṇī. It is not necessary to consult with the Yadus, because You are their Lord (yadu-deva), and the source of their intelligence. After considering the matter You should immediately (anantaram) do the needful.”

Thus ends the commentary on the Fifty Second Chapter of the Tenth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.

Chapter Fifty-three

Kṛṣṇa Kidnaps Rukmiṇī

|| 10.53.1 ||

śrī-śuka uvāca

vaidarbhyāḥ sa tu sandeśaṁ niśamya yadu-nandanaḥ

pragṛhya pāṇinā pāṇiṁ prahasann idam abravīt

TRANSLATION

Śukadeva Gosvāmī said: Thus hearing the confidential message of Princess Vaidarbhī, Lord Yadunandana took the brāhmaṇa’s hand and, smiling, spoke to him as follows.

COMMENTARY

In this chapter, Kṛṣṇa goes to Kuṇḍina city, is worshiped by Bhīṣ-maka and steals Rukmiṇī when she leaves the city to worship Durgā.

Rukmiṇī was disturbed internally and externally by her attachment to the Lord. Kṛṣṇa however, though attached to Rukmiṇī and moved internally, did not show that and instead smiled as He spoke.

|| 10.53.2 ||

śrī-bhagavān uvāca

tathāham api tac-citto nidrāṁ ca na labhe niśi

vedāham rukmiṇā dveṣān mamodvāho nivāritaḥ

TRANSLATION

The Supreme Lord said: Just as Rukmiṇī’s mind is fixed on Me, My mind is fixed on her. I can’t even sleep at night. I know that Rukmī, out of envy, has forbidden our marriage.

COMMENTARY

Kṛṣṇa said, “I know (veda:vedmi) that Rukmī has prevented his sister’s marriage to Me.”

|| 10.53.3 ||

tām ānayiṣya unmathya rājanyāpasadān mṛdhe

mat-parām anavadyāṅgīm edhaso ’gni-śikhām iva

TRANSLATION

She has dedicated herself exclusively to Me, and her beauty is flawless. I will bring her here after thrashing those worthless kings in battle, just as one brings a blazing flame out of firewood.

COMMENTARY

When the fire lying dormant in wood bursts into flames, it consumes the wood. By saying edhaso ’gni-sikhām iva, Kṛṣṇa implies, “Rukmiṇī, who is enveloped by wicked members of the royal order like Rukmī, will cause them all to become burned up. I, on the other hand, will only be the stimulus for that.”

|| 10.53.4 ||

śrī-śuka uvāca

udvāharkṣaṁ ca vijñāya rukmiṇyā madhusūdanaḥ

rathaḥ saṁyujyatām āśu dārukety āha sārathim

TRANSLATION

Śukadeva Gosvāmī said: Lord Madhusūdana also understood the exact lunar time for Rukmiṇī’s wedding. Thus He told His driver, “Dāruka, ready My chariot immediately.”

COMMENTARY

Kṛṣṇa understood through the mouth of a brāhmaṇa that the auspicious star for marriage would occur two nights in the future, so He called His charioteer.

|| 10.53.5 ||

sa cāśvaiḥ śaibya-sugrīva-meghapuṣpa-balāhakaiḥ

yuktaṁ ratham upānīya tasthau prāñjalir agrataḥ

TRANSLATION

Dāruka brought the Lord’s chariot, yoked with the horses named Śaibya, Sugrīva, Meghapuṣpa and Balāhaka. He then stood before Lord Kṛṣṇa with joined palms.

COMMENTARY

The Padma Purāṇa describes the colors of Kṛṣṇa’s horses:

śaibyas tu śuka-patrābhaḥ sugrīvo hema-piṅgalaḥ

meghapuṣpas tu meghābhaḥ pāṇḍuro hi balāhakaḥ

“Śaibya was green like a parrot’s wings, Sugrīva yellow-gold, Meghapuspa the color of a cloud, and Balāhaka whitish.”

|| 10.53.6 ||

āruhya syandanaṁ śaurir dvijam āropya tūrṇa-gaiḥ

ānartād eka-rātreṇa vidarbhān agamad dhayaiḥ

TRANSLATION

Lord Śauri mounted His chariot and had the brāhmaṇa do likewise. Then the Lord’s swift horses took them from the Ānarta district to Vidarbha in a single night.

COMMENTARY

Kṛṣṇa heard the message of Rukmiṇī in the evening, immediately left on His chariot, and arrived at Kuṇḍina early the next morning.

|| 10.53.7 ||

rājā sa kuṇḍina-patiḥ putra-sneha-vaśānugaḥ

śiśupālāya svāṁ kanyāṁ dāsyan karmāṇy akārayat

TRANSLATION

King Bhīṣmaka, the master of Kuṇḍina, having succumbed to the sway of affection for his son, was about to give his daughter to Śiśupāla. The King saw to all the required preparations.

COMMENTARY

Due to attachment to his son, Bhīṣmaka consented to marry his daughter to Śiśupāla, and then decorated the city accordingly.

|| 10.53.8-9 ||

puraṁ sammṛṣṭa-saṁsikta-mārga-rathyā-catuṣpatham

citra-dhvaja-patākābhis toraṇaiḥ samalaṅkṛtam

srag-gandha-mālyābharaṇair virajo-’mbara-bhūṣitaiḥ

juṣṭaṁ strī-puruṣaiḥ śrīmad-gṛhair aguru-dhūpitaiḥ

TRANSLATION

The king had the main avenues, commercial roads and intersections thoroughly cleaned and then sprinkled with water, and he also had the city decorated with triumphant archways and multicolored banners on poles. The men and women of the city, arrayed in spotless raiment and anointed with fragrant sandalwood paste, wore precious necklaces, flower garlands and jeweled ornaments, and their opulent homes were filled with the aroma of aguru.

COMMENTARY

The men and women wore spotless clothing, necklaces, scents and garlands, and covered their bodies with sandalwood paste. The main roads were cleaned, sprinkled with water, and decorated with various kinds of banners on flagpoles.

|| 10.53.10 ||

pitṝn devān samabhyarcya viprāṁś ca vidhi-van nṛpa

bhojayitvā yathā-nyāyaṁ vācayām āsa maṅgalam

TRANSLATION

O King, in accordance with prescribed rituals, Mahārāja Bhīṣmaka worshiped the forefathers, demigods and brāhmaṇas, feeding them all properly. Then He had the traditional mantras chanted for the well-being of the bride.

|| 10.53.11 ||

su-snātāṁ su-datīṁ kanyāṁ kṛta-kautuka-maṅgalām

āhatāṁśuka-yugmena bhūṣitāṁ bhūṣaṇottamaiḥ

TRANSLATION

The bride cleaned her teeth and bathed, after which she put on the auspicious wedding necklace. Then she was dressed in brand-new upper and lower garments and adorned with most excellent jeweled ornaments.

COMMENTARY

Rukmiṇī wore two pieces of new cloth fresh from the loom (āhatāṁśuka). Lord Brahmā states in the Smṛti scriptures that only spotless clothing fresh off the loom should be worn during auspicious ceremonies.

|| 10.53.12 ||

cakruḥ sāma-rg-yajur-mantrair vadhvā rakṣāṁ dvijottamāḥ

purohito ’tharva-vid vai juhāva graha-śāntaye

TRANSLATION

The best of brāhmaṇas chanted mantras of the Ṛg, Sāma and Yajur Vedas for the bride’s protection, and the priest learned in the Atharva Veda offered oblations to pacify the controlling planets.

COMMENTARY

The verb cakruḥ (they did) can be taken as the verb of the last line of the previous verse as well as the verb of the present verse. Thus the brāhmaṇas had Rukmiṇī put on fresh cloth, and then they chanted mantras for her protection. Atharvavid means “expert knower of the mantras of the Atharva Veda,” since the Atharva Veda very often deals with the pacification of unfavorable planets.

|| 10.53.13 ||

hiraṇya-rūpya vāsāṁsi tilāṁś ca guḍa-miśritān

prādād dhenūś ca viprebhyo rājā vidhi-vidāṁ varaḥ

TRANSLATION

|| 10.53.14 ||

evaṁ cedi-patī rājā damaghoṣaḥ sutāya vai

kārayām āsa mantra-jñaiḥ sarvam abhyudayocitam

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