From her maidservant’s hand Goddess Rukmiṇī took a yak-hair fan with a jeweled handle, and then she began to worship her master by fanning Him.

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COMMENTARY

Returning to Dvārakā, Kṛṣṇa married all the women at the same time (muhūrta ekasmin) because the experts in astrology told Kṛṣṇa that the most auspicious time (lagna) for marriage was at that very moment. Kṛṣṇa manifested identical forms (prakāśa-vigrahas:tāvad-rūpa-dharo) of Himself to marry all the brides. Though Kṛṣṇa had one body, it appeared in separate forms and He controlled all of them. One should not explain the phrase tāvad-rūpa-dharo as simply a multiplication of bodies (kāya-vyūha). This is corroborated by Nārada Muni in a later chapter:

citraṁ bataitad ekena, vapuṣā yugapat pṛthak

gṛheṣu dvy-aṣṭa-sāhasraṁ, striya eka udāvahat

Nārada Muni thought, “It is quite amazing that in a single body Lord Kṛṣṇa simultaneously married sixteen thousand women, each in a separate palace.” (SB 10.61.2)

According to Śrīdhara Svāmī, the phrase yathopayeme, “married properly” implies that Kṛṣṇa’s entire company of relatives, including Devakī and others, also appeared in each and every house simultaneously. By Kṛṣṇa’s inconceivable energy all of His associates also manifested identical forms. The word āvyayaḥ (imperishable) means in all circumstances they were complete, not present only in a partial expansion. The Brhad-bhāgavatamrta confirms this point: “The prakāśa forms of Kṛṣṇa are not different at all from the original form of Kṛṣṇa.”

|| 10.59.43 ||

gṛheṣu tāsām anapāyy atarka-kṛn nirasta-sāmyātiśayeṣv avasthitaḥ

reme ramābhir nija-kāma-sampluto yathetaro gārhaka-medhikāṁś caran

TRANSLATION

The Lord, performer of the inconceivable, constantly remained in each of His queens’ palaces, which were unequaled and unexcelled by any other residence. There, although fully satisfied within Himself, He enjoyed with His pleasing wives, and like an ordinary husband He carried out His household duties.

COMMENTARY

Performing inconceivable activities (atarka kṛt), Kṛṣṇa was situated in each house of every wife so that each thought; “Kṛṣṇa is associating only with me, and all the other Queens are suffering separation from Him.” Their houses had no equal or superior, even in Vaikuṇṭha. What then to speak of the enjoyment there?

The phrase nija-kāma-sampluto means, “Immersed in the lust (kāma:kandarpeṇa) which is innate in His own internal nature (nija:svarūpa-bhūtena),” Kṛṣṇa enjoyed with thousands of the most pleasing goddesses of fortune (ramābhiḥ). This implies that since in Vaikuṇṭha His plenary expansion Nārāyaṇa enjoys with only one goddess of fortune, Dvārakā is far superior to Vaikuṇṭha. In Dvārakā, Kṛṣṇa carried out His household duties (gārhaka-medhikāṁś) with the addition of sweetness. In this regard, the Prabhāsa-khaṇḍa of the Skanda Purāṇa says:

ṣoḍaśaiva sahasrāṇi gopyas tawra samāgatāḥ

haṁsa eva mataḥ kṛṣṇaḥ paramātmā janārdanaḥ

tasyaitāḥ śaktayo devi ṣoḍaśaiva prakīṛtitāḥ

candra-rūpī mataḥ kṛṣṇaḥ kalā-rūpās tu tāḥ smṛtāḥ

sampūrṇa-maṇḍalā tāsāṁ mālinī ṣoḍaśī kalā

ṣoḍaśaiva kalā yāsu gopī-rūpā varāṅgane

ekaikaśas tāḥ sambhinnāḥ sahasreṇa pṛthak pṛthak

“At that place sixteen thousand gopīs were assembled with Kṛṣṇa, who is considered the Supreme, the Supersoul, the shelter of all living beings. These gopīs are His renowned sixteen potencies, O goddess. Kṛṣṇa is like the moon, the gopīs are like its phases, and the full contingent of gopīs is like the full sequence of the moons sixteen phases. Each of these sixteen divisions of gopīs, my dear Varāṅganā, is subdivided into one thousand parts.”

Furthermore, the Kārttika-māhātmya section of the Padma Purāṇa says: kaiśore gopa-kanyās tā yauvane rāja-kanyakāḥ, “Those who were the daughters of cowherds in their early youth became royal princesses in their maturity.” In other words, Kṛṣṇa in Vṛndāvana is the most perfect and complete form of Godhead, and His plenary expansions (prakāśa-vigrahas) in Dvārakā are perfect. Similarly, the Vrajagopīs are the supremely complete forms of Kṛṣṇa’s pleasure potency (hlādinī-śakti) and their prakāśa forms, the Queens in Dvārakā, are perfect.

|| 10.59.44 ||

itthaṁ ramā-patim avāpya patiṁ striyas tā

brahmādayo ’pi na viduḥ padavīṁ yadīyām

bhejur mudāviratam edhitayānurāga

hāsāvaloka-nava-saṅgama-jalpa-lajjāḥ

TRANSLATION

Thus those women obtained as their husband the husband of the goddess of fortune, although even great demigods like Brahmā do not know how to approach Him. With ever-increasing pleasure they experienced loving attraction for Him, exchanged smiling glances with Him and reciprocated with Him in ever-fresh intimacy, replete with joking and feminine shyness.

COMMENTARY

Brahmā and other demigods do not know the method of attaining Kṛṣṇa, who is the husband of those perfect Lakṣmīs, the Dvārakā mahiṣīs. What chance is there for anyone else to directly know Kṛṣṇa; and what to speak of actually attaining Him? With continuously increasing joy the Queens of Dvārakā experienced Kṛṣṇa’s smiling love-filled glances, intimate bodily contact and playful love talks. Kṛṣṇa’s Queens exhibited their natural feminine shyness whenever He responded in kind to their sweet mutterings.

|| 10.59.45 ||

pratyudgamāsana-varārhaṇa-pada-śauca-

tāmbūla-viśramaṇa-vījana-gandha-mālyaiḥ keśa-prasāra-śayana-snapanopahāryaiḥ dāsī-śatā api vibhor vidadhuḥ sma dāsyam

TRANSLATION

Although the Supreme Lord’s queens each had hundreds of maidservants, they chose to personally serve the Lord by approaching Him humbly, offering Him a seat, worshiping Him with excellent paraphernalia, bathing and massaging His feet, giving Him pān to chew, fanning Him, anointing Him with fragrant sandalwood paste, adorning Him with flower garlands, dressing His hair, arranging His bed, bathing Him, and presenting Him with various gifts.

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

Chapter Sixty

Kṛṣṇa Teases Rukmiṇī

|| 10.60.1 ||

śrī-bādarāyaṇir uvāca

karhicit sukham āsīnaṁ sva-talpa-sthaṁ jagad-gurum

patiṁ paryacarad bhaiṣmī vyajanena sakhī-janaiḥ

TRANSLATION

Śrī Bādarāyaṇi said: Once, in the company of her maidservants, Queen Rukmiṇī was personally serving her husband, the spiritual master of the universe, by fanning Him as He relaxed on her bed.

COMMENTARY

In this chapter Kṛṣṇa grinds the fragrant camphor-like heart of Rukmiṇī with the pestle of His words. In other words, the lovely, chaste qualities of Rukmiṇī will become manifest as a result of Kṛṣṇa’s apparently insensitive words, just as camphor’s fragrance becomes manifest when crushed on a grinding stone. Rukmiṇī is personally serving Kṛṣṇa for two reasons: Kṛṣṇa is her husband (patiṁ), and He is the spiritual master of the universe (jagad-gurum).

|| 10.60.2 ||

yas tv etal līlayā viśvaṁ sṛjaty atty avatīśvaraḥ

sa hi jātaḥ sva-setūnāṁ gopīthāya yaduṣv ajaḥ

TRANSLATION

The unborn Personality of Godhead, the supreme controller, who creates, maintains and then devours this universe simply as His play, took birth among the Yadus to preserve His own laws.

COMMENTARY

To prove that Kṛṣṇa’s disturbing Rukmiṇī’s mood of loving service, which is about to be described, was His pastime (līlayā) and nothing else, this verse states that the creation and destruction of the world is also Kṛṣṇa’s līlā. Though Kṛṣṇa is unborn, He appeared in the Yadu dynasty in order to protect (gopīthāya pālanāya) and maintain the principles of religion. This implies that it can never be Kṛṣṇa’s desire to stop the prema-seva of His beloved devotee, but rather He acts in such a way to strengthen that prema.

|| 10.60.3-6 ||

tasmin antar-gṛhe bhrājan- muktā-dāma-vilambinā

virājite vitānena dīpair maṇi-mayair api

mallikā-dāmabhiḥ puṣpair dvirepha-kula-nādite

jāla-randhra-praviṣṭaiś ca gobhiś candramaso ’malaiḥ

pārijāta-vanāmoda- vāyunodyāna-śālinā

dhūpair aguru-jai rājan jāla-randhra-vinirgataiḥ

payaḥ-phena-nibhe śubhre paryaṅke kaśipūttame

upatasthe sukhāsīnaṁ jagatām īśvaraṁ patim

TRANSLATION

Queen Rukmiṇī’s quarters were extremely beautiful, boasting a canopy hung with brilliant strings of pearls, as well as effulgent jewels serving as lamps. Garlands of jasmine and other flowers hung here and there, attracting swarms of humming bees, and the spotless rays of the moon shone through the holes of the lattice windows. As aguru incense drifted out of the window holes, my dear King, the breeze wafting the scent of the pārijāta grove carried the mood of a garden into the room. There the Queen served her husband, the Supreme Lord of all the worlds, as He reclined upon an opulent pillow on her bed, which was as soft and white as the foam of milk.

COMMENTARY

The palace is described in order to show that everything was perfectly arranged by Rukmiṇī to please Kṛṣṇa with her loving service. The room was splendid with shining jewels and a canopy adorned with hanging clusters of dazzling pearls. The word amalaiḥ in this verse may also be read aruṇaiḥ, which indicates that when this pastime took place the ruddy rays of the rising moon were entering through the holes of the lattice windows, and clouds of aguru incense were streaming out of the windows. There Rukmiṇī attentively served Kṛṣṇa, who was lying on the best of beds (kaśipūttame).

|| 10.60.7 ||

vāla-vyajanam ādāya ratna-daṇḍaṁ sakhī-karāt

tena vījayatī devī upāsāṁ cakra īśvaram

TRANSLATION

|| 10.60.8 ||

sopācyutaṁ kvaṇayatī maṇi-nūpurābhyāṁ

reje ’ṅgulīya-valaya-vyajanāgra-hastā

vastrānta-gūḍha-kuca-kuṅkuma-śoṇa-hāra-

bhāsā nitamba-dhṛtayā ca parārdhya-kāñcyā

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