Actually, I don’t consider Your words false, Madhūsudana. Quite often an unmarried girl is attracted to a man, as in the case of Ambā.

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TRANSLATION

Yes, my Lord Urukrama, You lay down within the ocean as if afraid of the material modes, and thus in pure consciousness You appear within the heart as the Supersoul. You are always battling against the foolish material senses, and indeed even Your servants reject the privilege of royal dominion, which leads to the blindness of ignorance.

COMMENTARY

In Text 12 Kṛṣṇa said, rājabhyo bibhyataḥ su-bhru samudraṁ śaraṇaṁ gatān: “Out of fear of the kings, We took shelter in the ocean.”

Rukmiṇī responds to this by saying, “O Urukrama” (most powerful one). This name indicates Kṛṣṇa fearlessness. The Visva-kośa dictionary says the word krama can mean power or sequence.

“It is true that actually You are fearless. You seem to have fear of the modes of nature (gunebhyaḥ), which are the actual rulers (rājabhyo) of this world because they impel all living beings to act. Because You fear that Your devotee will come under the influence of these modes of nature and become entangled in sense gratification, You enter the internal ocean of their hearts, and remain as the omniscient Supersoul (upalambhana-mātra ātmā) to protect Your devotees.”

Kṛṣṇa may object, “What is the proof that I reside there?”

This is answered by the statements of Brahmā: nāpaiṣi nātha hṛdayāmburuhāt sva-puṁsām, “For Your pure devotees, You are never separated from the lotus of their hearts.” (SB 3.9.5) Also Navayogendra Havi Rsi said: praṇaya-rasanayā dhṛtāṅghri-padmaḥ

sa bhavati bhāgavata-pradhāna uktaḥ, “The devotees bind Your lotus feet in their hearts with the ropes of love.” (SB 11.2.55)

Rukmiṇī continued, “As the Supersoul (ātmā:paramātmā) You are perceived in terms of the mātras (sense objects) namely taste, form, sound and touch. Your transcendental beauty and other qualities are perceived by Your devotees through meditation.” In other words upalambhana-mātraḥ also indicates that Kṛṣṇa is the sole object of meditation for His devotees.

In Text 12 Kṛṣṇa also said, balavadbhiḥ kṛta-dveṣān: “We created enmity with the powerful.” Rukmiṇī replies, “It is the material senses which are actually powerful in this world. You take up the battle (kṛta-vigrahas) against sense gratification (indriya-gaṇaiḥ) on the part of Your devotees, and thus You constantly try to help them in their struggle for spiritual purity. In the beginning the sādhaka realizes a little of Your sweetness through meditation, but does not see You directly. It appears that You enter their hearts and go to sleep as if out of fear of the sense objects. When the devotee’s attachment to You matures and he conquers the enemy senses, he loses his attraction for the sense objects. Then You manifest Yourself, as if rising up from sleep. You become directly visible to the devotee and give him Your full sweetness. At that time, the eternal loving relationship between You and Your devotees becomes an irrevocable fact.”

In the same verse Kṛṣṇa stated, tyakta-nṛpāsanān: “We renounced the royal throne.” Rukmiṇī responds saying, “Yes that is quite proper. Your servants (sevakaiḥ) also give up royal positions and political posts because it gives rise to complete loss of discrimination. If they do so, what to speak of You?” By the reference to the servants (sevakaiḥ) here, it can be understood that the previous statements of this verse are in relation to Kṛṣṇa’s devotees, not the Lord. For Kṛṣṇa does not fear or battle with the senses, but He does so in relation to His devotee.

|| 10.60.36 ||

tvat-pāda-padma-makaranda-juṣāṁ munīnāṁ

vartmāsphuṭaṁ nr-paśubhir nanu durvibhāvyam

yasmād alaukikam ivehitam īśvarasya

bhūmaṁs tavehitam atho anu ye bhavantam

TRANSLATION

Your movements, inscrutable even for sages who relish the honey of Your lotus feet, are certainly incomprehensible for human beings who behave like animals. And just as Your activities are transcendental, O all-powerful Lord, so too are those of Your followers.

COMMENTARY

Here Rukmiṇī replies to Kṛṣṇa’s statement in Text 13: aspaṣṭa-vartmanāṁ puṁsām aloka-patham īyuṣām āsthitāḥ padavīṁ su-bhru prāyaḥ sīdanti yoṣitaḥ, “O fine-browed lady, women are usually destined to suffer when they stay with men whose behavior is uncertain and who pursue a path not approved by society.”

Rukmiṇī said, “Yes it is true, because Your activities are always transcendental they are unfathomable (aspaṣṭa) even to the sages. And certainly (nanu) they are incomprehensible to the animalistic men entangled in worldly behavior. It is true that You do not follow the customary path (aloka-patham). Your endeavors transcend (alaukikam) this world, therefore the endeavors even of those who follow You are also transcendental.”

|| 10.60.37 ||

niṣkiñcano nanu bhavān na yato ’sti kiñcid

yasmai baliṁ bali-bhujo ’pi haranty ajādyāḥ

na tvā vidanty asu-tṛpo ’ntakam āḍhyatāndhāḥ

preṣṭho bhavān bali-bhujām api te ’pi tubhyam

TRANSLATION

You possess nothing because there is nothing beyond You. Even the great enjoyers of tribute—Brahmā and other demigods—pay tribute to You. Those who are blinded by their wealth and absorbed in gratifying their senses do not recognize You in the form of death. But to the gods, the enjoyers of tribute, You are the most dear, as they are to You.

COMMENTARY

Here Rukmiṇī replies to Kṛṣṇa’s statement in Text 14: niṣkiñcanā vayaṁ śaśvan niṣkiñcana-jana-priyāḥ tasmāt prāyeṇa na hy āḍhyā māṁ bhajanti su-madhyame, “We have no material possessions, and We are dear to those who similarly have nothing. Therefore, O slender one, the wealthy hardly ever worship Me.”

Rukmiṇī said, “You are indeed niṣkiñcana (niṣkiñcano nanu).” The word kiñcana means “something,” and the prefix nir—or, as it appears here, nis—indicates negation. Thus in the ordinary sense niṣkiñcana means “one who has nothing.”

Rukmiṇī said, “You are niṣkiñcana in the sense that nothing is greater than You. And You are niṣkiñcana in the sense that You do not only have some (kiñcana) opulence, power, sweetness fame, strength, knowledge and renunciation, but You possess all of these in complete measure, since You are source of all emanations.”

“The meaning of niṣkiñcana as poverty stricken does not apply to You at all, because Brahmā and all the greatest demigods, who are worshiped by all others, worship You.”

Rukmiṇī replied to Kṛṣṇa’s statement that wealthy men do not worship Him by saying, “Those materialistic men, blinded by wealth, whose very life is their money, do not know You as death, as the punisher. What to speak then, of their worshiping You?”

In Text 14 Lord Kṛṣṇa also stated, niṣkiñcana-jana-priyāh: “I am dear to those who have nothing.” To this Rukmiṇī replied, “Brahmā and other demigods, who are the wealthiest persons in the universe, regularly offer tribute to You. Since You are the dear most of the mixed devotees (sakāma-bhaktas) like Brahmā, what to speak of the devotees devoid of material desires (niṣkāma-bhaktas).”

Those who do not desire to engage in anything else, acquire anything else or inquire into anything else other than worship of the Lord are called niṣkiñcana by the wise. According to the statements of the Purāṇas, the word niṣkiñcana means the devotee of the Lord.

|| 10.60.38 ||

tvaṁ vai samasta-puruṣārtha-mayaḥ phalātmā

yad-vāñchayā su-matayo visṛjanti kṛtsnam

teṣāṁ vibho samucito bhavataḥ samājaḥ

puṁsaḥ striyāś ca ratayoḥ sukha-duḥkhinor na

TRANSLATION

You are the embodiment of all human goals and are Yourself the final aim of life. Desiring to attain You, O all-powerful Lord, intelligent persons abandon everything else. It is they who are worthy of Your association, not men and women absorbed in the pleasure and grief resulting from their mutual lust.

COMMENTARY

Here Rukmiṇī refutes Kṛṣṇa’s statement in Text 15: yayor ātma-samaṁ vittaṁ janmaiśvaryākṛtir bhavaḥ tayor vivāho maitrī ca nottamādhamayoḥ kvacit, “Marriage and friendship are proper between two people who are equal in terms of their wealth, birth, influence, physical appearance and capacity for good progeny, but never between a superior and an inferior.”

Rukmiṇī said, “You have said that one should marry only a person equal in wealth. That is possible for others, but not for You. You are the end goal (phalātmā) of all human endeavors. The association (samājaḥ) or relation is between the served and servitor, between Nārāyaṇa and Lakṣmī, between You and myself, not between a mundane man and woman who are attracted in mutual lust.”

|| 10.60.39 ||

tvaṁ nyasta-daṇḍa-munibhir gaditānubhāva

ātmātma-daś ca jagatām iti me vṛto ’si

hitvā bhavad-bhruva udīrita-kāla-vega-

dhvastāśiṣo ’bja-bhava-nāka-patīn kuto ’nye

TRANSLATION

Knowing that great sages who have renounced the sannyāsī’s daṇḍa proclaim Your glories, that You are the Supreme Soul of all the worlds, and that You are so gracious that You give away even Your own self, I chose You as my husband, rejecting Lord Brahmā, Lord Śiva and the rulers of heaven, whose aspirations are all frustrated by the force of time, which is born from Your eyebrows. What interest, then, could I have in any other suitors?

COMMENTARY

In this verse Rukmiṇī refutes Kṛṣṇa’s statement in Text 16: bhikṣubhiḥ ślāghitā mudhā, “O fool, I am praised only by beggars,” by explaining the superexcellence of being praised by beggars (bhiksus).

Rukmiṇī said, “Those so called beggars (bhiksus) are actually sages in the paramahaṁsa stage of life who have reached the highest level of spiritual advancement and thus given up the sannyāsī rod (danda). Your powers are glorified (gaditānubhāva) by such bhiksus or paramahaṁsas. Everything becomes auspicious by praising You, the Soul of all souls (ātmātma:paramātmā). Therefore, praising You is not foolish (mudhā). Rather if You say it is foolish, You are foolish (mudhā)!”

“Knowing that You give Yourself to those in the universe (ātma-daś ca jagatām) who worship You, I have chosen You as my husband. Nevertheless You have said vaidarbhy etad avijñāya: ‘My dear Vaidarbhī, out of ignorance you have chosen Me as your husband.’”

“This shows You did not know my intelligence in this matter. I have chosen You after rejecting lesser personalities like Brahmā and Śiva, whose benedictions are all destroyed by the force of time emanating from the movement of Your eyebrows. What then to speak of my rejecting inferior persons like those kings? My dear husband, Your accusation that I lack foresight (tvayādīrgha-samīkṣayā, text 16) indicates that You did know of my deep insight into the situation. Actually, I chose You because I clearly understood Your true glories.”

|| 10.60.40 ||

jāḍyaṁ vacas tava gadāgraja yas tu bhūpān

vidrāvya śārṅga-ninadena jahartha māṁ tvam

siṁho yathā sva-balim īśa paśūn sva-bhāgaṁ

tebhyo bhayād yad udadhiṁ śaraṇaṁ prapannaḥ

TRANSLATION

My Lord, as a lion drives away lesser animals to claim his proper tribute, You drove off the assembled kings with the resounding twang of Your Śārṅga bow and then claimed me, Your fair share. Thus it is sheer foolishness, my dear Gadāgraja, for You to say You took shelter in the ocean out of fear of those kings.

COMMENTARY

In Text 12 Kṛṣṇa said, rājabhyo bibhyataḥ su-bhru samudraṁ śaranaṁ gatān: “Terrified of those kings, We went to the ocean for shelter.” Then suddenly Rukmiṇī manifested the sthāyi-bhāva of māna (anger). Having already hinted at Kṛṣṇa’s ignorance of her knowledge and foresight, Rukmiṇī became provoked to anger by hearing Kṛṣṇa glorifying other men who might have become her husband. Rukmiṇī clearly indicates Kṛṣṇa’s ignorance while frowning and casting angry sidelong glances at Him.

Rukmiṇī said, “Your words are foolish (jādyaṁ vacas tava). Like a lion You defeated all the other kings and took me away as Your prize. Therefore, it is simply foolishness to say that out of fear of those same kings You went to the ocean.”

“But,” Kṛṣṇa may object, “Earlier (verse 35) you said that it was true that I took shelter of the ocean out of fear.”

Rukmiṇī, “Yes, but that was my foolishness.”

|| 10.60.41 ||

yad-vāñchayā nṛpa-śikhāmaṇayo ’nga-vainya-

jāyanta-nāhuṣa-gayādaya aikya-patyam

rājyaṁ visṛjya viviśur vanam ambujākṣa

sīdanti te ’nupadavīṁ ta ihāsthitāḥ kim

TRANSLATION

Wanting Your association, the best of kings—Aṅga, Vainya, Jāyanta, Nāhuṣa, Gaya and others—abandoned their absolute sovereignty and entered the forest to seek You out. How could those kings suffer frustration in this world, O lotus-eyed one?

COMMENTARY

In this verse Rukmiṇī intends to tell Kṛṣṇa, “You said that, ‘Women who follow My path generally suffer,’ (āsthitāḥ padavīṁ su-bhru prāyaḥ sīdanti yoṣitaḥ, text 13). That is also a foolish statement. You have also said that I, a king’s daughter, am unintelligent and frustrated because I married You. But how can You accuse all the great enlightened kings like Jāyanta (Bharata) of being unintelligent? They were the wisest of men, yet they gave up everything to follow You and were certainly not frustrated by the result. Indeed, they achieved the perfection of Your association.”

|| 10.60.42 ||

kānyaṁ śrayeta tava pāda-saroja-gandham

āghrāya san-mukharitaṁ janatāpavargam

lakṣmy-ālayaṁ tv avigaṇayya guṇālayasya

martyā sadoru-bhayam artha-viviita-dṛṣṭiḥ

TRANSLATION

The aroma of Your lotus feet, which is glorified by great saints, awards people liberation and is the abode of Goddess Lakṣmī. What woman would take shelter of any other man after savoring that aroma? Since You are the abode of transcendental qualities, what mortal woman with the insight to distinguish her own true interest would disregard that fragrance and depend instead on someone who is always subject to terrible fear?

COMMENTARY

In two verses (42-43), Rukmiṇī replies to Kṛṣṇa’s statement, “You should choose a more suitable husband” (bhajasva ksatriyarṣabham, text 17).

Rukmiṇī said, “Only a woman who has never heard Your glories would take shelter of another husband. What mortal woman, who has once smelled the fragrance of Your lotus feet or heard Your glories praised by sages (san-mukharitam:stutam) who are like bees, would accept anyone but You? One becomes liberated simply by hearing or chanting Your glories. Conversely, anyone who does not appreciate Your topics, such as a man-eater or the daughter of a witch, will take shelter of someone else and consequently always experience great fear. How could any sane, discriminating woman (artha-vivikta-dṛṣtiḥ) take shelter of anyone but You?”

In Text 16 Kṛṣṇa said that He was guṇair hīnāḥ, “bereft of all good qualities.” To refute this claim, Rukmiṇī states that Kṛṣṇa is guṇālayasya, “the abode of all transcendental qualities.”

|| 10.60.43 ||

taṁ tvānurūpam abhajaṁ jagatām adhīśam

ātmānam atra ca paratra ca kāma-pūram

syān me tavāṅghrir araṇaṁ sṛtibhir bhramantyā

yo vai bhajantam upayāty anṛtāpavargaḥ

TRANSLATION

Because You are suitable for me, I have chosen You, the master and Supreme Soul of all the worlds, who fulfill our desires in this life and the next. May Your feet, which give freedom from illusion by approaching their worshiper, give shelter to me, who have been wandering from one material situation to another.

COMMENTARY

Rukmiṇī said, “But I am the daughter of a human, however, so after hearing about Your qualities I have taken full shelter of You. Because You are suitalbe as My very Supersoul (ātmānam) I should surrender to You who are most favorable to me.”

With the sudden appearance of the sthāyi-bhāva known as humility (dainya), Rukmiṇī, though she is the eternally liberated consort of Kṛṣṇa, humbly thinks of herself as an ordinary human bound by karma. She then prays for the opportunity to worship the Lord: “May I attain the shelter of Your lotus feet after wandering for many births (sṛtibhiḥ).”

An alternate reading for the word sṛtibhiḥ is śrutibhiḥ, in which case the idea Rukmiṇī expresses is this: “Oh my beloved, I was bewildered by hearing about Your various incarnations. I heard that when You descended as Rāma, You abandoned Your wife Sītā, and that in this life You abandoned the gopīs. Also by hearing just now the way You have been speaking, I am experiencing delusion and various confusing doubts. Nevertheless, Your lotus feet have mercifully approached Your worshiper, coming of their own accord to destroy a multitude of illusions. May I surrender unto Your lotus feet, which give happiness and a continuous taste of nectar to persons like us.”

Rukmiṇī hints that she would rather surrender to Kṛṣṇa’s lotus feet than His lotus face, because that face, with His mouth and words, sometimes emanates poison, even death inflicting poison. At other times Kṛṣṇa’s face gives life restoring nectar.

|| 10.60.44 ||

tasyāḥ syur acyuta nṛpā bhavatopadiṣṭāḥ

strīṇāṁ gṛheṣu khara-go-śva-viḍāla-bhṛtyāḥ

yat-karṇa-mūlam an-karṣaṇa nopayāyād

yuṣmat-kathā mṛḍa-viriñca-sabhāsu gītā

TRANSLATION

O infallible Kṛṣṇa, let each of the kings You named become the husband of a woman whose ears have never heard Your glories, which are sung in the assemblies of Śiva and Brahmā. After all, in the households of such women these kings live like asses, oxen, dogs, cats and slaves.

COMMENTARY

Pointing her index finger at Kṛṣṇa with jealous anger, Rukmiṇī spoke fiery words to condemn the kings whom Kṛṣṇa had praised in verse ten of this chapter. Rukmiṇī said, “These so called great kings are like asses because their wives sometimes kick them. They resemble dogs because they behave inimically toward outsiders in order to protect their home. They are like cats because they eat the remnants of their wives, and resemble slaves because they are servile in family affairs. Such kings may appear desirable to a foolish woman who has not heard or understood Your unlimited glories. O destroyer of enemies (an-karṣaṇa:ari-karṣaṇa), You drag my enemies like Śiśupāla to the kingdom of death.”

|| 10.60.45 ||

tvak-śmaśru-roma-nakha-keśa-pinaddham antar

māṁsāsthi-rakta-kṛmi-viṭ-kapha-pitta-vātam

jīvac-chavaṁ bhajati kānta-matir vimūḍhā

yā te padābja-makarandam ajighratī strī

TRANSLATION

A woman who fails to relish the fragrance of the honey of Your lotus feet becomes totally befooled, and thus she accepts as her husband or lover a living corpse covered with skin, whiskers, nails, head-hair and body-hair and filled with flesh, bones, blood, parasites, feces, mucus, bile and air.

COMMENTARY

Rukmiṇī said, “On the authority of the scriptural statement sa vai patiḥ syād akuto-bhayaḥ svayam: ‘He indeed should become one’s husband who can remove all fear,’ You alone qualify as the real husband for all women at all times. An ordinary husband’s body is covered on the outside by skin and hair. Otherwise it would be become overwhelmed with flies and millions of other insects and vermin attracted by its foul smell and other offensive qualities. And inside the husband’s body is filled with blood, bones, feces, flesh, bile, worms and phlegm.”

She who thinks of this living corpse as “my husband” and worships him is simply a fool. Why are they so foolish? The honey sweetness of Your lotus feet, and the fact that You possess an eternal transcendental body, full of knowledge and bliss is well known. Yet due to being whipped up into a tempest by the reciters of the Purāṇas, foolish women reject You.”

|| 10.60.46 ||

astv ambujākṣa mama te caraṇānurāga

ātman ratasya mayi cānatirikta-dṛṣṭeḥ

yarhy asya vṛddhaya upātta-rajo-’ti-mātro

mām īkṣase tad u ha naḥ paramānukampā

TRANSLATION

O lotus-eyed one, though You are satisfied within Yourself and thus rarely turn Your attention toward me, please bless me with steady love for Your feet. It is when You assume a predominance of passion in order to manifest the universe that You glance upon me, showing me what is indeed Your greatest mercy.

COMMENTARY

Here Rukmiṇī replies to Kṛṣṇa’s statement regarding His indifference to family life, “Always satisfied within Ourselves, We care nothing for wives, children and wealth.” (Text 20)

Just by pondering over Kṛṣṇa’s indifference or neutrality Rukmiṇī reached a state of calmness in the sthāyi-bhāva known as neutrality (sthāna). Then submerging in an ocean of humility, she spoke this verse: “Let me have loving attachment to Your feet even if You are indifferent. Your indifference to me is appropriate, since You glance on the entire universe with indifference. Because You take pleasure within Yourself (ātman ratasya:ātmārāma) You rarely look at me.”

Humbly identifying herself with Kṛṣṇa’s external energy, which is her expansion, Rukmiṇī says, “Though You do not often look at me, when You are ready to manifest the material universe and thus begin to work through the mode of passion, which is Your potency, then You will certainly (u) glance upon me and I will rejoice (ha). It will be a great display of mercy for me, and I will accept it as my greatest fortune.”

The inner meaning of Rukmiṇī’s statement is as follows: Rukmiṇī said, “Actually You are very attached to me, as attested by Your own words, I am also thinking about her so much that I cannot sleep at night, tathāham api tac-citto nidrāṁ ca na labhe niśi.’ (SB 10.53.2) Yet from Your statement udāsīnā vayaṁ (text 20), we see that You are indifferent. Therefore, if You are attracted to me then I must be Your supreme, internal potency (svarūpa-śakti). Thus even though You are self-satisfied (ātman ratasya), You take pleasure in me. But if I am Your external, material energy, then You will be indifferent to me. In this way You have both attitudes toward me, and I am in both kinds of relationship with You.”

|| 10.60.47 ||

naivālīkam ahaṁ manye vacas te madhusūdana

ambāyā eva hi prāyaḥ kanyāyāḥ syād ratiḥ kvacit

TRANSLATION

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