Source
Texts:
Rukminî's
Message to Lord Krishna
Text
1
S'rî
S'uka said: 'In this manner, my dear, being graced by Krishna
circumambulated the descendent of Ikshvâku Him bowing
down and went he out the mouth of the cave.
S'ukadeva
Gosvâmî said: My dear King, thus graced by Lord
Krishna, Mucukunda circumambulated Him and bowed down to
Him. Then Mucukunda, the beloved descendant of
Ikshvâku, exited through the mouth of the cave.
Text
2
Noticing
that the human beings, the animals, plants and trees were all
in a poor condition concluded he that kali-yuga had arrived and
went he in the northern direction [compare
1.15:
44].
Seeing
that the size of all the human beings, animals, trees and
plants was severely reduced, and thus realizing that the age
of Kali was at hand, Mucukunda left for the north.
Text
3
Attaching
faith to penance was he, serious detached from material
association, freed from doubts in fixing his mind upon Krishna
as he came to the mountain Gandhamâdana ['the nice
smell'].
The
sober King, beyond material association and free of doubt,
was convinced of the value of austerity. Absorbing his mind
in Lord Krishna, he came to Gandhamâdana
Mountain.
Text
4
Reaching
Badarikâs'rama [see e.g. 3.4:
4;
4.12:
16;
5.4:
5;
7.11:
6],
the residence of Nara-Nârâyana, worshiped he
tolerating all duality the Lord in peace with his
austerity.
There
he arrived at Badarikâs'rama, the abode of Lord
Nara-Nârâyana, where, remaining tolerant of all
dualities, he peacefully worshiped the Supreme Lord Hari by
performing severe austerities.
Text
5
The Supreme
Lord returned again to His city Mathurâ that was
surrounded by the yavanas and brought, after killing the
barbarian army, their riches to
Dvârakâ.
The
Lord returned to Mathurâ, which was still surrounded
by Yavanas. Then He destroyed the army of barbarians and
began taking their valuables to Dvârakâ.
Text
6
As
Acyuta by oxen and men was engaged in taking the wealth,
arrived there Jarâsandha leading twenty-three
armies.
As
the wealth was being carried by oxen and men under Lord
Krishna's direction, Jarâsandha appeared at the head
of twenty-three armies.
Text
7
Seeing
the powerful waves of the enemy armies ran the two
Mâdhavas, adopting a human course, o King, quickly
away.
O
King, seeing the fierce waves of the enemy's army, the two
Mâdhavas, imitating human behavior, ran swiftly
away.
Text
8
Abandoning
the load of goods as cowards afraid, but actually being
unafraid, covered They with Their lotuspetal feet many
yojanas.
Abandoning
the abundant riches, fearless but feigning fear, They went
many yojanas on Their lotuslike feet.
Text
9
Seeing
the Two were fleeing laughed the mighty ruler of Mâghada
loudly and pursued he with charioteers and soldier the Lords,
not being quite aware of Their special nature.
When
he saw Them fleeing, powerful Jarâsandha laughed
loudly and then pursued Them with charioteers and foot
soldiers. He could not understand the exalted position of
the two Lords.
Text
10
Exhausted
of full speed having run a long distance, climbed They a very
high mountain known as Pravarshana where the mighty one
[Indra] is always raining.
Apparently
exhausted after fleeing a long distance, the two Lords
climbed a high mountain named Pravarshana, upon which Lord
Indra showers incessant rain.
Text
11
Knowing
that They were hiding on the mountain but not able to find
where, o King, set he, with firewood igniting fires on all
sides, the mountain ablaze.
Although
he knew They were hiding on the mountain, Jarâsandha
could find no trace of Them. Therefore, O King, he placed
firewood on all sides and set the mountain ablaze.
Text
12
Hastily
leaping down from it being eleven yoyanas high and burning on
all sides, fell They down to the ground.
The
two of Them then suddenly jumped from the burning mountain,
which was eleven yojanas high, and fell to the
ground.
Text
13
Not being seen
by Their enemy or his followers returned the two finest Yadus
back to their own city which had the ocean as its moat, o
King.
Unseen
by Their opponent or his followers, O King, those two most
exalted Yadus returned to Their city of Dvârakâ,
which had the ocean as a protective moat.
Text
14
The king of the
Magadhas on his side falsely thought that Balarâma and
Kes'ava had burned in the fire and went to Magadha pulling back
his huge force.
Jarâsandha,
moreover, mistakenly thought that Balarâma and Kes'ava
had burned to death in the fire. Thus he withdrew his vast
military force and returned to the Magadha kingdom.
Text
15
As previously
stated gave the opulent sovereign of Ânarta, Raivata, on
the order of Brahmâ Balarâma his daughter named
Raivatî in marriage [9.3:
33-36]
As
ordered by Lord Brahmâ, Raivata, the opulent ruler of
Ânarta, gave Lord Balarâma his daughter
Raivatî in marriage. This has already been
discussed.
Text
16-17
Govinda
the Supreme Lord indeed, married, o hero among the Kurus, to
her own choice Vaidarbhî [Rukminî] the
daughter of Bhîshmaka, a plenary portion of the goddess
of fortune. By force overruling S'âlva and other kings in
support of S'is'upâla, He did so [by stealing her
away] before the eyes of all the people to see, like son of
Târkshya [Garuda, stole] the nectar of
heaven.'
O
hero among the Kurus, the Supreme Lord Himself, Govinda,
married Bhîshmaka's daughter, Vaidarbhî, who was
a direct expansion of the goddess of fortune. The Lord did
this by her desire, and in the process He beat down
S'âlva and other kings who took S'is'upâla's
side. Indeed, as everyone watched, S'rî Krishna took
Rukminî just as Garuda boldly stole nectar from the
demigods.
Text
18
The honorable
king said: 'In the manner of a râkshasa [by
kidnapping thus], so I heard, did the Supreme Lord thus
marry Rukminî, the daughter of Bhîshmaka with the
charming face.
King
Parîkchit said: The Supreme Lord married
Rukminî, the beautiful-faced daughter of
Bhîshmaka, in the Râkshasa style - or so I have
heard.
Text
19
O lord, I'd
like to hear about how Krishna stole away the bride, with His
immeasurable potency defeating such kings as Jarasândha
and S'âlva.
My
lord, I wish to hear how the immeasurably powerful Lord
Krishna took away His bride while defeating such kings as
Magadha and S'âlva.
Text
20
O brahmin! Who
can ever all understand what is said and get enough of hearing
about the always new [see 10.45:
48]
propitious, sweet topics of Krishna which remove the
contamination of the world?
What
experienced listener, O brâhmana, could ever grow
satiated while listening to the pious, charming and
ever-fresh topics of Lord Krishna, which cleanse away the
world's contamination?
Text
21
The son of
Vyâsa said: 'There was a king named Bhîshmaka, the
great ruler of Vidarbha, of whom there were five sons and one
daughter with an exceptionally pretty face.
S'rî
Bâdarâyani said: There was a king named
Bhîshmaka, the powerful ruler of Vidarbha. He had five
sons and one daughter of lovely countenance.
Text
22
Rukmî was
the first born son, followed by
Rukmaratha,
Rukmabâhu, Rukmakes'a and Rukmamâlî;
Rukminî their sister was of a saintly character
[rukma means: 'what is bright or
radiant'].
Rukmî
was the first-born son, followed by Rukmaratha,
Rukmabâhu, Rukmakes'a and Rukmamâlî. Their
sister was the exalted Rukminî.
Text
23
She,
from hearing Mukunda's beauty, prowess, character and opulences
being sung by those who came to her family home, deemed Him a
suitable husband.
Hearing
of the beauty, prowess, transcendental character and
opulence of Mukunda from visitors to the palace who sang His
praises, Rukminî decided that He would be the perfect
husband for her.
Text
24
Krishna,
finding her as a repository of intelligence, auspicious marks,
magnanimity, beauty, good behavior and other qualities a
suitable wife, made up His mind to marry her.
Lord
Krishna knew that Rukminî possessed intelligence,
auspicious bodily markings, beauty, proper behavior and all
other good qualities. Concluding that she would be an ideal
wife for Him, He made up His mind to marry her.
Text
25
Even
though the family wanted to give the sister to Krishna, o King,
did Rukmi, who hated Krishna, prevent them from doing so; he
thought of S'is'upâla.
Because
Rukmî envied the Lord, O King, he forbade his family
members to give his sister to Krishna, although they wanted
to. Instead, Rukmî decided to give Rukminî to
S'is'upâla.
Text
26
The princess of
Vidarbha with her dark eyes unhappy to know that, pained her
mind and sent with haste a certain dependable brahmin to
Krishna.
Dark-eyed
Vaidarbhî was aware of this plan, and it deeply upset
her. Analyzing the situation, she quickly sent a trustworthy
brâhmana to Krishna.
Text
27
He, arriving at
Dvârakâ, brought in by the gatekeepers saw the
Original Person seated on a golden throne.
Upon
reaching Dvârakâ, the brâhmana was brought
inside by the gatekeepers and saw the primeval Personality
of Godhead sitting on a golden throne.
Text
28
The Lord Good
to the Brahmins seeing him got down from His throne, seated him
and performed worship the way the residents of heaven worship
Him.
Seeing
the brâhmana, S'rî Krishna, Lord of the
brâhmanas, came down from His throne and seated him.
Then the Lord worshiped him just as He Himself is worshiped
by the demigods.
Text
29
With
him having eaten en rested approached the Goal of the Saintly
Devotees him to massage with His hand his feet and asked He him
patiently:
After
the brâhmana had eaten and rested, S'rî Krishna,
the goal of saintly devotees, came forward, and while
massaging the brâhmana's feet with His own hands, He
patiently questioned him as follows.
Text
30
'My
best, are the religious practices sanctioned by your
first-class, twiceborn seniors, proceeding without too much
difficulty and are you ever contented of mind?
[The
Supreme Lord said:] O best of exalted brâhmanas,
are your religious practices, sanctioned by senior
authorities, proceeding without great difficulty? Is your
mind always fully satisfied?
Text
31
When
a brahmin satisfied carries on with whatever [comes his
way], not falling short in his religious duty, will those
[practices] for him every way be the cow of
plenty.
When
a brâhmana is satisfied with whatever comes his way
and does not fall away from his religious duties, those very
religious principles become his desire cow, fulfilling all
his wishes.
Text
32
Dissatisfied
will he, even though he is the master of the godly, again and
again end up in various worlds; but satisfied will he, even
though destitute, rest with all his limbs free from pain and
fever.
An
unsatisfied brâhmana wanders restlessly from one
planet to another, even if he becomes King of heaven. But a
satisfied brâhmana, though he may possess nothing,
rests peacefully, all his limbs free of distress.
Text
33
To
the learned satisfied by their own gain [their
self-realization] I bow My head again and again as they,
void of false ego, are of the saintly and of all living beings,
peaceful the best well-wishers [see also B.G.
2:
71,
12:
13-14].
I
repeatedly bow My head in respect to those brâhmanas
who are satisfied with their lot. Saintly, prideless and
peaceful, they are the best well- wishers of all living
beings.
Text
34
Is
your king all well, o brahmin, as the king whose subjects are
happy to live protected in the state is very dear to
Me.
O
brâhmana, is your King attending to your welfare?
Indeed, that king in whose country the citizens are happy
and protected is very dear to Me.
Text
35
From where,
crossing the [sea of] trouble, did you arrive here and
for what purpose; please tell Us everything, if its not a
secret; what is the thing We may do for you?'
Whence
have you come, crossing the impassable sea, and for what
purpose? Explain all this to Us if it is not a secret, and
tell Us what We may do for you.
Text
36
With
the Supreme Being, who for the sake of His pastimes assumes His
bodies, thus asking these questions, related the brahmin
everything to Him:
Thus
questioned by the Supreme Personality of Godhead, who
incarnates to perform His pastimes, the brâhmana told
Him everything.
Text
37
'S'rî
Rukminî has said: 'O Most Beautiful One of all the
Worlds, hearing that for all those who hear about Your
qualities You, entering through the openings of their ears,
remove the distress in their bodies and that they who have eyes
to see the beauty of You, obtain the complete fulfillment of
all desires, have I without shame installed You in my
mind!
S'rî
Rukminî said [in her letter, as read by the
brâhmana]: O beauty of the worlds, having heard of
Your qualities, which enter the ears of those who hear and
remove their bodily distress, and having also heard of Your
beauty, which fulfills all the visual desires of those who
see, I have fixed my shameless mind upon You, O
Krishna.
Text
38
Who,
o Mukunda, is Your equal in aristocratic background, character,
beauty, knowledge, youth, property and influence? What sober
and marriageable lady would at her time not choose as her
husband You of such a good family, o lion among men, so
delightful to the minds of all mankind?
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?
Text
39
Therefore
has Your good Self, dear Lord, by me been chosen as a husband
indeed and do I here offer myself as a wife to You, o
Omnipotent One, please accept me; may the king of Cedi
[S'is'upâla] never, like a jackal away with what
belongs to the king of the animals, touch what is allotted to
the hero.
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
S'is'upâla never touch the hero's portion like a
jackal stealing the property of a lion.
Text
40
Let
with the Supreme Lord, the Highest Controller sufficiently
worshiped by means of pious works, sacrifices, charity,
observances, vows, honoring the gods, the gurus and the learned
and other activities, the elder brother of Gada
[9.24:
46]
come and take my hand and not the son of Damaghosha or others
alike.
If
I have sufficiently worshiped the Supreme Personality of
Godhead by pious works, sacrifices, charity, rituals and
vows, and also by worshiping the demigods, brâhmanas
and gurus, then may Gadâgraja come and take my hand,
and not Damaghosha's son or anyone else.
Text
41
The day before
the marriage is taking place You must come to Vidharbha, o
Invincible One, in secret surrounded by Your officers to crush
fighting the armed resistance of the kings of Caidya and
Magadha and take me in marriage in the râkshasa-style as
the reward for Your valor.
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
Râkshasa style, winning me with Your valor.
Text
42
How
to carry me, moving within my quarters, away without killing my
relatives, You might say; let me tell You how to: on the day
before is there for the presiding deity of the family a large
ceremonial procession outside in which the new bride approaches
the goddess Girijâ [Ambikâ].
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
Girijâ.
Text
43
Great
souls, like the husband of Ûma [S'iva], in order
to overcome their own ignorance hanker to bathe in the dust of
Your lotus feet; when I, o Lotus-eyed One, cannot obtain Your
mercy I ought to give up my vital force being weakened by vows,
so that It [finally] might be so after a hundred births
more.'
O
lotus-eyed one, great souls like Lord S'iva 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.
Text
44
[The
brahmin ended with:] This is the confidential message
brought by me, o Lord of the Yadus, so please consider what
immediately following in this matter needs to be
done.
The
brâhmana 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.
