Srimad Bhagavatam · Canto 10 · Chapter 54
श्रीशुक उवाच इति सर्वे सुसंरब्धा वाहानारुह्य दंशिता: । स्वै: स्वैर्बलै: परिक्रान्ता अन्वीयुर्धृतकार्मुका: ॥ १ ॥
śrī-śuka uvāca iti sarve su-saṁrabdhā vāhān āruhya daṁśitāḥ svaiḥ svair balaiḥ parikrāntā anvīyur dhṛta-kārmukāḥ
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.
तानापतत आलोक्य यादवानीकयूथपा: । तस्थुस्तत्सम्मुखा राजन्विस्फूर्ज्य स्वधनूंषि ते ॥ २ ॥
tān āpatata ālokya yādavānīka-yūthapāḥ tasthus tat-sammukhā rājan visphūrjya sva-dhanūṁṣi te
The commanders of the Yādava army, seeing the enemy racing to attack, turned to face them and stood firm, O King, twanging their bows.
अश्वपृष्ठे गजस्कन्धे रथोपस्थेऽस्त्र कोविदा: । मुमुचु: शरवर्षाणि मेघा अद्रिष्वपो यथा ॥ ३ ॥
aśva-pṛṣṭhe gaja-skandhe rathopasthe ’stra kovidāḥ mumucuḥ śara-varṣāṇi meghā adriṣv apo yathā
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.
पत्युर्बलं शरासारैश्छन्नं वीक्ष्य सुमध्यमा । सव्रीड्मैक्षत्तद्वक्त्रं भयविह्वललोचना ॥ ४ ॥
patyur balaṁ śarāsāraiś channaṁ vīkṣya su-madhyamā sa-vrīḍm aikṣat tad-vaktraṁ bhaya-vihvala-locanā
Slender-waisted Rukmiṇī, seeing her Lord’s army covered by torrents of arrows, shyly looked at His face with fear-stricken eyes.
प्रहस्य भगवानाह मा स्म भैर्वामलोचने । विनङ्क्ष्यत्यधुनैवैतत्तावकै: शात्रवं बलम् ॥ ५ ॥
prahasya bhagavān āha mā sma bhair vāma-locane vinaṅkṣyaty adhunaivaitat tāvakaiḥ śātravaṁ balam
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.”
तेषां तद्विक्रमं वीरा गदसङ्कर्षणादय: । अमृष्यमाणा नाराचैर्जघ्नुर्हयगजान् रथान् ॥ ६ ॥
teṣāṁ tad-vikramaṁ vīrā gada-saṅkarṣanādayaḥ amṛṣyamāṇā nārācair jaghnur haya-gajān rathān
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.
पेतु: शिरांसि रथिनामश्विनां गजिनां भुवि । सकुण्डलकिरीटानि सोष्णीषाणि च कोटिश: ॥ ७ ॥
petuḥ śirāṁsi rathinām aśvināṁ gajināṁ bhuvi sa-kuṇḍala-kirīṭāni soṣṇīṣāṇi ca koṭiśaḥ
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.
हस्ता: सासिगदेष्वासा: करभा ऊरवोऽङ्घ्रय: । अश्वाश्वतरनागोष्ट्रखरमर्त्यशिरांसि च ॥ ८ ॥
hastāḥ sāsi-gadeṣv-āsāḥ karabhā ūravo ’ṅghrayaḥ aśvāśvatara-nāgoṣṭra- khara-martya-śirāṁsi ca
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.
हन्यमानबलानीका वृष्णिभिर्जयकाङ्क्षिभि: । राजानो विमुखा जग्मुर्जरासन्धपुर:सरा: ॥ ९ ॥
hanyamāna-balānīkā vṛṣṇibhir jaya-kāṅkṣibhiḥ rājāno vimukhā jagmur jarāsandha-puraḥ-sarāḥ
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.
शिशुपालं समभ्येत्य हृतदारमिवातुरम् । नष्टत्विषं गतोत्साहं शुष्यद्वदनमब्रुवन् ॥ १० ॥
śiśupālaṁ samabhyetya hṛta-dāram ivāturam naṣṭa-tviṣaṁ gatotsāhaṁ śuṣyad-vadanam abruvan
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.
भो भो: पुरुषशार्दूल दौर्मनस्यमिदं त्यज । न प्रियाप्रिययो राजन् निष्ठा देहिषु दृश्यते ॥ ११ ॥
bho bhoḥ puruṣa-śārdūla daurmanasyam idaṁ tyaja na priyāpriyayo rājan niṣṭhā dehiṣu dṛśyate
[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.
यथा दारुमयी योषित् नृत्यते कुहकेच्छया । एवमीश्वरतन्त्रोऽयमीहते सुखदु:खयो: ॥ १२ ॥
yathā dāru-mayī yoṣit nṛtyate kuhakecchayā evam īśvara-tantro ’yam īhate sukha-duḥkhayoḥ
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.
शौरे: सप्तदशाहं वै संयुगानि पराजित: । त्रयोविंशतिभि: सैन्यैर्जिग्ये एकमहं परम् ॥ १३ ॥
śaureḥ sapta-daśāhaṁ vai saṁyugāni parājitaḥ trayo-viṁśatibhiḥ sainyair jigye ekam ahaṁ param
In battle with Kṛṣṇa I and my twenty-three armies lost seventeen times; only once did I defeat Him.
तथाप्यहं न शोचामि न प्रहृष्यामि कर्हिचित् । कालेन दैवयुक्तेन जानन् विद्रावितं जगत् ॥ १४ ॥
tathāpy ahaṁ na śocāmi na prahṛṣyāmi karhicit kālena daiva-yuktena jānan vidrāvitaṁ jagat
But still I never lament or rejoice, because I know this world is driven by time and fate.
अधुनापि वयं सर्वे वीरयूथपयूथपा: । पराजिता: फल्गुतन्त्रैर्यदुभि: कृष्णपालितै: ॥ १५ ॥
adhunāpi vayaṁ sarve vīra-yūthapa-yūthapāḥ parājitāḥ phalgu-tantrair yadubhiḥ kṛṣṇa-pālitaiḥ
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.
रिपवो जिग्युरधुना काल आत्मानुसारिणि । तदा वयं विजेष्यामो यदा काल: प्रदक्षिण: ॥ १६ ॥
ripavo jigyur adhunā kāla ātmānusāriṇi tadā vayaṁ vijeṣyāmo yadā kālaḥ pradakṣiṇaḥ
Now our enemies have conquered because time favors them, but in the future, when time is auspicious for us, we shall conquer.
श्रीशुक उवाच एवं प्रबोधितो मित्रैश्चैद्योऽगात् सानुग: पुरम् । हतशेषा: पुनस्तेऽपि ययु: स्वं स्वं पुरं नृपा: ॥ १७ ॥
śrī-śuka uvāca evaṁ prabodhito mitraiś caidyo ’gāt sānugaḥ puram hata-śeṣāḥ punas te ’pi yayuḥ svaṁ svaṁ puraṁ nṛpāḥ
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.
रुक्मी तु राक्षसोद्वाहं कृष्णद्विडसहन् स्वसु: । पृष्ठतोऽन्वगमत् कृष्णमक्षौहिण्या वृतो बली ॥ १८ ॥
rukmī tu rākṣasodvāhaṁ kṛṣṇa-dviḍ asahan svasuḥ pṛṣṭhato ’nvagamat kṛṣṇam akṣauhiṇyā vṛto balī
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.
रुक्म्यमर्षी सुसंरब्ध: शृण्वतां सर्वभूभुजाम् । प्रतिजज्ञे महाबाहुर्दंशित: सशरासन: ॥ १९ ॥ अहत्वा समरे कृष्णमप्रत्यूह्य च रुक्मिणीम् । कुण्डिनं न प्रवेक्ष्यामि सत्यमेतद् ब्रवीमि व: ॥ २० ॥
rukmy amarṣī su-saṁrabdhaḥ śṛṇvatāṁ sarva-bhūbhujām pratijajñe mahā-bāhur daṁśitaḥ sa-śarāsanaḥ ahatvā samare kṛṣṇam apratyūhya ca rukmiṇīm kuṇḍinaṁ na pravekṣyāmi satyam etad bravīmi vaḥ
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.”
इत्युक्त्वा रथमारुह्य सारथिं प्राह सत्वर: । चोदयाश्वान् यत: कृष्ण: तस्य मे संयुगं भवेत् ॥ २१ ॥
ity uktvā ratham āruhya sārathiṁ prāha satvaraḥ codayāśvān yataḥ kṛṣṇaḥ tasya me saṁyugaṁ bhavet
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.
अद्याहं निशितैर्बाणैर्गोपालस्य सुदुर्मते: । नेष्ये वीर्यमदं येन स्वसा मे प्रसभं हृता ॥ २२ ॥
adyāhaṁ niśitair bāṇair gopālasya su-durmateḥ neṣye vīrya-madaṁ yena svasā me prasabhaṁ hṛtā
“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.”
विकत्थमान: कुमतिरीश्वरस्याप्रमाणवित् । रथेनैकेन गोविन्दं तिष्ठ तिष्ठेत्यथाह्वयत् ॥ २३ ॥
vikatthamānaḥ kumatir īśvarasyāpramāṇa-vit rathenaikena govindaṁ tiṣṭha tiṣṭhety athāhvayat
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!”
धनुर्विकृष्य सुदृढं जघ्ने कृष्णं त्रिभि: शरै: । आह चात्र क्षणं तिष्ठ यदूनां कुलपांसन ॥ २४ ॥
dhanur vikṛṣya su-dṛḍhaṁ jaghne kṛṣṇaṁ tribhiḥ śaraiḥ āha cātra kṣaṇaṁ tiṣṭha yadūnāṁ kula-pāṁsana
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!
यत्र यासि स्वसारं मे मुषित्वा ध्वाङ्क्षवद्धवि: । हरिष्येऽद्य मदं मन्द मायिन: कूटयोधिन: ॥ २५ ॥
yatra yāsi svasāraṁ me muṣitvā dhvāṅkṣa-vad dhaviḥ hariṣye ’dya madaṁ manda māyinaḥ kūṭa-yodhinaḥ
“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!
यावन्न मे हतो बाणै: शयीथा मुञ्च दारीकाम् । स्मयन् कृष्णो धनुश्छित्त्वा षड्भिर्विव्याध रुक्मिणम् ॥ २६ ॥
yāvan na me hato bāṇaiḥ śayīthā muñca dārīkām smayan kṛṣṇo dhanuś chittvā ṣaḍbhir vivyādha rukmiṇam
“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.
अष्टभिश्चतुरो वाहान् द्वाभ्यां सूतं ध्वजं त्रिभि: । स चान्यद्धनुराधाय कृष्णं विव्याध पञ्चभि: ॥ २७ ॥
aṣṭabhiś caturo vāhān dvābhyāṁ sūtaṁ dhvajaṁ tribhiḥ sa cānyad dhanur ādhāya kṛṣṇaṁ vivyādha pañcabhiḥ
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.
तैस्ताडित: शरौघैस्तु चिच्छेद धनुरच्युत: । पुनरन्यदुपादत्त तदप्यच्छिनदव्यय: ॥ २८ ॥
tais tāditaḥ śaraughais tu ciccheda dhanur acyutaḥ punar anyad upādatta tad apy acchinad avyayaḥ
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.
परिघं पट्टिशं शूलं चर्मासी शक्तितोमरौ । यद् यदायुधमादत्त तत्सर्वं सोऽच्छिनद्धरि: ॥ २९ ॥
parighaṁ paṭṭiśaṁ śūlaṁ carmāsī śakti-tomarau yad yad āyudham ādatta tat sarvaṁ so ’cchinad dhariḥ
Iron bludgeon, three-pointed spear, sword and shield, pike, javelin — whatever weapon Rukmī picked up, Lord Hari smashed it to bits.
ततो रथादवप्लुत्य खड्गपाणिर्जिघांसया । कृष्णमभ्यद्रवत् क्रुद्ध: पतङ्ग इव पावकम् ॥ ३० ॥
tato rathād avaplutya khaḍga-pāṇir jighāṁsayā kṛṣṇam abhyadravat kruddhaḥ pataṅga iva pāvakam
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.
तस्य चापतत: खड्गं तिलशश्चर्म चेषुभि: । छित्त्वासिमाददे तिग्मं रुक्मिणं हन्तुमुद्यत: ॥ ३१ ॥
tasya cāpatataḥ khaḍgaṁ tilaśaś carma ceṣubhiḥ chittvāsim ādade tigmaṁ rukmiṇaṁ hantum udyataḥ
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.
दृष्ट्वा भ्रातृवधोद्योगं रुक्मिणी भयविह्वला । पतित्वा पादयोर्भर्तुरुवाच करुणं सती ॥ ३२ ॥
dṛṣṭvā bhrātṛ-vadhodyogaṁ rukmiṇī bhaya-vihvalā patitvā pādayor bhartur uvāca karuṇaṁ satī
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.
श्रीरुक्मिण्युवाच योगेश्वराप्रमेयात्मन् देवदेव जगत्पते । हन्तुं नार्हसि कल्याण भ्रातरं मे महाभुज ॥ ३३ ॥
śrī-rukmiṇy uvāca yogeśvarāprameyātman deva-deva jagat-pate hantuṁ nārhasi kalyāṇa bhrātaraṁ me mahā-bhuja
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!
श्रीशुक उवाच तया परित्रासविकम्पिताङ्गया शुचावशुष्यन्मुखरुद्धकण्ठया । कातर्यविस्रंसितहेममालया गृहीतपाद: करुणो न्यवर्तत ॥ ३४ ॥
śrī-śuka uvāca tayā paritrāsa-vikampitāṅgayā śucāvaśuṣyan-mukha-ruddha-kaṇṭhayā kātarya-visraṁsita-hema-mālayā gṛhīta-pādaḥ karuṇo nyavartata
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.
चैलेन बद्ध्वा तमसाधुकारीणं सश्मश्रुकेशं प्रवपन् व्यरूपयत् । तावन्ममर्दु: परसैन्यमद्भुतं यदुप्रवीरा नलिनीं यथा गजा: ॥ ३५ ॥
cailena baddhvā tam asādhu-kārīṇaṁ sa-śmaśru-keśaṁ pravapan vyarūpayat tāvan mamarduḥ para-sainyam adbhutaṁ yadu-pravīrā nalinīṁ yathā gajāḥ
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.
कृष्णान्तिकमुपव्रज्य ददृशुस्तत्र रुक्मिणम् । तथाभूतं हतप्रायं दृष्ट्वा सङ्कर्षणो विभु: । विमुच्य बद्धं करुणो भगवान् कृष्णमब्रवीत् ॥ ३६ ॥
kṛṣṇāntikam upavrajya dadṛśus tatra rukmiṇam tathā-bhūtaṁ hata-prāyaṁ dṛṣṭvā saṅkarṣaṇo vibhuḥ vimucya baddhaṁ karuṇo bhagavān kṛṣṇam abravīt
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.
असाध्विदं त्वया कृष्ण कृतमस्मज्जुगुप्सितम् । वपनं श्मश्रुकेशानां वैरूप्यं सुहृदो वध: ॥ ३७ ॥
asādhv idaṁ tvayā kṛṣṇa kṛtam asmaj-jugupsitam vapanaṁ śmaśru-keśānāṁ vairūpyaṁ suhṛdo vadhaḥ
[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.
मैवास्मान् साध्व्यसूयेथा भ्रातुर्वैरूप्यचिन्तया । सुखदु:खदो न चान्योऽस्ति यत: स्वकृतभुक् पुमान् ॥ ३८ ॥
maivāsmān sādhvy asūyethā bhrātur vairūpya-cintayā sukha-duḥkha-do na cānyo ’sti yataḥ sva-kṛta-bhuk pumān
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.
बन्धुर्वधार्हदोषोऽपि न बन्धोर्वधमर्हति । त्याज्य: स्वेनैव दोषेण हत: किं हन्यते पुन: ॥ ३९ ॥
bandhur vadhārha-doṣo ’pi na bandhor vadham arhati tyājyaḥ svenaiva doṣeṇa hataḥ kiṁ hanyate punaḥ
[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?
क्षत्रियाणामयं धर्म: प्रजापतिविनिर्मित: । भ्रातापि भ्रातरं हन्याद् येन घोरतमस्तत: ॥ ४० ॥
kṣatriyāṇām ayaṁ dharmaḥ prajāpati-vinirmitaḥ bhrātāpi bhrātaraṁ hanyād yena ghoratamas tataḥ
[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.
राज्यस्य भूमेर्वित्तस्य स्त्रियो मानस्य तेजस: । मानिनोऽन्यस्य वा हेतो: श्रीमदान्धा: क्षिपन्ति हि ॥ ४१ ॥
rājyasya bhūmer vittasya striyo mānasya tejasaḥ mānino ’nyasya vā hetoḥ śrī-madāndhāḥ kṣipanti hi
[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.
तवेयं विषमा बुद्धि: सर्वभूतेषु दुर्हृदाम् । यन्मन्यसे सदाभद्रं सुहृदां भद्रमज्ञवत् ॥ ४२ ॥
taveyaṁ viṣamā buddhiḥ sarva-bhūteṣu durhṛdām yan manyase sadābhadraṁ suhṛdāṁ bhadram ajña-vat
[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.
आत्ममोहो नृणामेव कल्पते देवमायया । सुहृद् दुर्हृदुदासीन इति देहात्ममानिनाम् ॥ ४३ ॥
ātma-moho nṛṇām eva kalpate deva-māyayā suhṛd durhṛd udāsīna iti dehātma-māninām
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.
एक एव परो ह्यात्मा सर्वेषामपि देहिनाम् । नानेव गृह्यते मूढैर्यथा ज्योतिर्यथा नभ: ॥ ४४ ॥
eka eva paro hy ātmā sarveṣām api dehinām nāneva gṛhyate mūḍhair yathā jyotir yathā nabhaḥ
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.
देह आद्यन्तवानेष द्रव्यप्राणगुणात्मक: । आत्मन्यविद्यया क्लृप्त: संसारयति देहिनम् ॥ ४५ ॥
deha ādy-antavān eṣa dravya-prāṇa-guṇātmakaḥ ātmany avidyayā kḷptaḥ saṁsārayati dehinam
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.
नात्मनोऽन्येन संयोगो वियोगश्चासत: सति । तद्धेतुत्वात्तत्प्रसिद्धेर्दृग्रूपाभ्यां यथा रवे: ॥ ४६ ॥
nātmano ’nyena saṁyogo viyogaś casataḥ sati tad-dhetutvāt tat-prasiddher dṛg-rūpābhyāṁ yathā raveḥ
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.
जन्मादयस्तु देहस्य विक्रियानात्मन: क्वचित् । कलानामिव नैवेन्दोर्मृतिर्ह्यस्य कुहूरिव ॥ ४७ ॥
janmādayas tu dehasya vikriyā nātmanaḥ kvacit kalānām iva naivendor mṛtir hy asya kuhūr iva
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.”
यथा शयान आत्मानं विषयान् फलमेव च । अनुभुङ्क्ते ऽप्यसत्यर्थे तथाप्नोत्यबुधो भवम् ॥ ४८ ॥
yathā śayāna ātmānaṁ viṣayān phalam eva ca anubhuṅkte ’py asaty arthe tathāpnoty abudho bhavam
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.
तस्मादज्ञानजं शोकमात्मशोषविमोहनम् । तत्त्वज्ञानेन निर्हृत्य स्वस्था भव शुचिस्मिते ॥ ४९ ॥
tasmād ajñāna-jaṁ śokam ātma-śoṣa-vimohanam tattva-jñānena nirhṛtya sva-sthā bhava śuci-smite
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.
श्रीशुक उवाच एवं भगवता तन्वी रामेण प्रतिबोधिता । वैमनस्यं परित्यज्य मनो बुद्ध्या समादधे ॥ ५० ॥
śrī-śuka uvāca evaṁ bhagavatā tanvī rāmeṇa pratibodhitā vaimanasyaṁ parityajya mano buddhyā samādadhe
Śukadeva Gosvāmī said: Thus enlightened by Lord Balarāma, slender Rukmiṇī forgot her depression and steadied her mind by spiritual intelligence.
प्राणावशेष उत्सृष्टो द्विड्भिर्हतबलप्रभ: । स्मरन् विरूपकरणं वितथात्ममनोरथ: । चक्रे भोजकटं नाम निवासाय महत्पुरम् ॥ ५१ ॥
prāṇāvaśeṣa utsṛṣṭo dviḍbhir hata-bala-prabhaḥ smaran virūpa-karaṇaṁ vitathātma-manorathaḥ cakre bhojakaṭaṁ nāma nivāsāya mahat puram
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.
अहत्वा दुर्मतिं कृष्णमप्रत्यूह्य यवीयसीम् । कुण्डिनं न प्रवेक्ष्यामीत्युक्त्वा तत्रावसद् रुषा ॥ ५२ ॥
ahatvā durmatiṁ kṛṣṇam apratyūhya yavīyasīm kuṇḍinaṁ na pravekṣyāmīty uktvā tatrāvasad ruṣā
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.
भगवान् भीष्मकसुतामेवं निर्जित्य भूमिपान् । पुरमानीय विधिवदुपयेमे कुरूद्वह ॥ ५३ ॥
bhagavān bhīṣmaka-sutām evaṁ nirjitya bhūmi-pān puram ānīya vidhi-vad upayeme kurūdvaha
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.
तदा महोत्सवो नृणां यदुपुर्यां गृहे गृहे । अभूदनन्यभावानां कृष्णे यदुपतौ नृप ॥ ५४ ॥
tadā mahotsavo nṝṇāṁ yadu-puryāṁ gṛhe gṛhe abhūd ananya-bhāvānāṁ kṛṣṇe yadu-patau nṛpa
At that time, O King, there was great rejoicing in all the homes of Yadupurī, whose citizens loved only Kṛṣṇa, chief of the Yadus.
नरा नार्यश्च मुदिता: प्रमृष्टमणिकुण्डला: । पारिबर्हमुपाजह्रुर्वरयोश्चित्रवाससो: ॥ ५५ ॥
narā nāryaś ca muditāḥ pramṛṣṭa-maṇi-kuṇḍalāḥ pāribarham upājahrur varayoś citra-vāsasoḥ
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.
सा वृष्णिपुर्युत्तम्भितेन्द्रकेतुभि- र्विचित्रमाल्याम्बररत्नतोरणै: । बभौ प्रतिद्वार्युपक्लृप्तमङ्गलै- रापूर्णकुम्भागुरुधूपदीपकै: ॥ ५६ ॥
sā vṛṣṇi-pury uttambhitendra-ketubhir vicitra-mālyāmbara-ratna-toraṇaiḥ babhau prati-dvāry upakḷpta-maṅgalair āpūrṇa-kumbhāguru-dhūpa-dīpakaiḥ
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.
सिक्तमार्गा मदच्युद्भिराहूतप्रेष्ठभूभुजाम् । गजैर्द्वा:सु परामृष्टरम्भापूगोपशोभिता ॥ ५७ ॥
sikta-mārgā mada-cyudbhir āhūta-preṣṭha-bhūbhujām gajair dvāḥsu parāmṛṣṭa- rambhā-pūgopaśobhitā
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.
कुरुसृञ्जयकैकेयविदर्भयदुकुन्तय: । मिथो मुमुदिरे तस्मिन् सम्भ्रमात् परिधावताम् ॥ ५८ ॥
kuru-sṛñjaya-kaikeya- vidarbha-yadu-kuntayaḥ mitho mumudire tasmin sambhramāt paridhāvatām
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.
रुक्मिण्या हरणं श्रुत्वा गीयमानं ततस्तत: । राजानो राजकन्याश्च बभूवुर्भृशविस्मिता: ॥ ५९ ॥
rukmiṇyā haraṇaṁ śrutvā gīyamānaṁ tatas tataḥ rājāno rāja-kanyāś ca babhūvur bhṛśa-vismitāḥ
The kings and their daughters were totally astonished to hear the story of Rukmiṇī’s abduction, which was being glorified in song everywhere.
द्वारकायामभूद् राजन् महामोद: पुरौकसाम् । रुक्मिण्या रमयोपेतं दृष्ट्वा कृष्णं श्रिय: पतिम् ॥ ६० ॥
dvārakāyām abhūd rājan mahā-modaḥ puraukasām rukmiṇyā ramayopetaṁ dṛṣṭvā kṛṣṇaṁ śriyaḥ patim
Dvārakā’s citizens were overjoyed to see Kṛṣṇa, the Lord of all opulence, united with Rukmiṇī, the goddess of fortune.
