VedaVyasa
Praneetha
The Mad Bhagavatam
Canto 10
Chapter 53
Krishna Kidnaps Rukminî
This chapter describes how Lord Śrī Kṛṣṇa arrived in Kuṇḍina, the capital of Vidarbha, and kidnapped Rukmiṇī in the presence of powerful enemies.
After Lord Kṛṣṇa had heard the brāhmaṇa messenger recite Rukmiṇī's letter, the Lord said to him, "I am indeed attracted to Rukmiṇī, and I know of her brother Rukmī's opposition to My marrying her. Therefore I must kidnap her after crushing all the low-class kings, just as one might generate fire from wood by friction." Since the solemnizing of vows between Rukmiṇī and Śiśupāla was scheduled to occur in only three days, Lord Kṛṣṇa had Dāruka ready His chariot at once. Then He immediately set out for Vidarbha, which He reached after one night's travel.
King Bhīṣmaka, trapped by his affection for his son Rukmī, was prepared to give his daughter to Śiśupāla. Bhīṣmaka saw to all the necessary preparations: he had the city decorated in various ways and had its main roads and intersections thoroughly cleansed. Damaghoṣa, the King of Cedi, having also done everything necessary to prepare for his son's marriage, arrived in Vidarbha. King Bhīṣmaka greeted him properly and gave him a place to stay. Many other kings, such as Jarāsandha, Śālva and Dantavakra, also came to witness the occasion. These enemies of Kṛṣṇa had conspired to kidnap the bride if Kṛṣṇa came. They planned to fight Him together and thus guarantee Śiśupāla his bride. Hearing of these plans, Lord Baladeva gathered His entire army and quickly went to Kuṇḍinapura.
On the night before the wedding, Rukmiṇī, about to retire, had still not seen either the brāhmaṇa or Kṛṣṇa arrive. In anxiety, she cursed her bad fortune. But just then she felt her left side twitch, a good omen. Indeed, the brāhmaṇa shortly appeared and related to her what Kṛṣṇa had said, including His firm promise to kidnap her.
When King Bhīṣmaka heard that Kṛṣṇa and Balarāma had arrived, he went out to greet Them to the accompaniment of triumphant music. He worshiped the Lords with various gifts and then designated residences for Them. Thus the King showed due respect to the Lords, as he did to each of his numerous royal guests.
The people of Vidarbha, seeing Lord Kṛṣṇa, remarked to one another that He alone would be a suitable husband for Rukmiṇī. They prayed that on the strength of whatever pious credit they had, Kṛṣṇa might win Rukmiṇī's hand.
When the time came for Śrīmatī Rukmiṇī-devī to visit the temple of Śrī Ambikā, she proceeded there surrounded by many guards. After bowing down to the deity, Rukmiṇī prayed to be allowed to have Śrī Kṛṣṇa as her husband. Then she took the hand of a girlfriend and left the Ambikā temple. Seeing her inexpressible beauty, the great heroes present dropped their weapons and fell to the ground unconscious. Rukmiṇī walked with deliberate steps until she noticed Kṛṣṇa. Then, as everyone looked on, Śrī Kṛṣṇa took Rukmiṇī onto His chariot. Like a lion claiming his rightful share from a band of jackals, He drove back all the opposing kings and slowly made His exit, followed by His associates. Jarāsandha and the other kings, unable to bear their defeat and dishonor, loudly condemned themselves, declaring that this defamation was like a petty animal's stealing away what rightfully belongs to the lion.
10.53.1
(1) S'rî S'uka said: 'The Descendant of Yadu [Krishna] at that moment hearing the confidential message of the princess of Vidarbha, took the hand of the messenger into His and said smiling the following.
10.53.2
tathāham api tac-citto
mamodvāho nivāritaḥ
(2) The Supreme Lord said: 'I also am the same way in My mind fixed on her and cannot sleep at night; I know that Rukmî in his enmity is against Me marrying her.
10.53.3
rājanyāpasadān mṛdhe
(3) I'll bring her, that indisputable beauty deeming Me the best, over here and crush in battle that half-breed royalty, the way one ignites a fire from firewood!'
When latent fire is aroused in wood, the fire bursts forth, consuming the wood in the act of manifestation. Similarly, Lord Kṛṣṇa boldly predicted that Rukmiṇī would come forth to take His hand and that in the process the wicked kings would be burned by the fire of Kṛṣṇa's determination.
10.53.4
(4) S'rî S'uka said: 'And known with the exact time of Rukminî's marriage told Madhusûdana His charioteer: 'Dâruka, immediately get the chariot ready'.
10.53.5
(5) He accordingly bringing the chariot with the horses named S'aibya, Sugrîva, Meghapushpa and Balâhaka [*], next stood before Him with folded palms.
the following text of the Padma Purāṇa describing Lord Kṛṣṇa's chariot horses:
śaibyas tu śuka-patrābhaḥ
sugrīvo hema-pińgalaḥ
meghapuṣpas tu meghābhaḥ
pāṇḍuro hi balāhakaḥ
"Śaibya was green like a parrot's wings, Sugrīva yellow-gold, Meghapuṣpa the color of a cloud, and Balāhaka whitish."10.53.6
āruhya syandanaḿ śaurir
vidarbhān agamad dhayaiḥ
(6) S'auri together with the brahmin mounting His chariot drove swiftly with His horses in a single night to the Vidarbha kingdom.
10.53.7
(7) King Bhîshmaka who in his affection answered to the wishes of his son [Rukmî] was prepared to give his daughter away to S'is'upâla and saw to it that the required duties were performed.
10.53.8-9
srag-gandha-mālyābharaṇair
virajo-'mbara-bhūṣitaiḥ
gṛhair aguru-dhūpitaiḥ
(8-9) The city thoroughly cleansed and with its avenues, streets and intersections abundantly sprinkled with water, was decorated with banners on flagpoles and with archways. With their homes aromatic of aguru arrayed the women and men of the city in spotless clothing, hung with jewels, fragrant and decorated with flowers and other ornaments.
When earthen roads are sprinkled with water, the dust settles down and the road becomes smooth and firm. King Bhīṣmaka thoroughly prepared for the great wedding, setting the scene for Lord Kṛṣṇa's triumphant abduction of beautiful Rukmiṇī-devī.
10.53.10
(10) To the rules correctly worshiping the forefathers and the demigods, o King, and feeding the scholars as was proper, had he [Bhîshmaka] chanted auspicious mantras.
10.53.11
āhatāḿśuka-yugmena
bhūṣitāḿ bhūṣaṇottamaiḥ
(11) The bride properly bathed and with her teeth washed put on her auspicious marriage-thread, as also a brand-new set of clothes and adorned herself with the most excellent jewels.
10.53.12
vadhvā rakṣāḿ dvijottamāḥ
(12) For the protection of the bride were, by the best of the twiceborn, mantras chanted from the Sâma, Rig and Yajur Veda and poured the priest expert in the Atharva mantras justly oblations of ghee for the peace of the ruling planets.
10.53.13
prādād dhenūś ca viprebhyo
(13) As the best of the ones known with the vidhi donated the king gold, silver, clothing and sesame seeds mixed with raw sugar to the brahmins.
10.53.14
sarvam abhyudayocitam
(14) The same way arranged the lord of Cedi, king Damaghosha, for his son [the bridegroom] that by the knowers of the mantras everything was done that was conducive to his prosperity.
10.53.15
mada-cyudbhir gajānīkaiḥ
patty-aśva-sańkulaiḥ sainyaiḥ
(15) He traveled to Kundina [Bhîshmaka's capital] accompanied by hordes of elephants dripping of the mada and arrays of golden chariots decorated with garlands and crowded by armies of foot soldiers and horses.
10.53.16
samabhyetyābhipūjya ca
kalpitānya-niveśane
(16) The master of Vidarbha half way meeting him with pleasure arranged for him honorably a specially constructed place to stay.
10.53.17
tatra śālvo jarāsandho
dantavakro vidūrathaḥ
ājagmuś caidya-pakṣīyāḥ
pauṇḍrakādyāḥ sahasraśaḥ
(17) S'âlva, Jarâsandha, Dantavakra and Vidûratha taking to the side of S'is'upâla, came along with Paundraka and thousands of others.
Those familiar with the history of Lord Kṛṣṇa's life will immediately recognize the names given in this text. The kings mentioned here maintained a deep animosity toward Śrī Kṛṣṇa and opposed Him in one way or another. But they were all to be frustrated and defeated on the occasion of Śiśupāla's would-be wedding.
10.53.18-19
rāmādyair yadubhir vṛtaḥ
yotsyāmaḥ saḿhatās tena
(18-19) Those inimical towards Krishna and Râma were thus prepared: 'In order to secure the bride for S'is'upâla will we join to fight Him together, should Krishna accompanied by Râma and other Yadus come to steal her', and thus decided had all the kings come complete with a contingent of troops.
The word saḿhatāḥ, which normally means "bound tightly together," may also mean "thoroughly struck down" or "killed." Thus although Kṛṣṇa's enemies thought they were unified and strong — saḿhatāḥ in the former sense — they could not successfully oppose the Personality of Godhead, and consequently they would be struck down and killed — saḿhatāḥ in the latter sense.
10.53.20-21
śrutvaitad bhagavān rāmo
vipakṣīya nṛpodyamam
kṛṣṇaḿ caikaḿ gataḿ hartuḿ
tvaritaḥ kuṇḍinaḿ prāgād
gajāśva-ratha-pattibhiḥ
(20-21) When Lord Balarâma heard of these hostile preparations of the kings and that Krishna had set off alone to steal the bride, went He, fearing a fight, filled with love for His brother swiftly to Kundina together with a mighty force of elephants, horses, chariots and soldiers on foot.
10.53.22
dvijasyācintayat tadā
(22) The daughter of Bhîshmaka with her lovely hips awaiting the arrival of Krishna, not seeing the brahmin return, then wondered:
10.53.23
udvāho me 'lpa-rādhasaḥ
nāgacchaty aravindākṣo
so 'pi nāvartate 'dyāpi
(23) 'Alas, three yamas [nine hours] are left before I, without the taste of happiness, will marry; the Lotus-eyed One does not come and I don't know for what reason, nor has as yet the carrier of my message returned.
10.53.24
api mayy anavadyātmā
dṛṣṭvā kiñcij jugupsitam
(24) Perhaps sees the One Faultless in Mind and Body, prepared as He for sure originally is, something contemptible in me, not having come to take my hand.
Princess Rukmiṇī boldly invited Śrī Kṛṣṇa to kidnap her. When Rukmiṇī did not see Him come, she naturally feared that He had rejected her proposal, perhaps finding some unacceptable quality in her. As expressed here, the Lord Himself is anavadya, faultless, and if He saw some fault in Rukmiṇī she would be an unworthy bride for Him. It was natural for the young princess to feel such anxiety. Furthermore, if Śrī Kṛṣṇa had actually made this decision, it would be natural for the brāhmaṇa to fear Rukmiṇī's reaction were he to bring her the news, and that would explain why he had not come.
10.53.25
nānukūlo maheśvaraḥ
(25) How unfortunate, the creator is not favorably disposed towards me, nor is the great Lord S'iva, or maybe has Devî his consort, [known as] Gaurî, Rudrânî, Girijâ or Satî turned against me.'
that Rukmiṇī might have thought, "Even if Kṛṣṇa wanted to come, He might have been stopped on the path by the creator, Brahmā, who is not favorably inclined toward me. But why should he be unfavorable? Perhaps it is Maheśvara, Lord Śiva, whom on some occasion I did not properly worship and who thus became angry with me. But he is Maheśvara, the great controller, so why would he be angry with such an insignificant and foolish girl as me?
"Perhaps it is Śiva's wife, Gaurī-devī, who is displeased, though I worship her every day. Alas, alas, how have I offended her so that she has turned against me? But after all, she is Rudrāṇī, the wife of Rudra, and her very name means 'one who makes everyone cry.' So perhaps she and Śiva want me to cry. But seeing that I am so miserable, about to give up my life, why don't they soften their attitude? The reason must be that Goddess Devī is Girijā, an adopted daughter, so why should she be soft-hearted? In her incarnation as Satī she gave up her body, so perhaps she now wants me to give up my body also."
Thus the ācārya, with realized poetic sensitivity, interprets the various names used in this verse.
10.53.26
netre cāśru-kalākule
(26) Ruminating thus did the young girl, whose mind had been stolen by Krishna, close her eyes brimming with tears, knowing the time [that was left].
10.53.27
govindāgamanaḿ nṛpa
(27) As the bride was thus awaiting Govinda's arrival, o King, twitched her left thigh, arm and eye foretelling something desirable.
10.53.28
(28) Just then came that purest of the twiceborn to the command of Krishna, to see the divine daughter of the king staying in the inner chambers of the palace.
Śrī Kṛṣṇa had reached the gardens outside the city, and out of concern for Rukmiṇī He had instructed the brāhmaṇa to tell her of His arrival.
10.53.29
ālakṣya lakṣaṇābhijñā
samapṛcchac chuci-smitā
(29) Noticing his joyful face and the relaxed movements of his body did she, as an expert in the signs, inquire with a pure smile.
10.53.30
ātmopanayanaḿ prati
(30) He told her of the arrival of that Child of the Yadus and related the words He had said in assurance of Him getting married to her.
10.53.31
(31) Concluding that He had arrived, gladdened the mind of Vaidarbhî, upon which she knew no other answer than to bow down to the dear brahmin.
10.53.32
udvāha-prekṣaṇotsukau
(32) Hearing that He, eager to witness his daughter's marriage, had arrived came he [king Bhîshmaka] with the sounds of instruments and with abundant offerings to welcome Râma and Krishna.
10.53.33
upāyanāny abhīṣṭāni
(33) As prescribed performed he worship with desirables as honey-milk [madhu-parka] and brought he new clothes.
10.53.34
tayor niveśanaḿ śrīmad
sa-sainyayoḥ sānugayor
(34) Generously arranging for an opulent place to stay afforded he Them, together with their soldiers and associates, proper hospitality.
10.53.35
(35) Thus was he according each his power, age, strength and wealth with all that was wanted of respect for the kings who had assembled.
10.53.36
āgatya netrāñjalibhiḥ
(36) The residents of Vidarbha-pura hearing that Krishna had come, all came to drink in His lotus face with the cupped palms of their eyes [and said]:
10.53.37
rukmiṇy arhati nāparā
asāv apy anavadyātmā
(37) 'He, whose body is just as flawless, alone deserves Rukminî as a wife, and no one else; He's the most suitable husband for princess Bhaishmî!
10.53.38
(38) May, with whatever of all our good deeds, the Creator of the Three Worlds be as merciful, that Acyuta takes the hand of Rukminî.'
The devoted citizens of Vidarbha lovingly offered their entire stock of pious credit to Princess Rukmiṇī. They were very eager to see her marry Lord Kṛṣṇa.
10.53.39
bhaṭair guptāmbikālayam
(39) Thus overflowing with love spoke the citizens in fascination and left the bride protected by guards the inner palace for the temple of Ambikâ [see also 10.52: 42].
the Medinī dictionary's definition of the word kalā as follows: kalā mūle pravṛddhau syāc chilādāv aḿśa-mātrake. "The word kalā means 'a root,' 'increase,' 'a stone' or 'a mere part.' "
10.53.40-41
sā cānudhyāyatī samyań
mukunda-caraṇāmbujam
sannaddhair udyatāyudhaiḥ
(40-41) And she, going there on foot to see the lotuspetal feet of Bhavânî, kept, totally absorbed in mediating Krishna's lotusfeet, silent in de midst of her mothers and female companions. Guarded by the valiant, armed soldiers of the king, who stood prepared with their weapons raised, were cymbals and mridangas, conch shells, horns and other wind instruments played.
10.53.42-43
nānopahāra balibhir
srag-gandha-vastrābharaṇair
(42-43) Accompanying the bride were there the wives of the twice-born, well ornamented, thousands of prominent chosen ones with various items of worship and presents, flowergarlands, fragrances, clothing and jewelry, as also singers singing and offering prayers, musicians and bards, chroniclers and heralds.
10.53.44
praviveśāmbikāntikam
(44) Reaching the temple of the goddess washed she her feet and lotuslike hands, sipped she water for purification and entered she sanctified and peaceful the place where Ambikâ resided.
10.53.45
(45) The so very young girl was by the elderly wives of the brahmins, who were well acquainted with the injunctions, led in offering respects to Bhavânî who was here together with her consort Lord Bhava [S'iva].:
According to the ācāryas, here the term bhavānvitām indicates that in the Ambikā temple visited by Rukmiṇī, the presiding deity was the goddess, whose husband appeared in an accompanying role. Thus the ritual was properly performed by women.
that the term vidhi-jñāḥ may be understood to mean that since the learned wives of brāhmaṇas knew of Rukmiṇī's desire to marry Kṛṣṇa, the verb vandayāḿ cakruḥ thus indicates that they prompted her to pray for what she really wanted. In this way, like the goddess Bhavānī, Rukmiṇī could be united with her eternal male companion.
10.53.46
namasye tvāmbike 'bhīkṣṇaḿ
kṛṣṇas tad anumodatām
(46) 'I along with your children repeatedly offer my obeisances to you o Ambikâ, please allow Krishna, the Supreme Lord, to be my husband.'
10.53.47-48
adbhir gandhākṣatair dhūpair
vāsaḥ-srań-mālya bhūṣaṇaiḥ
nānopahāra-balibhiḥ
pradīpāvalibhiḥ pṛthak
lavaṇāpūpa-tāmbūla-
(47-48) With various offerings and gifts of water, fragrant substances, whole grains, incense, clothing, garlands, necklaces, ornaments and an array of lamps, performed each of the brahmin ladies worship equipped with these articles as also with savories, cakes, prepared betel nut, sacred threads, fruits and sugar cane.
10.53.49
(49) After they gave her what remained of the offering as also their blessings, bowed the bride down to them and to the deity and accepted she the remnants.
10.53.50
niścakrāmāmbikā-gṛhāt
ratna-mudropaśobhinā
(50) Then, ending her vow of silence, left she the temple of Ambikâ, with her hand, that was beautified by a jeweled ring, holding on to a maidservant.
10.53.51-55
su-madhyamāḿ kuṇḍala-maṇḍitānanām
jahāra kṛṣṇo dviṣatāḿ samīkṣatām
(51-55) As if she were the illusory potency [Mâyâdevî, zie ook 8.12: 38-40; 10.2***] of the Lord herself that even bewilders the sober ones, entranced she the entire gathering of the respectable heroes with the vision of her wearing the earrings that decorated the virginal beauty of her face, with her jewel-studded belt around her hips, her budding breasts, her eyes shy to the locks of her hair, her pure smile and teeth reddened by the glow from her bimba lips, her jasmine-bud feet walking, her gait gracious as a royal swan and the tinkling of her skillfully fashioned anklebells beautifying [her feet] with their effulgence. The kings all rose to their feet upon the sight of her broad smiles, shyness and mindboggling glances that was a lust to them of which being distressed their hearts were torn apart and their weapons dropped to the ground. Sitting on their horses, elephants and chariots fell they, loosing their grip, down to the ground as she on the pretext of the procession was offering her beauty to Lord Hari. Slowly walking, put she one before the other the two whorls of her lotus flower feet, meanwhile eagerly expecting the arrival of the Supreme Personality. Throwing aside her hair with the nails of her hand spotted she, coyly looking from the corners of her eyes at those present, that instant Acyuta. Right before the eyes of His enemies seized Krishna the king's daughter who stood prepared to mount the chariot.
that her locks of hair might impede her vision, since she was most eager to see her beloved Kṛṣṇa. The nondevotees, or demons, are bewildered at seeing the opulences of the Lord and think that His potency is meant for their gross sense gratification. But Rukmiṇī, an expansion of Kṛṣṇa's internal pleasure potency, was meant for the Lord alone.
the following verse to describe the kind of woman known as śyāmā:
śīta-kāle bhaved usṇo
"A woman is called śyāmā when her breasts are very firm and when someone in her presence feels warm in the winter and cool in the summer."
since the beautiful form of Rukmiṇī is a manifestation of the Lord's internal energy, the nondevotees cannot perceive her. Thus the heroic kings assembled in Vidarbha were agitated with lust upon seeing the Lord's illusory potency, an expansion of Rukmiṇī. In other words, no one can lust after the Lord's eternal consort, since as soon as one's mind is contaminated with lust, the covering of Māyā separates one from the pristine beauty of the spiritual world and its inhabitants.
Finally, Śrīmatī Rukmiṇī-devī felt shy as she looked from the corners of her eyes at the other kings, for she did not want to meet the glances of those inferior men.
10.53.56
tato yayau rāma-purogamaḥ śanaiḥ
(56) Lifting her onto His chariot marked with [the flag of] Garuda drove He back the circle of kings and left He, with Balarâma in front, from there as slowly as a lion would remove his prey from the midst of jackals.
10.53.57
aho dhig asmān yaśa ātta-dhanvanāḿ
gopair hṛtaḿ keśariṇāḿ mṛgair iva
(57) The adversaries headed by Jarâsandha, conceited as they were, could with their honor ruined not bear the defeat: 'Damn us archers, with those cowherds stealing the honor from us lions, like they are a bunch of puny animals!'
From the last two verses of this chapter it is clear that the perverted intelligence of demons makes them perceive things in a way exactly opposite to reality. It is clearly stated that Kṛṣṇa stole Rukmiṇī like a lion taking his prey from the midst of jackals. The demons, however, saw themselves as lions and Lord Kṛṣṇa as an inferior creature. Without Kṛṣṇa consciousness, life becomes most dangerous.
Thus end of the Tenth Canto, Fifty-third Chapter, of the Śrīmad-Bhāgavatam, entitled "Kṛṣṇa Kidnaps Rukmiṇī."
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