Śrīmad-Bhāgavatam 10.52.24
Blended reading (Sanskrit + English inline)
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buddhi-lakṣaṇa-audārya-rūpa-śīla-guṇa-āśrayām
—
(her, who is) the repository of intelligence, auspicious marks, magnanimity, beauty, character and (other) qualities
Long bahuvrīhi compound. Sūta lists six qualities at once — a deliberate echo of the ṣaḍ-aiśvarya of Bhagavān (Viṣṇu Purāṇa 6.5.47). She is to Bhagavān what He is to Himself: a six-fold mirror in feminine form.
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sadṛśīm bhāryām
—
a suitable wife
Phrase. Sadṛśa now spoken by Kṛṣṇa Himself — the recognition is mutual. Gauḍīyas treasure this verbal symmetry between v. 23 (Rukmiṇī's 'sadṛśam patim') and v. 24 (Kṛṣṇa's 'sadṛśīm bhāryām'). The eternal pair name each other in the same word.
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samudvoḍhum
—
to marry (lit. to carry away in marriage)
Infinitive of sam-ud-√vah (to carry up and away). The verb already hints at the Rākṣasa-rescue style of the wedding — the carrying-away is built into the lexeme.
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manaḥ dadhe
—
He made up His mind
Phrase: manaḥ (mind) + dadhe (placed). Bhagavān's saṅkalpa is the world's law. Once 'He placed His mind upon it,' Rukmī's later veto, Śiśupāla's claim, and Jarāsandha's army are all just obstacles for the līlā to play through.
Just as Lord Kṛṣṇa was described as sadṛśaṁ patim, an ideal husband for Rukmiṇī, being just like her, Rukmiṇī is described as sadṛśīṁ bhāryām, an ideal wife for Śrī Kṛṣṇa, being just like Him. That is natural, since Śrīmatī Rukmiṇī is Lord Kṛṣṇa’s internal potency.
Her bodily marks were similar to the Lord’s. She had generosity (audārya) or greatness of family lineage and a pleasant nature (śīla). She had qualities like tenderness, fragrance and shyness. She was the shelter of these features. Ca means though. Though he attracted all minds and though he was Bhagavān he was attracted to her. Though buddhi and what follows in the list are all included in qualities, they are separately mentioned as special features of Rukmiṇī. She was similar to Kṛṣṇa. The marks on the feet are similar but on reverse feet. This similarity is praiseworthy in the science of palm reading. There is no significance in the order of the qualities mentioned. The similarity with Kṛṣṇa depends on the lack of prominence of any of the qualities. He decided to marry her in a conclusive way—by abducting her. Or he always thought about it (mano dadhe). She was also similar because of being one with Rādhā and other gopīs in her qualities. Therefore he always thought of marrying her. Until that time he did not think of this.
- Where do you assume only the Lord is being chosen, not also choosing?
- What qualities in you make you recognizable to Him?
Kṛṣṇa appraises Rukmiṇī the way a master jeweler appraises the gem that has finally been brought to him — intelligence, marks, magnanimity, beauty, character — and recognizes His own. The decision to marry her is not a fresh choice but a recognition of an eternal pair finally meeting on the earthly plane.
My note
Source: vedabase.io