Śrīmad-Bhāgavatam 10.54.33
Blended reading (Sanskrit + English inline)
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yoga-īśvara
—
controller of all mystic power
Yoga (linking, mystic power) + īśvara (controller). Title used at BG 11.4, 18.75 etc. Rukmiṇī invokes the cosmic Kṛṣṇa just when she needs the intimate Kṛṣṇa — the larger title makes the smaller request more credible.
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aprameya-ātman
—
O immeasurable one
A- (not) + prameya (measurable) + ātman (self). Echoes v. 23's apramāṇa-vit. Rukmī did not know the measure; Rukmiṇī affirms there IS no measure. The contrast is the chapter's spine.
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deva-deva
—
O Lord of lords
Same epithet used by Arjuna at BG 10.15. Rukmiṇī, in distress, reaches for the canonical Vaiṣṇava vocative. The Bhāgavatam shows: bhakti has its own grammar of address that surfaces under pressure.
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jagat-pate
—
O master of the universe
Jagat (world) + pati (master). The same compound that defines the Lord's role in the BG (jagat-prabhuḥ, 10.15). Rukmiṇī widens her addressee to the cosmos and then asks for one life — a stunning rhetorical move.
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mahā-bhuja
—
O mighty-armed one
Mahā (great) + bhuja (arm). The same epithet she just feared the use of (the sword in His hand). She invokes His arms TO restrain His arms. Devotional rhetoric at its most exact.
"O master of Yoga, you are the holder of great inconceivable power, while Rukmi is the lowest among the controlled. You are the immeasurable one (aprameyatma) , and he is like an insect among the limited. You are supreme among the devatas (deva deva), and he is the lowest among humans, because he is inimical to you. You are the protector of the universe (jagat pate), and though he is evil, because he is within the universe, he is to be protected. Therefore O auspicious one (kalyana), with mighty arms (maha bhuja), you should not kill that inauspicious person with no power in his arms."
O Kṛṣṇa, with inconceivable powers (yogeśvara), with unlimited form (aprameyātma), worshipped even by the brāhmaṇas (devadeva)! You are also the protector of everyone (jagatpate). Therefore you should not kill him. He should be saved. Everyone has insignificant powers and knowledge compared to you. You create auspiciousness for everyone (kalyāṇa). Therefore do not kill him. He is my brother and I am surrendered to you. Therefore do not kill him. You should not kill this insignificant rascal as a pastime, since you have great prowess (mahābhuja).
O Kṛṣṇa, with inconceivable powers (yogeśvara), with unlimited form (aprameyātma), worshipped even by the brāhmaṇas (devadeva)! This indicates that he is the supreme Lord because he is worshipped for his svarūpa of all powers. Moreover he is the great destroyer of the worlds (mahā-bhuja). Therefore you should not kill this insignificant person. Moreover you are the protector of the universe. “But this evil person should be killed.” O knower of dharma! One should not kill relatives. You know dharma of the devotees. He is my brother. You should not kill him because you are auspicious for the universe (kalyāṇa). Or the first two names indicate that he cannot be understood in his powerful form. Even devatās cannot know him. You are worshipped by austerities. O devadeva! You should forgive all offenses committed since you cannot be understood. Moreover, you should not kill this insignificant, weak fellow since you are so strong (mahābhuja).
- What petition would you frame with stacked titles to signal its weight?
- Where do you under-decorate prayers that should be elaborate?
Like a devotee who, in the very moment of crisis, addresses the Lord by His most exalted names — Yogeśvara, Devadeva, Jagatpati — Rukmiṇī softens her petition by reminding the Lord of His own scale. To plead with Bhagavān is to first acknowledge that He is too large to be petty.
When Aśvatthāmā's brahmāstra was about to incinerate Uttarā's child, Kuntī did not first describe the danger; she first named Kṛṣṇa as Master of the Universe, Lord of Yoga, the unmanifest beyond senses. Then she made her request.
Rukmiṇī's address here follows the same pattern. The Vaiṣṇava grammar of prayer is: stūti first, prārthanā second. Naming the Lord's grandeur is itself the petition; the explicit ask becomes almost incidental.
My note
Source: vedabase.io