Śrīmad-Bhāgavatam 10.54.42
Blended reading (Sanskrit + English inline)
-
viṣamā-buddhiḥ
—
biased / unfair attitude
Viṣama (uneven, partial) + buddhi (intelligence). The opposite of sama-buddhi which the Gītā repeatedly praises (BG 5.18, 6.32). Balarāma names Rukmiṇī's attachment to her brother as a form of viṣama-buddhi — kindly, but precisely.
-
durhṛdām
—
of those who have ill intentions
Genitive plural of durhṛd. Dur (bad) + hṛd (heart). The opposite of suhṛd. Balarāma's lexicon makes the moral architecture of the situation precise: Rukmī is durhṛd toward all beings; Kṛṣṇa is suhṛd. Yet Rukmiṇī pleads for the durhṛd.
-
ajña-vat
—
like an ignorant person
Ajña (ignorant) + vat (like). Balarāma does not call her ignorant; only LIKE an ignorant person. The hedge is the tenderness — He preserves her sādhvī status while still naming the cognitive distortion.
-
sarva-bhūteṣu
—
toward all living beings
Sarva (all) + bhūta (being). The cosmic scope. Balarāma reminds Rukmiṇī that Rukmī's ill-will is not only toward Kṛṣṇa or toward her — it extends to all beings. This is the Bhāgavatam's standard of evil: not merely personal injury but enmity-to-all.
-
abhadram
—
evil / inauspicious
A- (not) + bhadra (auspicious). To wish abhadra to one's well-wishers is exactly the inversion Balarāma is correcting. The Bhāgavatam's word-pair (bhadra / abhadra) is more about auspiciousness than moral right-wrong — a Vedic, ritual scale.
"But this rule is for situations other than war. The rule in war is that the enemy should be defeated, and made insignificant." Guessing that this was Krsna’s internal thought, Balarama then spoke to Rukmini with this verse. "Krsna treatment of relatives who have evil intentions to all beings, such as shaving your brother, which you think is wrong for them, is actually correct. It is due to your biased intelligence, like that of ignorant people, though actually you have good intelligence."
Balarāma spoke to Rukmiṇī, enlightening her by means of dharma in order to pacify her. Such instructions were not necessary for Kṛṣṇa. Since she did not give up lamenting, he speaks with anger at first, enlightening her with teachings of jñāna, containing a secret message for her to have her give up lamenting. Just as you desire bad for those among all beings who appear to show animosity, you desire good for Rukmī and others who appear to show friendship. And to others you are neutral. This is disturbed intelligence, like that of ignorant people. There is another meaning in which suhrḍam modifies duhrdām. Among all beings, you wish bad fortune to Śiśupāla and others who are confirmed as enemies and you wish good to their friends like Rukmī who assist them. Thus you have disturbed intelligence. You should think of them as enemies as well and wish them bad fortune.
Though the words for Rukmiṇī, he addressed Kṛṣṇa. However she did still not give up lamenting. Thus he stopped speaking to Kṛṣṇa and enlightened her with philosophical teachings. You wish good fortune for friends and the opposite for enemies.
- Where have you wished good to those inimical to the larger good?
- How do you tell loyalty rooted in habit from loyalty rooted in dharma?
Wishing well to those who wish ill to all beings, and ill to those who wish you well — this is the unbalance of attachment. Balarāma's diagnosis is gentle but unsparing: even Rukmiṇī's love-for-her-brother carries a touch of ajñāna-vat-buddhi, the ignorance that mis-weighs the relationships of the soul.
My note
Source: vedabase.io