Śrīmad-Bhāgavatam 10.54.49
Blended reading (Sanskrit + English inline)
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tattva-jñānena
—
with knowledge of the truth
Tattva (truth-principle) + jñāna (knowledge). Gauḍīya tattva-jñāna is specifically jñāna of the relation between Kṛṣṇa, jīva, and prakṛti — not impersonal Brahma-jñāna. Balarāma's prescription is bhakti-flavored from the start.
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sva-sthā
—
reinstated in your natural mood (lit. self-standing)
Sva (own) + sthā (standing). 'Standing in one's own self.' The Bhāgavatam's name for ātmā-niṣṭha. For Rukmiṇī, her sva-sthā is the eternal Lakṣmī-mood, beloved of the Lord; the brother-grief is exterior to it.
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śuci-smite
—
O you whose smile is pure
Śuci (pure) + smita (smiling). Feminine vocative. The Bhāgavatam frequently addresses Rukmiṇī by smile-epithets — she is, in Gauḍīya iconography, perpetually smiling at her Lord. Balarāma calls her smile back to its native position.
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ātma-śoṣa-vimohanam
—
drying up the self and bewildering
Compound: ātma (self) + śoṣa (drying) + vimohana (bewildering). Grief desiccates and confuses. Balarāma's medical vocabulary parallels v. 10's diagnosis of Śiśupāla — but here applied to the saintly, with the cure attached.
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ajñāna-jam
—
born of ignorance
Ajñāna (non-knowledge) + ja (born). Grief is not the soul's product; it is born from ajñāna. Remove the parent, the child disappears. Cf. BG 2.50, 'buddhi-yukto jahātīha ubhe sukṛta-duṣkṛte.'
Lord Balarāma reminds Śrīmatī Rukmiṇī that she is the eternal goddess of fortune performing pastimes with the Lord in this world and should thus give up her so-called grief.
"Because this is so, o smiling faced one, be situated in your nature, and reveal your natural smiling face. You should not be an ordinary material bride."
Both meanings are here concluded. Śoṣa means “becoming dull.” Śuci-smite means “O Rukmiṇī with a happy heart!” Since you are directly Lakṣmī, you cannot be touched even slightly by ignorance. However, as part of the pastimes in this world, you act in this way. Thus you have been instructed by me.
This grief makes you tasteless (śoṣa) and completely bewildered (vimohanam). It destroys your intelligence completely. By the knowledge presented, or by being situated in your true self, dispel this grief, O woman with a pure smile. Because of that smile, you must have a joyful heart. It is understood that actually you do not have grief. Please forgive my audacious act. O woman with pure heart, with a pure smile! Be absorbed in Kṛṣṇa. Without directly stating it, he wishes to negate the boldness of his speech.
Dispel grief with knowledge — return to your natural mood, princess of the pristine smile. Balarāma's closing line is half-pedagogy, half-tenderness. He calls Rukmiṇī by the most affectionate epithet (śuci-smita) to remind her that her bhāva, not her grief, is her svarūpa.
My note
Source: vedabase.io