10.60 · Lord Kṛṣṇa Teases Queen Rukmiṇī

In the sixtieth chapter Krsna grinds the camphor like heart of Rukmini with his pestle like words. Being bewildered and relieved, she replies to Krsna’s statements. Rukmini and her friends fanned Krsna because he was her husband and the guru of the universe.

Śukadeva now speaks of the love quarrel between Rukmiṇī and Kṛṣṇa which are suitable in speaking about the events after Aniruddha’s marriage. This quarrel indicates special rasa in the pastimes with the queens. The whole chapter deals with this. One time, while happily engaging in married life, was serving Kṛṣṇa, seated on her bed since he was he was greater than anyone (jagad-gurum) particularly because he was the object of her love since he was her husband. By her friends she served him with various articles, and finally with the fan she personally served him. This is implied because it is proper that one person fans rather than many and verse 7 mentions that she alone took a yak tail fan.

In order to show that the cause of interrupting Rukmini’s service was Krsna’s pastime and nothing else, this verse states that the creation and destruction of the world also is his pastime. Though he is birthless, he appeared in the Yadu dynasty to maintain respect for the laws created by himself (sva setunam gopithaya). Thus it can never be his desire to stop the service of prema of his dear devotee, but rather to cause a strengthening of that prema.

This verse shows how he is jagad-guru. The word tu means it is well known. As the controller of prakṛti (īśvaraḥ), the puruṣa avatāras, he creates this universe with various amazing features (etad). He alone (hi), Svayam Bhagavān alone, has appeared for birth pastimes among the Yadus, even though he is unborn, in order to protect the modes of conduct established by the puruṣa avatāras.

Having indicated the good fortune of Rukmiṇī in serving such a husband, this verse shows how he is jagad-guru. The word tu means it is well known. As the controller of prakṛti (īśvaraḥ), the puruṣa avatāras, he creates this universe with various amazing features (etad). With no dependence on anything, he plays like a child. Or why does he create the world? No one can understand. Or as the protector, he creates the world so that all the jīvas, can reach the supreme abode by enjoying their karmas. He alone (hi), Svayam Bhagavān, has appeared for birth pastimes among the Yadus, even though he is unborn, in order to protect the modes of conduct established by the puruṣa avatāras. Thus it is suitable that he has more astonishing and sweet pastimes than creating the world.

The palace of Rukmini is described in order to show the perfection of all elements in her serving Krsna with love. The room was splendid, with shining jewels and a canopy hanging with clusters of bright pearls. It was splendid with the pure red rays of the rising moon, entering through the lattice work of the windows, and with aguru incense streaming out through the lattice work. There she served Krsna who was lying on the best of beds (kasiputtame).

The place where the pastime took place is now described in seven lines. To describe their prema, first the articles acting as uddīpanas for Kṛṣṇa and Rukmiṇī described. Three and a half verses included the description of house and the bed. One line describes Rukmiṇī’s prema as she served him and Kṛṣṇa sitting on the bed. She had a rectangular room within the palace which had many rooms with rooftop apartments. The room was lit naturally by jewels (rājite), and particularly bright (vi--rājite) by the canopies and jeweled lamps. Strings of jasmines decorated the doorways and other flowers were sprinkled here and there. In some versions dhupaiḥ is seen instead of puṣpaiḥ. This would be ordinary incense, since later aguru incense is mentioned. The moon rays were red (aruṇaiḥ—a version instead of amalaiḥ), having just risen. This incident took place after dusk. The rays of the moon and the aguru incense suggest the beauty of the room. The fumes of the incense left the room before the moon rays entered. Thus a pleasant breeze is also suggested. Previous to the episode with Indra, pārijāta plants had been established in each of the queens’ houses. Other trees were there, because of relationship with the wind from the chief pārijāta grove, like a chief sandalwood tree. That tree was not sent there by servants, but brought by the Lord personally, after a battle. Not only was there the fragrance of the pārijāta but the fragrance of many other flowers in the garden (udyana). Aguru incense streamed out everywhere (vi—nirgataḥ) through the lattice holes. In the rooftop apartment there was an excellent bed described in one line. Rukmiṇī served him. The continuous descriptions of her from this verse onwards indicate her desire to serve him.

The place where the pastime took place is now described in seven lines. To describe their prema, first the articles acting as uddīpanas for Kṛṣṇa and Rukmiṇī are described. Three and a half verses include the description of house and the bed. The room was lit naturally by jewels (rājite), and particularly bright (vi--rājite) by the canopies and jeweled lamps. Strings of jasmines decorated the doorways and other flowers were sprinkled here and there. The proper setting is thus described. The pastime began in the evening. Pārijāta plants had been established in each of the queens’ houses by Indra previously for pleasing all the queens. Not only was there the fragrance of the pārijāta but the fragrance of many other flowers in the garden (udyana). The breeze was cool because of the cool garden. Not only was it cool but very gentle. Aguru incense streamed out everywhere (vi—nirgataḥ) through the lattice holes. Seeing Parīkṣit shining with joy on hearing this, Śukadeva calls to him. O shining king (rājan)! Out of joy the method of serving the Lord is described in two lines. In the room, there was a bed with an excellent pillow. The description of her serving is repeated to indicate her pleasure in serving.

This verse describes how she served him with the cāmara. The word devī indicates a great queen. Śukadeva describes her gestures.

This verse describes how she served him with the cāmara or a small fan made of feathers. This was very soft. The word devī indicates her great beauty by serving in this manner. Or it means she was a queen.

Rukmini appeared splendid with her jeweled anklets, as she stood close to Krsna. Because her whole body was moving due to her fanning with her hand, the anklets and belt made musical sounds. Her hands were decorated with rings, bracelets and fan. She was splendid with breasts covered by her bodice and the edge of her sari, with the glow of kumkuma and gold necklaces, and a priceless belt around her waist.

She made sounds with her jeweled anklets. She shone because of her anklets, rings and other ornaments. She became unaware of others around her because of a sphūrti of Lord as in the following manner: itthaṁ sma pṛṣṭaḥ sa tu bādarāyaṇis tat-smāritānanta-hṛtākhilendriyaḥ Śukadeva Gosvāmī, immediately remembering subject matters about Kṛṣṇa within the core of his heart, externally lost contact with the actions of his senses. SB 10.12.44 vāsudeve bhagavati nimagna-hṛdayo ’bravīt Śukadeva replied, his heart fully absorbed in meditation on Vāsudeva. SB 10.80.5 She experienced something similar to the following: bāhu-prasāra-parirambha-karālakoru There Kṛṣṇa threw his arms around the gopīs and embraced them. He aroused Cupid in the beautiful young ladies of Vraja by touching their hands, hair, thighs, belts and breasts, SB 10. 29.46 Because of the appearance of friends however, her emotions transformed. The beauty of her secret experience is described: she hid her breasts completely with the two ends of her cloth which was long. She made sounds with her anklets, bracelets and belt as she fanned him.

Having shown how she served him, she is described, to show the cause of his affection for her. Her feet, hands, chest, and waist were all most beautiful. Or by fanning him, by moving all her limbs, the ornaments sounded.

Seeing her, with beauty greater than that of Laksmi in Vaikuntha, Krsna spoke. The reason is given: she had assumed a form corresponding to the form of the Lord for pastimes. Parasara has said, "When the Lord assumes the form of a deva, Laksmi assumes a devi form, and when he assumes a human form, she also assumes a human form. She will assume a form suitable to the form that the Lord assumes." As Krsna is more beautiful than the lord of Vaikuntha, so Rukmini is more beautiful than Laksmi. Krsna smiled slightly, thinking, "It is proper that Rukmini has assumed a form appropriate to my form. I will now joke with her, and hear what she will say." She had a sweet smile on her face which illuminated the directions, being decorated with curling locks of hair, earrings and throat ornaments.

Rukmiṇī (rūpinīm) had beauty and qualities superior to Lakṣmī and others in Vaikuṇṭha. The ending on the word (rūp--inīm) indicates praise. The reason for her beauty is explained. She had a form suitable for his form that he uses in his pastimes. It is said of Kṛṣṇa: yan martya-līlaupayikaṁ sva-yoga- māyā-balaṁ darśayatā gṛhītam vismāpanaṁ svasya ca saubhagarddheḥ paraṁ padaṁ bhūṣaṇa-bhūṣaṇāṅgam Kṛṣṇa possesses that form suitable for human pastimes to show the full capacity of his yoga-māyā. That form astonishes even the lord of Vaikuṇṭha. It is the pinnacle of auspicious qualities and enhances the beauty of his ornaments. SB 3.2.12 Similarly she appeared with the most exceptional beauty among all the Lord’s consorts. He was pleased with her with intense emotions (prītaḥ). He smiled because of her joking words and since she was dedicated only to him (ananya-gatim), spoke to her with special play on words (ā-babhāṣe), because he steals the composure of his dear devotees by his jokes (hariḥ). Or, he spoke so that every word she lamented (ā—babhāṣe). He should not have spoken in that way since such words were unsuitable for her.

He speaks of the reason she choose him, as if he were ignorant, in three verses. O daughter of a king, endowed with a wealth of beauty and qualities! You were desired by many kings at the svayaṁvara ceremony long before. This is described in Hari-vaṁśa. They had great influence (mahānubhāvaiḥ) and wealth (śrīmadbhiḥ) (or wealth and glory).

Why did you reject those who personally came (prāptān) and requested you (arthinaḥ) and who were moreover completely maddened by love? The word ca indicates this was most ridiculous. You were even given by your brother and father to Śiśupāla, though he is an object of laughter. The word sva indicates that the daughter was dependent on her father. Therefore you should not have rejected the kings. Why did you choose me, who cannot compare with them? The plural naḥ is used to indicate the singular. (Pāṇini 1.2.51) Or why did you choose persons like us, the Yādavas, as a husband. Perfect tense is used to indicate a completed action. If you had not yet chosen, I would have stopped you from this choice.

By seeing the Lord’s statements later on, one can understand his thinking at this moment. "When I gave Rukmini one parijata flower, Satyambhama became full of anger and pride, so much so that I was unable to pacify her even by falling at her feet. Only when I brought a whole tree and gave it to her was she satisfied. However, though Rukmini saw me give her a whole tree, she showed no anger. How will I be able to taste the sweetness of her anger, when anger is not possible in her, being always sober and speaking sweet words? By these words I will make her angry." According to some this was the thinking in Krsna’s mind. Others explain it that Krsna spoke as he did with a desire to see how his beloved would act if he pulled out the root of the tree of prema. "You think that you are very intelligent. Though you are endowed with all good qualities, you are ignorant of your own welfare. Therefore you are not intelligent. Why do I say this? Just listen. (He then speaks eleven verses.) O princess, you are the daughter of a king and I am a penniless son of Vasudeva. Why did you accept me (nah plural) as your husband? You cannot say that you accepted me because there was no alternative, for many kings wanted you as their wife. Nor can you say that those kings were inferior in wealth, beauty and qualities to me, for they were endowed with wealth, power, beauty and courage like the lokapalas. They were not devoid of wealth and enjoyment like Rantideva and others. You cannot say that they were far away. They came to your place to request you (praptan). Nor can you say that your relatives were opposed, for your brother and father wanted to give you them. And you also failed to notice my cowardly nature, a great fault in one born as a ksatriya. I fled from the kings out of fear and now live in the ocean. You cannot say that though I showed fear, I have proper conduct, for I made enemies with many strong forces, having only a few friends like Arjuna. Being a Yadava, it was not proper for me to be a king just by killing Kamsa, rather than by being born as a Yadava, and therefore I gave the throne to Ugrasena."

He explains why he is not their equal. I have created difficulties for myself because of my incompetence. I have become enemies with many power men because I stole you. And they are kings but I am not. I have almost given up the throne. I temporarily accepted to be the king and Ugrasena and others accepted because I used force. O Rukmiṇī with beautiful brows! Hearing his words she frowned. By saying this he intended to scold her as well as praise her. He uses this technique later also.

I am not suitable as your husband since I have faults like fear. Out of fear of kings I have taken shelter of the ocean. “Why be afraid of the kings?” I have made enemies of powerful kings. “But you are also strong.” I have given up the throne because I have no kingdom and no army. Or I am without the accoutrements of a king. Or a princess should marry a prince. I am not suitable since I have given up the throne. This is general, since sometimes I accept the accoutrements of a king. The word general should be applied to whole statement. O beautiful woman (subhru)! You have beauty. Why consider this marriage at all?

"Pious women who follow the path of men like us, whose course of action is unclear, having questionable religious principles, who sometimes take others wives and at other times follow the rules of Vedic conduct, and who do not follow even common social behavior (since I offended your brother even in your presence), must almost always (prayah) suffer. If some do not suffer, it is to their credit."

After not receiving a reply he seems to scold her. It is not proper any woman to serve a man like me. Do I accept scripture or not, for sometimes I am seen with others’ wives and sometimes follow Vedic dharma? Do I follow the path of pravṛṭi or nivrti, since sometimes I follow the path of sacrifice and sometimes criticize it to Mucukunda and others? My path is unclear. My path is not easy to understand. Normal people perform actions for the future, and actions for the present, thinking of wives and children. That is not seen in me (aloka-patham). Women will probably or generally (prayaḥ) be disappointed in me since I insulted brothers in front of women, and left just born children unprotected (Pradyumna). What women would not become disappointed? That is their nature. I should not be served by such women.

I am not suitable for marriage because I am so different from others. Women suffer at all times, in all ways, greatly (prāyaḥ) from such men. Or those who take shelter of unsteady men only slightly without marrying them do not suffer. By taking shelter of me with attachment you will suffer.

"I am without any wealth, in the sense that I have no attraction at all for material acquisition."

Those with a little wealth do not worship me. In verse 20 he says he is indifferent to wife and children. Thus in this verse he says he has nothing (niskiṣcana). Moreover those who have nothing are attracted to me or I am attracted to persons with nothing. I am always with nothing and persons with nothing are always attracted to me. Therefore the wealthy, except for the wealthy who are internally detached (prayaḥ), do not worship me. Since you have wealth as a king’s daughter, you should not serve me, since it is not possible for you to renounce.

Since I have no wealth, I should not have married you. Or since I am poor, I am dear to poor people, not wealthy kings. “You may not have wealth, but you can become wealthy by making friends with people who have wealth.” I am friendly with the poor or the poor are friendly to me. This is constant in both cases. The wealth do not worship me to increase their wealth by offering wealth. Thus you should not worship me if you expect increase of wealth by offering your wealth.

In this verse, using niti sastra, Krsna implies that it is not proper that she be his wife. Your father and grandfather are very wealthy, whereas my father Vasudeva has no wealth. I have only wealth that I have earned on my own. You come from a great dynasty, and I, being a Yadava, am without great heritage. You have jurisdiction over many towns such as Kundina in Vidarbha state, whereas I have only Dvaraka in Anarta state. You are fair complexioned, and I am black. Your prosperity (bhava can mean welfare, the lord or material life) is assured, whereas mine is uncertain, because I have many enemies. Those who are equal in wealth, birth, beauty along with power, and prosperity should marry and not those who are unequal in these matters."

The following is proper for everyone. It is proper (not stated but understood) for a couple of equal birth, influence, and beauty to marry. Bhavaḥ means what will happen in the future, which can be known through astrology. Or it can mean offspring in the future. By being born (janma) at the same time their age is similar. Similarity is proper for marriage, for then there can be friendship for example. Or similarity is proper for marriage and even (ca) for persons wishing to be friends. To strengthen the statement, the opposite is stated. In no place or at no time is matching superior with inferior proper.

I am not suitable for marriage because of great difference which is contrary to custom, and because of embarrassment. The couple should have the same form and same age (bhavaḥ). This is also true of friends (maitrī). Or not only should they marry but they also (ca) will be friends. Otherwise they cannot be friends because they are contrary to each other. This is confirmed by stating the opposite. One party has wealth. The other party is poor. They should never at any time or place get married.

"I have been accepted by you as husband, because you are short sighted (adirgha samiksa), not considering the overall picture."

He summarizes his point. Not considering carefully all that I have said (etat) you chose me. “You are endowed with all good qualities by your nature. Hearing that (SB 10.52.37), I understood all about you.” I was praised by persons simply because they were greedy for money. O princes from Vidarbha, you heard from a great distance away. It should not be said that in giving them money I showed the quality of generosity, because I, being a fool (mūḍhāh), made people praise me out of greed for you, though not having a desire for money.

"Whatever has happened has happened. But since you are still young, there is no loss for you even now. Right now (atha) you should use your intelligence, and choose a suitable ksatriya husband."

After having stated his unsuitability as a husband what he now says, since it is impossible, is a joke directed at Rukmiṇī, who has a soft heart. You should serve only a person of similar qualities, a great kṣatriya. By him you will attain your fixed or highest (satyāḥ) desires.

You should serve only a person of similar qualities, a great kṣatriya like Arjuna, born in the dynasty of Puru. By him you will attain your fixed or highest (satyāḥ) desires.

She may ask,"Then why did you take me as your wife?" He therefore says, "I took you because Sisupala, Salva, Jarasanda, Dantavakra and your brother Rukmi were my enemies."

“Why then did you bring me here?” He answers in two verses. They hate me and more particularly your elder brother Rukmī hates me. The present tense is used because of proximity to the present and because it will be later described that Rukmī was killed.

The order of hatred is from the most intense (Śiśupāla) to the least intense. The elder brother of you, my devotee, also hates me. Kṛṣṇa uses the singular (mama) here though in other places he uses the plural. That is because in showing their hatred, he is not prominent.

"I took you just to destroy the pride (smayanuttaye) of those conceited kings who were intoxicated with valor."

It is not my fault. They hate me because of their evil natures. They have lost all discrimination because intoxication with their power or strength (vīrya). Thus they have become proud (dṛptānām). To curb their pride (smaya-nuttaye) I took you away. The real purpose was to curb the strength of the wicked. My goal was to take you away, not to marry you.

"You shouldn’t worry that I will suffer if you take another person as your husband. I am indifferent to both houses (the body and the household). Therefore I remain a witness without action, like a flame."

“How can you say that you are without desire since you have various powers and have obtained many women? How can you say that you have no interest in showing a clear path? You seem to be evading the truth.” He answers this by saying that all this is intolerable. I am indifferent. “But one who is indifferent is not attached at all, not even to relatives.” I am not greedy for wealth, sons or women. Why? I am satisfied with the happiness within myself. I am like Paramātmā, unattached to body and home (gehayoḥ). He identifies himself with Paramātmā. Jīva is related to body and home but not Paramātmā. As part of his pastime, he identifies himself with ordinary persons who normally think in terms of body and house. She did not manifest pride like Satyabhāmā and others.

Being defeated by kings, I am afraid of them. That was emphasized. Being wicked they always try to find fault. Nūnam means certainly. In the list the later elements are causes of the previous. I am complete because of realizing my own bliss (ātma-labdhyā). The list in the verses gives increasing causes for not being qualified for marriage. Api me pūrṇa-kāmasya navaṁ navam idaṁ priyam: though I am full in my desire, this person is ever dear to me. (Hari-bhakti-sudhodaya) Since the Lord depends on the devotee and bhakti, the Lord’s statement is not true, but stated as a joke. All his statement have the opposite meaning.

She thought of herself as the dearest wife (vallabhām), qualified as equal to him. The conventional meaning of vallabhām is accepted without change of gender (not agreeing with ātmānam). This is an exaggeration since actually she was standing happily engaging as a servant. She did not manifest pride like Satyabhāmā and others who became angry at Kṛṣṇa. But she thought, “He will never be separated from me.” He thought of destroying that pride for fun, and then stopped moving. He waited silently to see her show of love or anger. In verse 20 it is said that she could not understand the full meaning of his teasing. He will also say: mā mā vaidarbhy asūyethā jāne tvāṁ mat-parāyaṇām tvad-vacaḥ śrotu-kāmena kṣvelyācaritam aṅgane O Vaidarbhī, do not be displeased with me. I know that you are fully devoted to me. I only spoke in jest, dear lady, because I wanted to hear what you would say. SB 10.60.29 This will be explained later.

She thought herself as if beloved. Actually she generally considers herself the servant, because of humility arising from the nature of great prema. At Kurukṣetra she later says: caidyāya mārpayitum udyata-kārmukeṣu rājasv ajeya-bhaṭa-śekharitāṅghri-reṇuḥ ninye mṛgendra iva bhāgam ajāvi-yūthāt tac-chrī-niketa-caraṇo ’stu mamārcanāya When all the kings held their bows at the ready to assure that I would be presented to Śiśupāla, he who puts the dust of his feet on the heads of invincible warriors took me from their midst, as a lion forcibly takes his prey from the midst of goats and sheep. May I always be allowed to worship those feet of Kṛṣṇa, the abode of Lakṣmī. SB 10.83.8 The word iva can also be linked to the later word: manyamānām iva. She apparently thought like this. She did not actually think like that and thus her pride being destroyed was also only apparent. She actually had no pride. This happened only because he was teasing her. In verse 20 it is said that she could not understand the full meaning of his teasing. He will also say: mā mā vaidarbhy asūyethā jāne tvāṁ mat-parāyaṇām tvad-vacaḥ śrotu-kāmena kṣvelyācaritam aṅgane O Vaidarbhī, do not be displeased with me. I know that you are fully devoted to me. I only spoke in jest, dear lady, because I wanted to hear what you would say. SB 10.60.29

Having thus spoken to Rukmini, who was thinking herself the dear most of his queens out of her intense love, he broke her pride. Because he was constantly with her, she thought that, even though she was unqualified to be his wife, just by her qualities he had made her his wife, and she became proud that she had such an ocean of qualities. Though the word vallabha would normally be masculine, to agree with atmanam, it remains feminine here to express the she was thinking herself as the dearmost wife. That he destroyed her pride by his joking words is stated later in verse twenty five. Krsna himself explains this also in his own words in verse twenty nine.

It was it explained in connection with the rāsa dance that there are two types of prema. Pride and anger (māna) do not appear in those who have dakṣina (compliant) prema. When joking occurs, there is a manifestation of worrying. That is described in this verse. She heard unkind words from the protector of the lords of the three worlds. Since he protects everyone, he should not use such harsh words. And he was her dear lover. And she was the chief among all his dear consorts (devī). She had never before heard such unkind words. She could not fathom his most intolerable motive. She heard this intensely, at close quarters (ā—śrutvā). She feared so much that he would leave her that her heart trembled continuously. Her intense thoughts generated complete disturbance in her mind which continued a long time or with dread (durantam). The word ha indicates dismay that he had transgressed proper conduct.

The symptoms of her anxiety are described in this verse. She scratched the ground with her feet, which were tender and shone with red nails.

Because her foot was tender she should not have scratched the ground with her foot. This shows her terrified state of mind. Similarly her dark tears, in streams, completely (ā-siṣcatī) covering her kuṁkum powdered breasts, showed this. The redness of her breasts reflected down to redden her toe nails (nakhāruṇa-śrīyā).

She became very unhappy because of his unaffectionate words. She became fearful because she feared he would leave her. She became distressed because of the unhappiness and fear. She lost her intelligence to understand that he was only joking because of unhappiness, fear and distress. Her bracelets fell off because her body became thin due to the pain of impeding separation. Due to loss of consciousness, her intelligence was lost, and suddenly she attained the ninth state (muhyan), and thus fell on the ground . She displayed all the sativa bhavas beginning with stambha and ending with pralaya.

“He did this out of jest since that is his nature. Moreover it was impossible for him to give her up because they had sons and daughters. We did she not consider this at all?” She lost all discrimination because she lost intelligence, since she was most compliant (dākṣiṇya). Her bracelets fell off without her being aware. Not only she lost discrimination, but she lost consciousness (viklava-dhiyaḥ) and fainted so that her hair scattered completely. She fell down completely like a banana tree blown down by the wind.

Just as the materialist is bound by ignorance, Rukmini, not understanding the depth of his joking, was bound by prema (prema bandhanam). Anuraga, attraction caused by prema, produces a sense of wretchedness within the experiencer, so that the person feels unworthy and consequently fears that she will be rejected by the lover.

She had the strongest, indescribable bondage of prema but she was unable to consider his joking since she lacked vāmya prema. Though he was most inclined to joke, he had compassion on her because he was merciful to all beings (karuṇaḥ), what to speak of her, because he was Kṛṣṇa, Bhagavān, famous for great qualities.

She had the strongest, indescribable bondage of prema but she was unable to consider his joking since she lacked vāmya-prema. Though he was most inclined to joke, he had compassion on her because he was merciful to all beings (karuṇaḥ), what to speak of her, because he was Bhagavān, manifesting unlimited qualities, since he was Kṛṣṇa, the great ocean of inconceivable variety and greatness or the attractor of the heart of his beloved. Therefore he was merciful to her. Or being the personification of karuṇa-rasa for his devotees when they cry, he showed compassion.

Krsna showed four hands in order to raise her from the ground, embrace her and wipe her face. He bound up her hair (samuhya).

His compassion is shown in three verses. He raised her from the ground and placed her in his lap. He wiped her face continually (pra—amṛjat).

He wiped her eye brimming with tears (asru kale) and her breasts afflicted with tears of sorrow (suca).

He (prabhuḥ) pacified her, endowed with qualities such as chastity to her husband (satī) because he is the personal shelter of all devotees (satāṁ gatiḥ), what to speak of being her shelter, since she took shelter of him alone (ananya-viṣayām). The cause of his mercy (kṛpayā) was her misery (kṛpanām) on thinking he would leave her. The cause of her misery was his joking. The cause of his joking was her soft nature (atad-arhām). “How was she quickly pacified after such intense grief?” Kṛṣṇa was expert at pacification. His expertise is described. He wiped away her tears which were flowing (kale) and embraced her. Remembering his expertise at causing grief and pacification, Śukadeva says with astonishment: whatever he does at any place is done with ability (prabhuḥ).

Her eyes flowed with tears. Hearing this, Parīkṣit became filled with sorrow. Śukadeva comforts him. O king! Or rājan stands for arājan: Rukmiṇī was faded in complexion because of pain, because she had no other shelter (ananya-viṣayām), since she was dedicated to her husband (satīm). He used one arm to put her on his lap in alarm. He wiped her eyes with one hand, and her breasts with the other. Or it means two arms. He embraced her tightly. He was capable of pacifying her (prabhuḥ) because he knew sweet speech (sāntva-jṣaḥ). Her heart was disturbed by worry. He should not have joked with her so seriously since he was the goal of the devotees (satāṁ gatiḥ).

"How will I be able to bear the burden if you give up your body? I will then have to give up my body" "Having already created problems for me by showing false love with embraces and wiping my tears, do you now want to cause me further suffering?" Fearing such a response from her, Krsna then spoke this verse. "O Rukmini, do not be angry with me." "O, I am not angry with you, the most merciful person, but hearing you say that I should go to another man for my own benefit, after having suffered sorrow by staying by your side, then I fainted in bliss. Why did you wake me from that swoon? If I had remained in that state a moment longer both you and I could have reach the supreme goal (death). " Fearing such sarcastic words from Rukmini, Krsna then says, "I know that you have made me your only goal in life." "Then why did you say such cruel words?" "Desiring to hear some crooked words from you, I spoke some joking words. They were not true, O beautiful woman!"

Do not find fault with me, Rukmiṇī. “You want to give me up, though I am fully dedicated to you. Why should I not feel hatred?” I know that you are devoted to me. Therefore never, under any circumstance, can I give you up. “Why did you speak like that?” I wanted to hear your words. “Since you are said to be truthful, you should not have spoken lies.” I only wanted to have some fun. O Rukmiṇī, possessing beautiful limbs (aṅgane). He praises her.

In this verse he gives other reasons for joking with her. "I wanted to see your face with lips trembling with the anger of love (prema samrambha), with reddened eyes throwing angry glances, and eye brows frowning." But if that was the Lord’s desire then why did Rukmini not comply and show anger? The Lord’s iccha sakti is under his control, but prema controls the Lord. Next to prema, the iccha sakti has no power. Prema, in order to give even more pleasure to the Lord, sometimes goes against the desire of the Lord. That is the situation here. Rukini and others possess the seven types of sthayi bhava called rati, prema, sneha, pranaya, mana, raga, and anuraga. Among those bhavas, at the proper moment one will become manifest. Thus while fanning the lord Rukmini displayed anuraga sthayi bhava. Because of the prominence of the sancari bhava of dainya in it, she experienced sorrow, anxiety and bewilderment rather than frowning eyebrows arising from the anger in love. These symptoms would arise later when the sthayi bhava of mana would appear. Because her affection is ghrta sneh, even Rukmini’s mana does not appear in the extreme. Satyabhama however, with madhu sneha, shows mana even in anuraga, and gives Krsna pleasure with her trembling lips, angry glances and furrowed brows.

I wanted to see your lips trembling because of anger in love. The three phrases modify mukham.

It is not proper to say such words which cause suffering. That is true, but I wanted to see your special physical beauty. Though the words prema-sambrambha (anger in love) are in a compound they should also be joined with the next two phrases. The list is in order of increasing excellence of beauty or anger. If he did not speak in this way, she would not have become angry, and her beauty would not have manifested.

"You become unhappy with my services such as fanning, but derive pleasure when I give up those services and use angry words against you. You are not pleased to see my smiling face but are pleased to see my frightening face with moving eyebrows discolored by anger and disfigured with sorrow. Is this your nature?" He answers with this verse. "Householders derive the greatest pleasure from joking like this."

I have done this because (hi) this is the happiness (lābhaḥ) of householders who are present in their houses. This excludes happiness from husbands who are absent. One prahara (yāmaḥ) should be spent with the beloved. Since you are most beloved of all my consorts, it is proper to spend such time with you. O fearful one, you are worried because of your dākṣina nature endowed with fear, not because of intelligent analysis of the situation. O beautiful woman (bhāmini)! Now, giving up your angry portion, understand that I spoke in order to have fun. His words “Do not hate me Vaidārbī” were also spoken in jest. He thought as follows. Rukmiṇī has most sincere prema, which was most profound. Therefore anger in love that I desired or special words and symptoms revealed because of prema do not appear in you distinctly. In the absence of generating anger, I will attempt to make her utter some special words. Whatever happens will be very amusing. Disfiguring her brother caused her to become angry and was not fitting as far as she was concerned. But the happiness of not being separated from me is her very life. She will possibly become angry if I defeat this pride. But even then, if she does not show anger, because of fear of separation, she will reveal strong prema through her words along with special transformations even now, as she did before meeting me. When Kṛṣṇa mentioned that the other kings desired her (verse 10), his words were affectionate and joking. In verse 9 he was described that he smiled, pleased with her. This also indicates his joking nature. In verse 25 he then saw her sincere love and that she could not understand his joking which was filled with boldness (prauḍhi). This means that he thought, “I must agitate her, though she has sincere, deep prema.” She did not understand because she lacked crookedness in her love. She was bewildered by his proud joking (verse 28). This indicates again his desire to see her become angry by his joking. Then in three verses (29-31) he spoke. His desire to see her strong prema transform was revealed in those previous words such verse 25. Then he revealed the same by his own words in verse 29. “I desired to see hear your words.” In verse 40 she finally reveals her agitation with injury to her pride. Defeating her pride in not being separated from him was stated by Śukadeva’s verse 21. In verse 56 the Lord rejects other causes of his joking by stating that because of fear of separation she did not speak.

This certainly is the greatest happiness (lābhaḥ) in the houses for householders initiated into the dharma of the house with five sacrifices etc. This happens in the house. If the husband is away, the happiness would depend on other factors. Or it should happen privately in the house not in an assembly. One cannot derive such happiness immediately from other types of enjoyment. One can enjoy one prahara (yāmaḥ) in this way. You are dearer to me than anyone else (priyayā). Therefore it is proper to joke with you in this way. O timid one! You become alarmed because a chaste woman has a timid nature. The quality does not manifest by thinking. It is appropriate that you show anger in love, O angry woman (bhāmini), but should not show suffering.

Rukmiṇī had come from Vidarbha because of her great attraction to him (vaidarbhī). She gave up fear that he would reject her.

She was pacified by the Lord endowed with all powers (bhagavatā). She became completely peaceful because she, though a young girl, had given up everything for him. Or she was capable of understanding the truth, since she was most intelligent (vaidarbhī). She understood his statements were jokes. She gave up fear that he would give her up. But he was bhagavān. Or the reason she gave up fear was that she was Vaidarbhī, not a person of Mithilā. It was possible for a person of her birth. “She should not trust him.” As Rāma he showed proper dharma and now it was not possible to go against his word, since he manifested all good qualities such as affection for the devotee. O king! She developed fear because his words. Why have trust in the words of anyone else?

She glanced at the face of Kṛṣṇa exhibiting the height of beauty and cleverness (puṁsām ṛṣabham). He was Bhagavān, endowed with beauty because of his affectionate smile and drops of perspiration. She glanced at him in special way (vi—īkṣya), with glances moist with prema, attractive with smiles along with shyness. Her smile was mixed with shyness because she had to make effort to show a proud smile. O Bhārata! Pay attention to this. You should understand this since the conversation between the two greatest persons spreads the glory of your great dynasty.

Taking the same statements by which Krsna previously denigrated himself, and praised Rukmini, Rukmini now gives an opposite meaning to those points. Krsna had said, "You should not have accepted me because we are not equal in qualities." Rukmini here replies, "Oh Lotus eyed Lord, that is true (nunma), I can never be equal to you. You are the supreme Lord endowed with six opulences, the controller of the three gunas (tryadhisa). And I am controlled by the three gunas. I am vastly inferior to you. It is not possible that I can be equal to you. Out of a feeling of great humility, Rukmini identified herself with the material energy, which is just a portion of her energy."

In the second line of his introductory verse Śrīdhara Svāmī mentions three separate faults in Kṛṣṇa: his ignorance, not following normal behavior and causing women to suffer. The following is the meaning. I am not suitable for you. What you say is true. But you are Bhagavān, filled with respect. This is certain (vai). “Why is it certain?” You are filled with unlimited powers, qualities and beauty (vibhūmnaḥ). You have lotus eyes. I cannot compare in beauty to even one of your limbs, what to speak of having similar beauty in all limbs. This difference is explained. You are completely engaged in your own glory, most highly praised because of having the most blissful form because you are Bhagavān, existing in the most excellent position. I, on the other hand, am endowed by nature with prakṛti, along with its faults of the three guṇas down to tamas. I am in the lowest position, extending down from mahat-tattva to the grossest elements. Having shown his form with disregard for powers, she then shows his powerful aspect. You are worshipped (īśaḥ) by Brahmā, Viṣṇu and Śiva or by the three guṇas. You are the Lord above (adhi) the puruṣa. I am only your aṁśa (pādā), displaying powers of sattva etc., whom materialists (ajṣa) worship. My feet are sought by Indra and other ignorant people, since I am the essential Lakṣmī of the material world. Though she is actually the Lord’s svarūpa-śakti, out of humility she identifies herself with her shadow expansion, māyā-śakti. Śrīdhara Svāmī clearly accepts that Kṛṣṇa is the controller of Brahmā, Śiva and even Viṣṇu. In one meaning, she speaks in humility. You are engaged in your powers, in your form of omniscience and beauty as Bhagavān. What am I? Though I am a śakti intrinsic to your svarūpa, because of possessing śakti, I am the secondary śakti called prakṛti. tripād-vyāptiḥ pare dhāmni pādo’syehābhavat punaḥ | tripād-vibhūtir nityā syād anityaṁ pādam aiśvaram || The Lord’s power spreads over the spiritual realm. The tripād-vibhūti is eternal. The one portion of power is temporary. Padma Purāṇa You are the Lord above all, in control of the tripād-vibhūti in Vaikuṇṭha, according to the Padma Purāṇa. Thus what am I in comparison? I am worshipped by those who know (jṣa) Viṣṇu (a). I am recognized for the powers accomplished through your great powers. She speaks without humility in another meaning. Bhagavān in this manner exists at all times (kvā). He exists as my shelter. I exist always (kvā) as your shelter. I possess the very nature (prakṛtiḥ) of your qualities such as powers. Thus I am worshipped by those who lack no knowledge (ajṣa). How then am I unequal?

I am not suitable for you. What you say is true. But you are Bhagavān, filled with respect. This is certain (vai). “Why is it certain?” You are filled with unlimited powers, (vibhūmnaḥ). You have lotus eyes. I cannot compare in beauty to even one of your limbs, what to speak of having similar beauty in all limbs. This is further explained. You are completely absorbed (abhirataḥ) in your own uncommon greatness, your bliss, because you are the supreme Lord (bhagavān) and the ruler (adhīśaḥ) of the three deities. I am just a woman, dependent, interested in material happiness. These three terms sve mahimne abhirataḥ, bhagavān and tryādhīśaḥ should be explained as contrary to her: aham, guṇa-prakrtiḥ and ajṣa-gṛhīta-pādā. Or bhagavān can refer to bhavān. Thus sve mahimne abhirataḥ and tryadhīśaḥ are paired with guṇa-prakṛtiḥ and ajṣa-gṛhīta-pādā. Or you manifest glory by combining power and astonishment simultaneously in one action (sve mahimni). Brahmā says: bhūmeḥ suretara-varūtha-vimarditāyāḥ kleśa-vyayāya kalayā sita-kṛṣṇa-keśaḥ | jātaḥ kariṣyati janānupalakṣya-mārgaḥ karmāṇi cātma-mahimopanibandhanāni || Kṛṣṇa, with skillfully bound up hair, whose method of attainment is unknown to men, having made his appearance to relieve the earth of the suffering caused by the armies of demons, and to relieve the devotees of their pain of separation, will perform activities whose sweetness will hide his powers. SB 2.7.26 This is possible because you are endowed with unlimited astonishing powers (bhagavān). And you are the Lord of the three worlds. I am one princess from the southern province of Vidarbha. I am a piece of matter with material qualities. Why then do kings of the three worlds seek you? They are fools. I control fools. I am most foolish. The contrast can be seen in opposite order. (You are lord of the three worlds whereas I am just a small princess; you are bhagavān, beyond the guṇas, and I am in the guṇas; you are absorbed in your astonishing actions and I am a fool, worshipped by fools.) Or his two qualities are contrasted with her two qualities in order. You are absorbed in your bliss. I am made of matter with material qualities. You are the Lord of the three worlds. I am served by the ignorant and am ignorant.

Krsna said, "Out of fear of the kings I took shelter in the ocean, building a house (saranam) there." "That is true, o most powerful one (urukrama). You actually have no fear. You seem to have fear of the sense objects such as sound (gunebhyah), which are kings because they control, since the devotees have fear of these sense objects, and you are dependent on your devotee. Out of that fear, you reside within the devotee hearts which are deep like the sea." "What is the proof that I reside there?" "You, paramatma (atma) are perceived there through your form, taste, fragrance, sound and touch (upalambhana matra). Your beauty, and other qualities are perceived by your devotees through meditation." This is understood from statements of Brahma and the Navayogendras. "O my Lord, persons who smell the aroma of Your lotus feet, carried by the air of Vedic sound through the holes of the ears, accept Your devotional service. For them You are never separated from the lotus of their hearts." (napaisi natha...) "The devotees bind your lotus feet in their hearts with ropes of love." (pranayarasanaya dhrta) (11.2.5). Krsna said, "I made enemies of many strong warriors." Rukmini replies, "You battle with the senses of your devotees, which are longing for material enjoyment, in order to deliver them from the sorrow of material life. In the beginning the sadhaka realizes a little of your sweetness through meditation, but does not see you directly. It appears that you enter their hearts and go to sleep as if out of fear of the sense objects. When the devotee’s devotion increases, and he conquers the enemy senses, he loses his attachment for the sense objects. Then it appears that you wake up and rise, make yourself visible to the devotee and give him your full sweetness." "I have given up the throne." "Yes, that is quite proper. Your servants also give up royal positions because it gives rise to complete loss of discrimination.. If they do so, what to speak of you?" By the reference to the servants here, it can be understood that the previous statements of this verse are in relation to the Lord’s devotees, not the Lord (the lord does not fear, or battle with the senses but does so in relation to the devotee.)

She cannot avoid replying to the Lord’s statements. He said that out of fear he took shelter of the ocean. She replies “That is true.” But this must be taken in a secondary sense. It is not actually true. You manifest yourself, merged (śete) in the fort of Dvārakā within (aṇtaḥ) the ocean as if afraid of the kings (guṇebhyaḥ), but not actually afraid of them, just as you rest as antaryāmī in the ocean of the antaḥkaraṇa as if afraid of the guṇas but you are not afraid of the guṇas. This fear is only an appearance. You have made enemies with the strong (verse 12). That is directly true. You are continually opposed to the jīvas endowed inferior material senses. Now, it is suitable to oppose the kings with their material senses. As a pun there is another meaning. Though you are the antaryāmī you have taken a form (kṛta-vigrahaḥ) as the inferior senses. Since your spiritual forms do not manifest to the fallen jīvas and their senses, it is suitable for you to be engaged in pleasures contrary to those of the materialists. Since there is no word iva in this statement there is no comparison made. O Urukrama! Just as the pure jīva (ātmā) lives absorbed in the space within the heart which is like an unfathomable ocean, as if in fear of the material senses made of the guṇas, you live eternally (śete) in your abode of Dvārakā in the ocean, similar to Śvetadvīpa, as if in fear of the kings who are always dominated by the guṇas. yam antas samudre kavayo vayanti yad akṣare pare prajāḥ yataḥ prasūtā jagataḥ prasūtī toyena jīvan vyasasarja bhūmyām The wise know the Lord residing in the ocean. He resides in his supreme indestructible abode. From him arise the universe and the jīvas along with water. He created beings of the earth. Mahā-nārayaṇa Upaniṣad tad eva brahma paramaṁ kavīnām He alone is the supreme Brahman for the wise. Mahā-nārayaṇa Upaniṣad Māhalakṣmī says: yaṁ kāmaye tam ugraṁ kṛṇomi taṁ brahmāṇaṁ tam ṛṣim taṁ sumedhām samayo niścalarantaḥ I make the man whom I love exceeding mighty; I make him a wise man, a sage, a Brahmā. Time does not pass there. Ṛg Veda 10.125.5 nityaṁ sannihitas tatra bhagavān madhusūdanaḥ smṛtyāśeṣāśubha-haraṁ sarva-maṅgala-maṅgalam Kṛṣṇa is eternally present in Dvārakā. It is the most auspicious of all auspicious places, and merely remembering it destroys all contamination. SB 11.31.24 The two levels of meaning of the verse are ultimately the same. This can only happen in the Lord, because the Lord has a form of eternity, knowledge and bliss.

It is true. You rest internally. Why? Because of fear of the guṇas. Why? You fear being touched by the faults of matter, situated outside. But this is only apparent (iva). Actually you are not afraid of being touched by the guṇas. You have great prowess (urukrama). Guṇebhyaḥ also refers to kings, since the kings use six guṇas or strategies in ruling. You oppose the material senses which are strong. Thus you (ātmā) situate yourself internally as the perceiver only, the form of pure knowledge (upalambhana-mātrah). Ātmā is used to show respect. Or bhavān can be implied from the previous verse. In this case ātmā means yourself or the antaryāmī. The word satyam (it is true) is understood the later statements as well. You oppose with the material senses or persons like Narakāsura, absorbed in sense enjoyments since they cause suffering. Or they oppose you, since they do not respect you. In verse 12 Kṛṣṇa mentioned that he made enemies with the strong. Kingdoms are rejected by your servants, those engaged in serving you with devotion, since they also are situated internally and oppose the material senses, because great evil arises by lack of internal vision, with focus on external enjoyment. They reject kingdoms because the kingdoms create enjoyment for the senses.