Śrīmad-Bhāgavatam 10.60.46
Blended reading (Sanskrit + English inline)
-
anurāgaḥ
—
steady attraction
Anu + rāga — sustained loving attachment. Rūpa Gosvāmī treats anurāga as the eighth stage in the development of prema (Ujjvala-nīlamaṇi, sthāyī-bhāva-prakaraṇa) — between prema and mahā-bhāva. She asks for the technical bhakti-grade by name.
-
ātman-ratasya
—
of You who take pleasure in Yourself
Compound: ātman (Self) + rata (pleased). Bhagavān's pūrṇatva — He delights in Himself, needing no other (cf. ātmārāma, SB 1.7.10). She acknowledges His self-sufficiency before requesting His glance — proper bhakti-frame.
-
rajaḥ
—
the mode of passion
Rajo-guṇa. Gauḍīyas read His 'assuming a predominance of rajas' as the līlā of cosmic expansion through Brahmā — the rare moment His eye turns outward. Even creation itself is part of His glance toward His consorts. Doctrinally rich, mādhurya-flavored cosmology.
-
parama-anukampā
—
the greatest show of mercy
Compound: parama (highest) + anukampā (compassion). She names His rare-glancing-at-her as His greatest mercy — not constant attention but the precious occasional gaze. Gauḍīyas treat such asymmetric exchanges as the highest mādhurya — the gopī's brief glance has the same shape.
In text 20 of this chapter Lord Kṛṣṇa stated, “Always satisfied within Ourselves, We care nothing for wives, children and wealth.” Here Rukmiṇī-devī humbly replies, “Yes, You take pleasure within Yourself and therefore rarely look at me.” In this regard Śrīla Viśvanātha Cakravartī points out that Lord Kṛṣṇa had already declared His love for Rukmiṇī ( Bhāg. 10.53.2 ): tathāham api tac-citto nidrāṁ ca na labhe niśi. “I am also thinking about her — so much so that I cannot sleep at night.” Lord Kṛṣṇa is satisfied within Himself, and if we remember that Śrīmatī Rukmiṇī-devī is His internal potency, we can understand that His loving affairs with her are expressions of His pure spiritual happiness. Here, however, Queen Rukmiṇī humbly identifies herself with the Lord’s external energy, which is her expansion. Therefore she says, “Though You do not often look at me, when You are ready to manifest the material universe and thus begin to work through the material quality of passion, which is Your potency, You glance at me. In this way You show me Your greatest mercy.” Thus Ācārya Viśvanātha explains that Goddess Rukmiṇī’s statement can be understood in two ways. And of course the Vaiṣṇavas, after thoroughly understanding the philosophy of Kṛṣṇa from the bona fide ācāryas, simply relish these loving affairs between the Lord and His exalted devotees.
She replies to his statement that he is indifferent to family life. Just by considering his indifference or neutrality she reached a calm state in the sthayi bhava of neutrality , and then became merged in an ocean of humility. "Let me have attachment to your feet even if you are indifferent. It is right that you should be indifferent to me. Just as you, being atma rama, self satisfied, glance on the universe with indifference, you should not show special favor to me. When you assume the mode of passion for increasing the universe with eagerness, then you will certainly (u) glance upon me and I will rejoice (ha). That is a great show of mercy to me. I consider that to be my greatest fortune." The meaning is as follows. "Actually you are very attached to me, as your own words indicate: "Thinking of you I do not sleep at night (10.53.2). And you are also detached from me as indicated in statements such as "I am indifferent." If you are attracted to me, then I become your internal svarupa sakti. Though you are atma rama, you attain bliss through me who arise from your very self. If you are indifferent to me, I become your external energy made of material gunas. Thus you have both attraction and indifference to me, and I have attraction and indifference to you as well."
O lotus eyed Lord! She longs for a spiritual form similar to his. You glance upon me, as the form of prakṛti. She says this out of humility since actually prakṛti is her inferior aṁśa, her shadow form. “Absorbed in myself I cannot glance upon you.” Do so when you accept matter (rajaḥ): you glance and take association with matter only by proximity, by your will. Or you glance, through a shadow relationship with me, projecting my form on matter. You are most merciful to me situated here because I am related to surrendered persons. You are indifferent to others elsewhere. In this way she has refuted sixteen faults that Kṛṣṇa listed concerning himself. First he glances at prakṛti. Then prakṛti becomes disturbed. Then the guṇas become separated. Then he glances separately at rajas for creation. There is another meaning. You are engaged in enjoying with me (ratasya mayi) because you glance continually (anatikrikta-dṛṣṭeḥ) at me since I am your svarūpa-śakti. With the increase of anurāga (rajaḥ), you sometimes look at me. That is supreme mercy. Because your body is non-different from yourself, because it is non-different from me, because of relationships with me, you are indifferent to all else.
Most beautiful lord (ambujakṣa)! May I have attraction for your lotus feet! You do not pay much attention to me, your wife, since you are absorbed in yourself (ratasya). When you assume prominent passion to increase your devotees, you glance at me, Lakṣmī, in the form of prakṛti. Prakṛti is Lakṣmī’s aṁśa. Or you depend on me, for manifesting the main vibhūtis. “Since I am absorbed in myself, this glance will not take place.” You assume the mode of rajas. Or you do this to increase the Yadu dynasty (asya vṛddhayaḥ). Since the Lord is beyond the guṇas, the increase in rajas mentioned is spiritual, included the qualities of eternity, knowledge and bliss. That is explained in Bhāgavatāmṛta. This is your great mercy to us, me and my friends. That mercy is very rare (parama). Or O lotus eyed Lord! Seeing your beauty is a great attainment, by having attachment to your feet. Or when you wear your peacock feather, guṣja necklace, garland and cloth (mātrā), and are covered by dust (rajo) raised by the cows when accepting cowherd pastimes for increasing attraction, you glance at me. Mātrā can mean clothing according to Viśva. Or covered with dust when accepting to herd cows (upātta-rajo atimātrā) you glance at me.
He is self-satisfied; His glance toward me is rare. And yet when the moment comes — when He assumes the mode of passion to expand the universe — He looks at me. I do not ask to be looked at always; I ask only for steady anurāga toward His feet. The asymmetry is mercy enough.
My note
Source: vedabase.io