Chapter 54 - Celebration of Rukmiṇī’s Marriage

[Sanskrit text for this chapter is available]

Śrī Śuka said:

1. With these self-condemning words, all the highly indignant kings put on their coats of mail and mounting their own vehicles and surrounded by their respective armies hotly pursued Kṛsṇa, equipped with bows in their hands.

2. Beholding the on-rushing kings in pursuit, the generals of the Yādava army stood their ground to confront them, twanging their bows, Oh king.

3. Veterans of war (like Jarāsandha) who were riding on horse-back, the shoulders of elephants and seats in the chariots discharged volleys of arrows like innumerable clouds pouring showers of water on mountains.

4. Finding her consort’s force covered with showers of arrows, the slenḍer-waisted bride with her eyes agitated with fear looked at her Lord’s face bashfully.

5. Laughing out that fear, the Lord assured her: “Don’t be afraid, Oh fair-eyed maiden! The inimical forces will be liquidated in no time by your soldiers”.

6. Not tolerating that prowess of the enemies, (the leaders of the Yādava army like) Gaḍa, Balarāma and others shot down the horses, elephants and chariots (of the enemy) with their steel-arrows (nārāca).

7. And rolled down on the ground crores of heads of the occupants of chariots, horsemen and elephant-riders—all ornamented with ear-rings, crowns and head-gears.

8. And fell down on the grounds, their hands wielding swords, maces (gadās) and bows, and also fore-arms, thighs, feet, as well as the heads of horses, mules, elephants, camels, donkeys and (infantry-) men.

9. As their armies were thus being drubbed and slain by Vṛṣṇis ambitious of victory, the kings led by Jarāsandha turned back and fled away (from the battle field).

10. They all approached Śiśupāla who was gloomy, dispirited and with parched-up mouth, grieving as if his legally married wife was abducted.

The kings consoled him:

11. “Oh tiger among men! Give up this despondency. In the case of embodied beings, pleasure or pain is never observed to be his permanent lot.

12. Just as a wooden doll dances according to the will of the showman (controlling it), the same way, due to his being controlled by God, the embodied being endeavours to pass through pleasure or pain.

13. Though backed by an army of twenty-three akṣauhiṇīs, (every time) I suffered defeat at the hands of Kṛsṇa in seventeen expeditions. But ultimately I was victorious in one (the last) battle.

14. I, however, do not feel aggrieved or elated by anything (defeat or victory) as I know that the world is controlled by time in combination with Providence.

15. Leaders of the army-commanders as we are, on this occasion also we were defeated by the small contingent of Yādavas under the protection of Kṛṣṇa.

16. The enemies became victorious this time as Time was favourable to them. We too shall vanquish them when the Time will be propitious to us.”

Śrī Śuka said:

17. Thus consoled with enlightenment by his friends, Śiśupāla returned to his capital along with his followers, while the other allied kings who survived that battle went back to their respective cities.

18. The mighty prince Rukmī who hated Kṛṣṇa, could not tolerate the idea of his sister being married to Kṛṣṇa according to the rākṣasa from of marriage and with an army of one akṣauhiṇī, he hotly pursued Kṛṣṇa.

19. The mighty-armed, impetuous, determined Rukmī, dad in armour and armed with a bow, in his high indignation, took the vow in the hearing of all princes (before they departed).

20. “Upon my word I hereby solemnly declare that I shall not enter Kuṇḍinapura unless (and until) I bring back Rukmiṇī after killing Kṛṣṇa in the battle.”

21. Announcing this, he mounted his chariot and commanded his charioteer: “Quickly drive the horses to the spot where Kṛṣṇa is, so that I shall have an encounter with him.

22. Today with my sharp arrows I shall vanquish the pride of valour of that cowherd (or: the protector of the Vedas), the most wicked-minded fellow (or: one who is gracious unto the wicked as well who has abducted per force my sister”.

23. Not knowing the extent of (the infinite) power of the Lord, Rukmī, the wicked braggart pursued alone in a chariot and shouted out the words, ‘Stop’, ‘stop’ to Kṛsṇa who (also) was driving alone in his chariot.

23A. He overtook Kṛṣṇa while he was crossing the divine river Narmaḍā. Being fully prepared for a fight, he repeatedly shouted out at him to stop.

24. With all the force at his command, he bent the bow (by drawing the bowstring) and hit Kṛṣṇa with three arrows and roared: “Wait minute here (Oh thief! My enemy), the disgrace to Yadu’s family^[1].

25. Where are you going clandestinely kidnapping my sister like a crow^[2] stealthily picking up sacrificial oblation? I shall today subdue your pride, you dullard^[3] who are a cheat and adopt crooked stratagems in fighting.

26. Surrender my younger sister (lit. a young girl) before you are not lying (in the dust) struck down by my arrows.”^[4] Smilingly Kṛṣṇa cut down Rukmī’s bow and wounded him with six arrows.

27. He struck his four horses with eight shafts, the charioteer with two and his flag with three. Taking up another bow, Rukmī pierced Kṛṣṇa with five arrows.

28. Struck by the stream of arrows, the imperishable Lord Kṛṣṇa sundered Rukmī’s bow. He again equipped himself with (still) another bow which too the Lord snapped.

29. Kṛṣṇa cut into splinters whatever weapon—whether a club studded with iron, spear, pike, sword and shield, lance and iron club—Rukmī took up (one after another).

30. Jumping down from his chariot with a sword in hand, the indignant Rukmī, determined to finish with Kṛṣṇa, rushed at him like unto a moth dashing at a fire.

31. As he was advancing, Kṛṣṇa cut down his sword and shield into sesamum-like particles with his arrows and taking up his sharp sword, he rushed forth bent on killing Rukmī.

32. Beholding his attempt to kill her brother, the virtuous Rukmiṇī was overwhelmed with fear. Falling at the feet of her consort, she piteously^[5] entreated:

(Padaratnāvalī’s Text: Rukmiṇī prayed:)

33. “Oh lord of Yoga of incomprehensible nature! Oh God of gods! The Protector of the world! Oh embodiment of auspiciousness! It does not behove you to kill my brother, Oh mighty-armed Lord.

Śrī Śuka said:

[Padaratnāvalī’s Text:]

33(A). Praying him thus in frightened tones, the poor Rukmiṇī earnestly desiring to save her brother, clasped the feet of Kṛṣṇa, the Protector of the world.

34. The merciful Lord gave up his attempt (on Rukmī’s life) as his feet were clasped by Rukmiṇī whose whole person was trembling with fear, whose mouth was parched up with grief, whose throat was choked (with emotions) and whose gold necklace was fallen, out of nervous anxiety.

35. Binding that evil-doer with a piece of cloth, he disfigured him by shaving his head (with the blade of his sword) keeping (intermittently) some part of the mustaches and hairlocks on the head. In the meanwhile, prominent heroes in the Yādava forces crushed and routed the extraordinary hostile forces, like elephants trampling down stalks of lotuses.

36. When they approached to the presence of Kṛṣṇa, they beheld Rukmī reduced to that (humiliating) plight, as good as dead (through shame). The mighty Lord Balarāma was moved with pity and releasing him, he protested to Kṛṣṇa.

[Padaratnāvalī’s Text: Balarāma reproved:]

37. “This blame-worthy act, abhorrent to us (our race), has been perpetrated by you, Oh Kṛṣṇa, in shaving the moustaches and the locks of hair of a relative. Disfiguring a relative this way amounts to killing him.

38. (Addressing Rukmiṇī): In your grief and brooding over this deformity of your brother, please do not scorn us (as evil-minded people) Oh good lady. No other person is the giver of (i.e. responsible for) the pleasure or pain that comes to one’s lot; for a person reaps the fruits of his own actions.

39. Even if a relative has committed an offence deserving death in retribution, he should not be killed by a relative. He should be discharged forthwith. What is the propriety of slaying a person again, when he stands killed by his own sinful acts.

40. God Brahmā has ordained this as the dharma (the code of conduct) for Kṣattriyas that even a brother should kill a brother (in the battle). What could be more terrible than this? (Hence it is the kṣattriya dharma that is at fault and not we who abide by it, Oh lady).

41. (Turning to Kṛṣṇa) It is only the proud, blinded with the intoxicating influence of prosperity that offend relatives for the sake of kingdom, land, wealth woman, honour, authority or for any such consideration.

42. (Addressing Rukmiṇī): It is an improper lookout on your part that you, like an ignorant person, think auspiciously and well of your brother who always bears ill-will towards all beings and ill of those who are your well-wishers^[6].

43. “That some persons are friends, some enemies and some indifferent is the self-delusion created by Lord’s Māyā (deluding potency) among persons who regard the body and the soul as identical.

44. For the Supreme Soul is one only in all corporeal beings. But he is mistaken as many by the ignorant, just as the luminary (the sun, though one, is regarded as many when it is reflected indifferent vessels containing water) or the sky (though one, is regarded as different when circumscribed in a pitcher (ghaṭākāśa) or within a room (maṭhākāśa) is looked upon as many (when in reality it is one).

45. This body constituted as it is of five material elements (like the earth, water, fire and others), vital elements (like sense-organs and their presiding deities) and the guṇas^[7] and has a beginning and an end, is projected on the Soul (ātman) through ignorance (avidyā) which makes the embodied soul wander in the cycle of saṃsāra^[8].

46. The soul has no union with or disunion from anything else (viz. the body), as nothing other than the soul exists at all, Oh good lady. The soul is the cause of such appearance, just as the sun is the cause of the perception of the sun by means of the eye and colour (but the sun bears no union or disunion with them)^[9].

47. Changes such as birth (youth, death) and others pertain to the body and never to the soul, just as the waxing and the waning of the moon are attributable to the digits of the moon (which remains constant all the while). Theḍeath of the body is like the amāvasyā (kuhū) when the light of the moon disappears but the moon remains unaffected (in the same way the soul continues to exist despite the disappearance of the body).

48. Just as a sleeping man, in a dream, perceives himself, the sense objects of enjoyment and experiences the fruit (enjoyment) thereof, even though nothing of these exists in reality, similarly an ignorant person undergoes (the experience of this unreal) saṃsāra.

49. Therefore, by means of the knowledge of reality eliminate completely your sorrow which is born of ignorance and which causes you pining and delusion. And be comforted and serene at heart, Oh lady, with bright smiles.”

Śrī Śuka said:

50. When the beautifully slim lady was thus enlightened by the glorious Lord Balarāma, she overcame her mental depression and attained equipoise of her mind through reason.

51. Allowed to get away with life only, shorn of his power (or army) as well as of glory, brooding over his disfigurement and with his plans and ambitions frustrated, Rukmī built a big town called Bhojakaṭa^[10] for his residence.

52. He resided there through indignation, as he formerly announced. “I shall not re-enter Kuṇḍina unless and until I have killed the wicked-minded Kṛṣṇa and brought back my younger sister”.

53. Having vanquished all the monarchs in his way, the Lord brought Rukmiṇī, the daughter of Bhīṣmaka to his city, Dvārakā and married her as per Śāstric injunction, Oh Scion of the Kuru race.

54. There was a great festivity in every house in Dvārakā, the capital of Yadus, of the residents thereof, who were exclusively devoted to Lord Kṛṣṇa, the protector of Yadus, Oh king.

55. Men and women thereof were highly delighted. Adorned with ear-rings of highly polished jewels, they presented valuable gifts to the newly-wedded couple wearing excellent bridal dress.

56. The city of Vṛṣṇis (Dvārakā) shone splendidly with flags raised in honour of Indra, with a wonderful variety of garlands, cloths and ornamental arches decorated with jewels, provided with auspicious arrangement at every door of pitchers full of water, insense of the aguru (agallochum) burning and lamps.

57. Its streets were besprinkled with the exuded ichor (temporal fluid) of elephants of the great kings invited for the marriage, and entrances beautified with tall plantain trees and areca-nut trees.

58. Moving hastily here and there in confusion in that marriage, clansmen of Kurus, Sṛñjayas, Kaikeyas, Vidarbhas, Yadus and Kuntīs were happy to meet each other.

59. Hearing the episode of Kṛṣṇa’s carrying away Rukmiṇī sung by the people everywhere, kings and princesses who attended the marriage became extremely wonder-struck.

60. Great was the exultation among the citizens of Dvārakā, Oh king, to see Kṛṣṇa, the Lord of goddess Śrī now married to Rukmiṇī who was no other than goddess Lakṣmī herself.^[11]

Footnotes and references:

[1]:

As usual Bhāvāratha Dīpikā treats this as a compliment explaining the pun in yadūnāṃ kulapāṃsana as yadūnāṃ kulapa, aṃsana—“you Protector of Yadu’s race, expert in destroying enemies”.

[2]:

Bhāvāratha Dīpikā takes muṣiṭvā dhvāṅkṣa as adhvāṅkṣa and interpretes “Like god Indra taking away his legitimate sacrificial oblations”

[3]:

manda—stable, immovable—Bhāvāratha Dīpikā

[4]:

26(A).—Padaratnāvalī’s Text adds:

Bending the bow by drawing the bow-string powerfully, he hit Kṛṣṇa with three arrows.

[5]:

v.l. paṇḍitā—omniscient—(VT)

[6]:

SR adds: It is certainly your improper outlook that you regard the auspicious or proper punishment meted out to your brother (by shaving him) as evil, even though your relative is ill-disposed to all beings.

[7]:

Bhāvāratha Dīpikā: and is thus conditioned by the triad—ādhibhautika, ādhyātmika and ādhidaivika.

[8]:

Bhāvāratha Dīpikā: The body is not pure due to conditioning circumstances.

[9]:

(i) It is the power of illumination of the sun which shines all the while and has no contact with the eye and as such has neither union or disunion with the eye. Similarly, the Soul being of the nature of consciousness and existing in the past, present and future has no possibility of union or disunion with the body—VT.

(ii) The Supreme Soul is not bound or separated from the body coming into existence of which is dependent on Him, just as the Sun is unconnected with the eye or the colour, both of which depend on the sun for their function—Bhāgavata Candrikā

[10]:

Bhojakaṭa or Bhojapur is identified with Bhojapura, six miles to the south-east of Vidiśā. GDAMI 33. It was built to the north of the Narmadā as per purāṇas which thus support this identification. GDAMI 33 and 224.

[11]:

Ekanātha has written an excellent work in ovī metre on Rukmiṇī’s marriage. Out of respect for Ekanātha, KD has incorporated it in his com. on this skandha (Harivaradā)