Śrīmad Bhāgavatam|Canto 10 Chapter 60
Lord Kṛṣṇa Teases Queen Rukmiṇī.
karhicit sukham āsīnaṁ
patiṁ paryacarad bhaiṣmī
śrī-bādarāyaṇiḥ — Śukadeva Gosvāmī, the son of Bādarāyaṇa Vedavyāsa; uvāca — said; karhicit — on one occasion; sukham — comfortably; āsīnam — sitting; sva — on her; talpa — bed; stham — situated; jagat — of the universe; gurum — the spiritual master; patim — her husband; paryacarat — served; bhaiṣmī — Rukmiṇī; vyajanena — by fanning; sakhī-janaiḥ — together with her female companions.
Śrī Bādarāyaṇi said: Once, in the company of her maidservants, Queen Rukmiṇī was personally serving her husband, the spiritual master of the universe, by fanning Him as He relaxed on her bed.
yas tv etal līlayā viśvaṁ
sṛjaty atty avatīśvaraḥ
sa hi jātaḥ sva-setūnāṁ
gopīthāya yaduṣv ajaḥ
yaḥ — who; tu — and; etat — this; līlayā — as His play; viśvam — universe; sṛjati — sends forth; atti — devours; avati — protects; īśvaraḥ — the supreme controller; saḥ — He; hi — indeed; jātaḥ — born; sva — His own; setūnām — of the laws; gopīthāya — for the protection; yaduṣu — among the Yadus; ajaḥ — the unborn Lord.
The unborn Personality of Godhead, the supreme controller, who creates, maintains and then devours this universe simply as His play, took birth among the Yadus to preserve His own laws.
tasmin antar-gṛhe bhrājan-
dīpair maṇi-mayair api
gobhiś candramaso ’malaiḥ
dhūpair aguru-jai rājan
jagatām īśvaraṁ patim
tasmin — in that; antaḥ-gṛhe — private part of the palace; bhrājat — brilliant; muktā — of pearls; dāma — with strings; vilambinā — hanging; virājite — resplendent; vitānena — with a canopy; dīpaiḥ — with lamps; maṇi — of jewels; mayaiḥ — made; api — also; mallikā — of jasmines; dāmabhiḥ — with garlands; puṣpaiḥ — with flowers; dvirepha — of bees; kula — with a swarm; nādite — resounding; jāla — of the lattice windows; randhra — through the small holes; praviṣṭaiḥ — which entered; ca — and; gobhiḥ — with the rays; candramasaḥ — of the moon; amalaiḥ — spotless; pārijāta — of pārijāta trees; vana — of the grove; āmoda — (carrying) the fragrance; vāyunā — by the wind; udyāna — of a garden; śālinā — bringing the presence; dhūpaiḥ — with incense; aguru — from aguru perfume; jaiḥ — produced; rājan — O King (Parīkṣit); jāla-randhra — through the holes of the lattice windows; vinirgataiḥ — exiting; payaḥ — of milk; phena — the foam; nibhe — resembling; śubhre — shining; paryaṅke — on the bed; kaśipu — on a pillow; uttame — excellent; upatasthe — she served; sukha — comfortably; āsīnam — seated; jagatām — of all the worlds; īśvaram — the supreme controller; patim — her husband.
Queen Rukmiṇī’s quarters were extremely beautiful, boasting a canopy hung with brilliant strings of pearls, as well as effulgent jewels serving as lamps. Garlands of jasmine and other flowers hung here and there, attracting swarms of humming bees, and the spotless rays of the moon shone through the holes of the lattice windows. As aguru incense drifted out of the window holes, my dear King, the breeze wafting the scent of the pārijāta grove carried the mood of a garden into the room. There the Queen served her husband, the Supreme Lord of all the worlds, as He reclined upon an opulent pillow on her bed, which was as soft and white as the foam of milk.
tena vījayatī devī
upāsāṁ cakra īśvaram
vāla — of (yak’s) hair; vyajanam — a fan; ādāya — taking; ratna — jeweled; daṇḍam — the handle of which; sakhī — of her maidservant; karāt — from the hand; tena — with it; vījayatī — fanning; devī — the goddess; upāsām cakre — she worshiped; īśvaram — her master.
From her maidservant’s hand Goddess Rukmiṇī took a yak-hair fan with a jeweled handle, and then she began to worship her master by fanning Him.
sopācyutaṁ kvaṇayatī maṇi-nūpurābhyāṁ
bhāsā nitamba-dhṛtayā ca parārdhya-kāñcyā
sā — she; upa — next to; acyutam — Lord Kṛṣṇa; kvaṇayatī — making sound; maṇi — jeweled; nūpurābhyām — from her ankle bells; reje — appeared beautiful; aṅgulīya — with rings; valaya — bangles; vyajana — and the fan; agra-hastā — in her hand; vastra — of her garment; anta — by the end; gūḍha — concealed; kuca — from her breasts; kuṅkuma — by the vermilion powder; śoṇa — reddened; hāra — of her necklace; bhāsā — with the glow; nitamba — on her hips; dhṛtayā — worn; ca — and; parārdhya — priceless; kāñcyā — with a belt.
Her hand adorned with rings, bangles and the cāmara fan, Queen Rukmiṇī looked resplendent standing near Lord Kṛṣṇa. Her jeweled ankle-bells tinkled, and her necklace glittered, reddened by the kuṅkuma from her breasts, which were covered by the end of her sari. On her hips she wore a priceless belt.
tāṁ rūpiṇīṁ śrīyam ananya-gatiṁ nirīkṣya
yā līlayā dhṛta-tanor anurūpa-rūpā
prītaḥ smayann alaka-kuṇḍala-niṣka-kaṇṭha-
vaktrollasat-smita-sudhāṁ harir ābabhāṣe
tām — her; rūpiṇīm — appearing in person; śrīyam — the goddess of fortune; ananya — having no other; gatim — goal; nirīkṣya — seeing; yā — she who; līlayā — as His pastime; dhṛta — of Him who assumes; tanoḥ — bodies; anurūpa — corresponding; rūpā — whose forms; prītaḥ — pleased; smayan — smiling; alaka — with locks of hair; kuṇḍala — earrings; niṣka — neck ornament; kaṇṭha — on her throat; vaktra — face; ullasat — bright and happy; smita — smile; sudhām — nectar; hariḥ — Lord Kṛṣṇa; ābabhāṣe — spoke.
As He contemplated her, the goddess of fortune herself, who desires only Him, Lord Kṛṣṇa smiled. The Lord assumes various forms to enact His pastimes, and He was pleased that the form the goddess of fortune had assumed was just suitable for her to serve as His consort. Her charming face was adorned with curling hair, earrings, a locket on her neck, and the nectar of her bright, happy smile. The Lord then spoke to her as follows.
śrī-bhagavān uvāca — the Supreme Lord said; rāja-putri — O princess; īpsitā — (you were) desired; bhū-paiḥ — by kings; loka — of planets; pāla — like the rulers; vibhūtibhiḥ — whose powers; mahā — great; anubhāvaiḥ — whose influence; śrī-madbhiḥ — opulent; rūpa — with beauty; audārya — generosity; bala — and physical strength; ūrjitaiḥ — abundantly endowed.
The Supreme Lord said: My dear princess, you were sought after by many kings as powerful as the rulers of planets. They were all abundantly endowed with political influence, wealth, beauty, generosity and physical strength.
tān prāptān arthino hitvā
dattā bhrātrā sva-pitrā ca
kasmān no vavṛṣe ’samān
tān — them; prāptān — at hand; arthinaḥ — suitors; hitvā — rejecting; caidya — Śiśupāla; ādīn — and others; smara — by Cupid; darmadān — maddened; dattā — given; bhrātrā — by your brother; sva — your; pitrā — father; ca — and; kasmāt — why; naḥ — Us; vavṛṣe — you chose; asamān — unequal.
Since your brother and father offered you to them, why did you reject the King of Cedi and all those other suitors, who stood before you, maddened by Cupid? Why, instead, did you choose Us, who are not at all your equal?
rājabhyo bibhyataḥ su-bhru
samudraṁ śaraṇaṁ gatān
rājabhyaḥ — of the kings; bibhyataḥ — afraid; su-bhru — O lovely-browed one; samudram — to the ocean; śaraṇam — for shelter; gatān — gone; bala-vadbhiḥ — toward those who are powerful; kṛta-dveṣān — having showed enmity; prāyaḥ — for the most part; tyakta — having abandoned; nṛpa — of a king; āsanān — the seat.
Terrified of these kings, O lovely-browed one, We took shelter in the ocean. We have become enemies of powerful men, and We practically abandoned Our royal throne.
āsthitāḥ padavīṁ su-bhru
prāyaḥ sīdanti yoṣitaḥ
aspaṣṭa — uncertain; vartmanām — whose behavior; puṁsām — of men; aloka — not acceptable to ordinary society; patham — way; īyuṣāṁ — who take to; āsthitāḥ — following; padavīm — the path; su-bhru — O you whose eyebrows are beautiful; prāyaḥ — usually; sīdanti — suffer; yoṣitaḥ — women.
O fine-browed lady, women are usually destined to suffer when they stay with men whose behavior is uncertain and who pursue a path not approved by society.
niṣkiñcanā vayaṁ śaśvan
tasmā tprāyeṇa na hy āḍhyā
māṁ bhajanti su-madhyame
niṣkiñcanāḥ — having no possessions; vayam — We; śaśvat — always; niṣkiñcana-jana — to those who have no possessions; priyāḥ — very dear; tasmāt — therefore; prāyeṇa — usually; na — not; hi — indeed; āḍhyāḥ — the rich; mām — Me; bhajanti — worship; su-madhyame — O fine-waisted one.
We have no material possessions, and We are dear to those who similarly have nothing. Therefore, O slender one, the wealthy hardly ever worship Me.
yayor ātma-samaṁ vittaṁ
tayor vivāho maitrī ca
yayoḥ — of which two; ātma-samam — equal to oneself; vittam — property; janma — birth; aiśvarya — influence; ākṛtiḥ — and physical appearance; bhavaḥ — posterity; tayoḥ — of them; vivāhaḥ — marriage; maitrī — friendship; ca — and; na — not; uttama — of a superior; adhamayoḥ — and an inferior; kvacit — ever.
Marriage and friendship are proper between two people who are equal in terms of their wealth, birth, influence, physical appearance and capacity for good progeny, but never between a superior and an inferior.
vaidarbhy etad avijñāya
vṛtā vayaṁ guṇair hīnā
bhikṣubhiḥ ślāghitā mudhā
vaidarbhi — O princess of Vidarbha; etat — this; avijñāya — not knowing; tvayā — by you; adīrgha-samīkṣayā — without long-range vision; vṛtāḥ — chosen; vayam — We; guṇaiḥ — of good qualities; hīnāḥ — devoid; bhikṣubhiḥ — by beggars; ślāghitāḥ — praised; mudhā — out of their bewilderment.
O Vaidarbhī, not being farsighted, you didn’t realize this, and therefore you chose Us as your husband, even though We have no good qualities and are glorified only by deluded beggars.
athātmano ’nurūpaṁ vai
yena tvam āśiṣaḥ satyā
ihāmutra ca lapsyase
atha — now; ātmanaḥ — for yourself; anurūpam — suitable; vai — indeed; bhajasva — please accept; kṣatriya-ṛṣabham — a first-class man of the royal order; yena — by whom; tvam — you; āśiṣaḥ — hopes; satyāḥ — becoming fulfilled; iha — in this life; amutra — in the next life; ca — also; lapsyase — will obtain.
Now you should definitely accept a more suitable husband, a first-class man of the royal order who can help you achieve everything you want, both in this life and the next.
mama dviṣanti vāmoru
rukmī cāpi tavāgrajaḥ
caidya-śālva-jarāsandha-dantavakra-ādayaḥ — Caidya (Śiśupāla), Śālva, Jarāsandha, Dantavakra and others; nṛpāḥ — kings; mama — Me; dviṣanti — hate; vāma-ūru — O beautiful-thighed one; rukmī — Rukmī; ca api — as well; tava — your; agra-jaḥ — older brother.
Kings like Śiśupāla, Śālva, Jarāsandha and Dantavakra all hate Me, O beautiful-thighed one, and so does your elder brother Rukmī.
ānitāsi mayā bhadre
teṣām — of them; vīrya — with their power; mada — by the intoxication; andhānām — blinded; dṛptānām — proud; smaya — the arrogance; nuttaye — to dispel; ānitā asi — you were taken in marriage; mayā — by Me; bhadre — good woman; tejaḥ — the strength; upaharatā — removing; asatām — of the wicked.
It was to dispel the arrogance of these kings that I carried you away, My good woman, for they were blinded by the intoxication of power. My purpose was to curb the strength of the wicked.
udāsīnā vayaṁ nūnaṁ
udāsīnāḥ — indifferent; vayam — We; nūnam — indeed; na — not; strī — for wives; apatya — children; artha — and wealth; kāmukāḥ — hankering; ātma-labdhyā — by being self-satisfied; āsmahe — We remain; pūrṇāḥ — complete; gehayoḥ — to body and home; jyotiḥ — like a fire; akriyāḥ — engaged in no activity.
We care nothing for wives, children and wealth. Always satisfied within Ourselves, We do not work for body and home, but like a light, We merely witness.
etāvad uktvā bhagavān
ātmānaṁ vallabhām iva
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; etāvat — this much; uktvā — saying; bhagavān — the Supreme Lord; ātmānam — herself; vallabhām — His beloved; iva — as; manyamānām — thinking; aviśleṣāt — because of (His) never being separated (from her); tat — that; darpa — of the pride; ghnaḥ — the destroyer; upāramat — desisted.
Śukadeva Gosvāmī said: Rukmiṇī had thought herself especially beloved by the Lord because He never left her company. By saying these things to her He vanquished her pride, and then He stopped speaking.
iti trilokeśa-pates tadātmanaḥ
priyasya devy aśruta-pūrvam apriyam
āśrutya bhītā hṛdi jāta-vepathuś
cintāṁ durantāṁ rudatī jagāma ha
iti — thus; tri-loka — of the three worlds; īśa — of the lords; pateḥ — of the master; tadā — then; ātmanaḥ — of her own; priyasya — beloved; devī — the goddess, Rukmiṇī; aśruta — never heard; pūrvam — previously; apriyam — unpleasantness; āśrutya — hearing; bhītā — frightened; hṛdi — in her heart; jāta — born; vepathuḥ — trembling; cintām — anxiety; durantām — terrible; rudatī — sobbing; jagāma ha — she experienced.
Goddess Rukmiṇī had never before heard such unpleasantries from her beloved, the Lord of universal rulers, and she became frightened. A tremor arose in her heart, and in terrible anxiety she began to cry.
padā su-jātena nakhāruṇa-śrīyā
bhuvaṁ likhanty aśrubhir añjanāsitaiḥ
āsiñcatī kuṅkuma-rūṣitau stanau
tasthāv adho-mukhy ati-duḥkha-ruddha-vāk
padā — with her foot; su-jātena — very tender; nakha — of its nails; aruṇa — reddish; śrīyā — having the effulgence; bhuvam — the earth; likhantī — scratching; aśrubhiḥ — with her tears; añjana — because of her eye shadow; asitaiḥ — which were black; āsiñcatī — sprinkling; kuṅkuma — with kuṅkuma powder; rūṣitau — red; stanau — breasts; tasthau — she stood still; adhaḥ — downward; mukhī — her face; ati — extreme; duḥkha — due to the sorrow; ruddha — checked; vāk — her speech.
With her tender foot, effulgent with the reddish glow of her nails, she scratched the ground, and tears darkened by her eye makeup sprinkled her kuṅkuma-reddened breasts. There she stood, face downward, her voice choked up by extreme sorrow.
hastāc chlathad-valayato vyajanaṁ papāta
dehaś ca viklava-dhiyaḥ sahasaiva muhyan
rambheva vāyu-vihato pravikīrya keśān
taṣyāḥ — her; su-duḥkha — by the great unhappiness; bhaya — fear; śoka — and remorse; vinaṣṭa — spoiled; buddheḥ — whose intelligence; hastāt — from the hand; ślathat — slipping; valayataḥ — whose bangles; vyajanam — the fan; papāta — fell; dehaḥ — her body; ca — also; viklava — disrupted; dhiyaḥ — whose mind; sahasā eva — suddenly; muhyan — fainting; rambhā — a plantain tree; iva — as if; vāyu — by the wind; vihataḥ — blown down; pravikīrya — scattering; keśān — her hair.
Rukmiṇī’s mind was overwhelmed with unhappiness, fear and grief. Her bangles slipped from her hand, and her fan fell to the ground. In her bewilderment she suddenly fainted, her hair scattering all about as her body fell to the ground like a plantain tree blown over by the wind.
tad dṛṣṭvā bhagavān kṛṣṇaḥ
karuṇaḥ so ’nvakampata
tat — this; dṛṣṭvā — seeing; bhagavān — the Supreme Lord; kṛṣṇaḥ — Kṛṣṇa; priyāyāḥ — of His beloved; prema — by pure love of God; bandhanam — the bondage; hāsya — of His joking; prauḍhim — the full import; ajānantyāḥ — who could not comprehend; karuṇaḥ — merciful; saḥ — He; anvakampata — felt compassion.
Seeing that His beloved was so bound to Him in love that she could not understand the full meaning of His teasing, merciful Lord Kṛṣṇa felt compassion for her.
tām utthāpya catur-bhujaḥ
keśān samuhya tad-vaktraṁ
paryaṅkāt — from the bed; avaruhya — stepping down; āśu — quickly; tām — her; utthāpya — picking up; catur-bhujaḥ — displaying four arms; keśān — her hair; samuhya — gathering; tat — her; vaktram — face; prāmṛjat — He wiped; padma-pāṇinā — with His lotus hand.
The Lord quickly got down from the bed. Manifesting four arms, He picked her up, gathered her hair and caressed her face with His lotus hand.
stanau copahatau śucā
āśliṣya bāhunā rājan
sāntvayām āsa sāntva-jñaḥ
kṛpayā kṛpaṇāṁ prabhuḥ
atad-arhāṁ satāṁ gatiḥ
pramṛjya — wiping; aśru-kale — filled with tears; netre — her eyes; stanau — her breasts; ca — and; upahatau — disarrayed; śucā — by her sorrowful tears; aśliṣya — embracing her; bāhunā — with His arm; rājan — O King (Parīkṣit); ananya — no other; viṣayām — whose object of desire; satīm — chaste; sāntvayām āsa — He consoled; sāntva — of ways of consoling; jñaḥ — the expert knower; kṛpayā — compassionately; kṛpaṇām — pitiable; prabhuḥ — the Supreme Lord; hāsya — of His joking; prauḍhi — by the cleverness; bhramat — becoming bewildered; cittām — whose mind; atat-arhām — not deserving that; satām — of pure devotees; gatiḥ — the goal.
Wiping her tear-filled eyes and her breasts, which were stained by tears of grief, the Supreme Lord, the goal of His devotees, embraced His chaste wife, who desired nothing but Him, O King. Expert in the art of pacification, Śrī Kṛṣṇa tenderly consoled pitiable Rukmiṇī, whose mind was bewildered by His clever joking and who did not deserve to suffer so.
mā mā vaidarbhy asūyethā
jāne tvāṁ mat-parāyaṇām
śrī-bhagavān uvāca — the Supreme Lord said; mā — do not; mā — with Me; vaidarbhi — O Vaidarbhī; asūyethāḥ — be displeased; jāne — I know; tvām — you; mat — to Me; parāyaṇām — fully dedicated; tvat — your; vacaḥ — words; śrotu — to hear; kāmena — desiring; kṣvelyā — in jest; ācaritam — acted; aṅgane — My dear lady.
The Supreme Lord said: 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.
mukhaṁ ca prema-saṁrambha-
mukham — the face; ca — and; prema — of love; saṁrambha — by the agitation; sphurita — trembling; adharam — with lips; īkṣitum — to see; kaṭā — of sidelong glances; kṣepa — by the throwing; aruṇa — reddish; apāṅgam — corners of the eyes; sundara — beautiful; bhru — of the eyebrows; kuṭī — the furrowing; taṭam — on the edges.
I also wanted to see your face with lips trembling in loving anger, the reddish corners of your eyes throwing sidelong glances and the line of your beautiful eyebrows knit in a frown.
ayaṁ hi paramo lābho
yan narmair īyate yāmaḥ
priyayā bhīru bhāmini
ayam — this; hi — indeed; paramaḥ — the greatest; lābhaḥ — gain; gṛheṣu — in family life; gṛha-medhinām — for worldly householders; yat — which; narmaiḥ — with joking words; īyate — is spent; yāmaḥ — time; priyayā — with one’s beloved; bhīru — O timid one; bhāmini — O temperamental one.
The greatest pleasure worldly householders can enjoy at home is to spend time joking with their beloved wives, My dear timid and temperamental one.
saivaṁ bhagavatā rājan
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; sā — she; evam — thus; bhagavatā — by the Supreme Personality of Godhead; rājan — O King; vaidarbhī — Queen Rukmiṇī; parisāntvitā — fully pacified; jñātvā — understanding; tat — His; parihāsa — spoken in jest; uktim — words; priya — by her beloved; tyāga — of rejection; bhayam — her fear; jahau — gave up.
Śukadeva Gosvāmī said: O King, Queen Vaidarbhī was fully pacified by the Supreme Personality of Godhead and understood that His words had been spoken in jest. Thus she gave up her fear that her beloved would reject her.
babhāṣa ṛṣabhaṁ puṁsāṁ
babhāṣa — she spoke; ṛṣabham — to the most eminent; puṁsām — of males; vīkṣantī — looking upon; bhagavat — of the Supreme Lord; mukham — the face; sa-vrīḍa — shy; hāsa — with a smile; rucira — charming; snigdha — affectionate; apāṅgena — and with glances; bhārata — O descendant of Bharata.
Smiling bashfully as she cast charming, affectionate glances upon the face of the Lord, the best of males, Rukmiṇī spoke the following, O descendant of Bharata.
nanv evam etad aravinda-vilocanāha
yad vai bhavān bhagavato ’sadṛśī vibhūmnaḥ
kva sve mahimny abhirato bhagavāṁs try-adhīśaḥ
kvāhaṁ guṇa-prakṛtir ajña-gṛhīta-pādā
śrī-rukmiṇī uvāca — Śrī Rukmiṇī said; nanu — well; evam — so be it; etat — this; aravinda-vilocana — O lotus-eyed one; āha — said; yat — which; vai — indeed; bhavān — You; bhagavataḥ — to the Supreme Lord; asadṛśī — unequal; vibhūmnaḥ — to the almighty; kva — where, in comparison; sve — in His own; mahimni — glory; abhirataḥ — taking pleasure; bhagavān — the Supreme Lord; tri — of the three (principal deities, namely Brahmā, Viṣṇu and Śiva); adhīśaḥ — the controller; kva — and where; aham — myself; guṇa — of material qualities; prakṛtiḥ — whose character; ajña — by foolish persons; gṛhīta — taken hold of; pādā — whose feet.
Śrī Rukmiṇī said: Actually, what You have said is true, O lotus-eyed one. I am indeed unsuitable for the almighty Personality of Godhead. What comparison is there between that Supreme Lord, who is master of the three primal deities and who delights in His own glory, and myself, a woman of mundane qualities whose feet are grasped by fools?
satyaṁ bhayād iva guṇebhya urukramāntaḥ
śete samudra upalambhana-mātra ātmā
nityaṁ kad-indriya-gaṇaiḥ kṛta-vigrahas tvaṁ
tvat-sevakair nṛpa-padaṁ vidhutaṁ tamo ’ndham
satyam — true; bhayāt — out of fear; iva — as if; guṇebhyaḥ — of the material modes; urukrama — O You who perform transcendental feats; antaḥ — within; śete — You have lain down; samudre — in the ocean; upalambhana-mātraḥ — pure awareness; ātma — the Supreme Soul; nityam — always; kat — bad; indriya-gaṇaiḥ — against all the material senses; kṛta-vigrahaḥ — battling; tvam — You; tvat — Your; sevakaiḥ — by the servants; nṛpa — of a king; padam — the position; vidhutam — rejected; tamaḥ — darkness; andham — blind.
Yes, my Lord Urukrama, You lay down within the ocean as if afraid of the material modes, and thus in pure consciousness You appear within the heart as the Supersoul. You are always battling against the foolish material senses, and indeed even Your servants reject the privilege of royal dominion, which leads to the blindness of ignorance.
vartmāsphuṭaṁ nr-paśubhir nanu durvibhāvyam
yasmād alaukikam ivehitam īśvarasya
bhūmaṁs tavehitam atho anu ye bhavantam
tvat — Your; pāda — of the feet; padma — lotuslike; makaranda — the honey; juṣām — who relish; munīnām — for sages; vartma — (Your) path; asphuṭam — not apparent; nṛ — in human form; paśubhiḥ — by animals; nanu — certainly, then; durvibhāvyam — impossible to comprehend; yasmāt — because; alaukikam — supramundane; iva — as if; īhitam — the activities; īśvarasya — of the Supreme Lord; bhūman — O all-powerful one; tava — Your; īhitam — activities; atha u — therefore; anu — following; ye — who; bhavantam — You.
Your movements, inscrutable even for sages who relish the honey of Your lotus feet, are certainly incomprehensible for human beings who behave like animals. And just as Your activities are transcendental, O all-powerful Lord, so too are those of Your followers.
niṣkiñcano nanu bhavān na yato ’sti kiñcid
yasmai baliṁ bali-bhujo ’pi haranty ajādyāḥ
na tvā vidanty asu-tṛpo ’ntakam āḍhyatāndhāḥ
preṣṭho bhavān bali-bhujām api te ’pi tubhyam
niṣkiñcanaḥ — without possessions; nanu — indeed; bhavān — You; na — not; yataḥ — beyond whom; asti — there is; kiñcit — anything; yasmai — to whom; balim — tribute; bali — of tribute; bhujaḥ — the enjoyers; api — even; haranti — carry; aja-ādyāḥ — headed by Brahmā; na — not; tvā — You; vidanti — know; asu-tṛpaḥ — persons satisfied in the body; antakam — as death; āḍhyatā — by their status of wealth; andhāḥ — blinded; preṣṭhaḥ — the most dear; bhavān — You; bali-bhujām — for the great enjoyers of tribute; api — even; te — they; api — also; tubhyam — (are dear) to You.
You possess nothing because there is nothing beyond You. Even the great enjoyers of tribute — Brahmā and other demigods — pay tribute to You. Those who are blinded by their wealth and absorbed in gratifying their senses do not recognize You in the form of death. But to the gods, the enjoyers of tribute, You are the most dear, as they are to You.
tvaṁ vai samasta-puruṣārtha-mayaḥ phalātmā
yad-vāñchayā su-matayo visṛjanti kṛtsnam
teṣāṁ vibho samucito bhavataḥ samājaḥ
puṁsaḥ striyāś ca ratayoḥ sukha-duḥkhinor na
tvam — You; vai — indeed; samasta — all; puruṣa — of human life; artha — of the goals; mayaḥ — comprising; phala — of the ultimate goal; ātmā — the very Self; yat — for whom; vāñchayā — out of desire; su-matayaḥ — intelligent persons; visṛjanti — discard; kṛtsnam — everything; teṣām — for them; vibho — O omnipotent one; samucitaḥ — appropriate; bhavataḥ — Your; samājaḥ — association; puṁsaḥ — of a man; striyāḥ — and a women; ca — and; ratayoḥ — who are attracted to each other in mutual lust; sukha-duḥkhinoḥ — who experience material happiness and distress; na — not.
You are the embodiment of all human goals and are Yourself the final aim of life. Desiring to attain You, O all-powerful Lord, intelligent persons abandon everything else. It is they who are worthy of Your association, not men and women absorbed in the pleasure and grief resulting from their mutual lust.
tvaṁ nyasta-daṇḍa-munibhir gaditānubhāva
ātmātma-daś ca jagatām iti me vṛto ’si
hitvā bhavad-bhruva udīrita-kāla-vega-
dhvastāśiṣo ’bja-bhava-nāka-patīn kuto ’nye
tvam — You; nyasta — who have renounced; daṇḍa — the sannyāsī’s staff; munibhiḥ — by sages; gadita — spoken of; anubhāvaḥ — whose prowess; ātmā — the Supreme Soul; ātmā — Your own self; daḥ — who give away; ca — also; jagatām — of all the worlds; iti — thus; me — by me; vṛtaḥ — chosen; asi — You have been; hitvā — rejecting; bhavat — Your; bhruvaḥ — from the eyebrows; udīrita — generated; kāla — of time; vega — by the impulses; dhvasta — destroyed; āśiṣaḥ — whose hopes; abja — lotus-born (Lord Brahmā); bhava — Lord Śiva; nāka — of heaven; patīn — the masters; kutaḥ — what then of; anye — others.
Knowing that great sages who have renounced the sannyāsī’s daṇḍa proclaim Your glories, that You are the Supreme Soul of all the worlds, and that You are so gracious that You give away even Your own self, I chose You as my husband, rejecting Lord Brahmā, Lord Śiva and the rulers of heaven, whose aspirations are all frustrated by the force of time, which is born from Your eyebrows. What interest, then, could I have in any other suitors?
jāḍyaṁ vacas tava gadāgraja yas tu bhūpān
vidrāvya śārṅga-ninadena jahartha māṁ tvam
siṁho yathā sva-balim īśa paśūn sva-bhāgaṁ
tebhyo bhayād yad udadhiṁ śaraṇaṁ prapannaḥ
jāḍyam — foolishness; vacaḥ — words; tava — Your; gadāgraja — O Gadāgraja; yaḥ — who; tu — even; bhū-pān — the kings; vidrāvya — driving away; śārṅga — of Śārṅga, Your bow; ninadena — by the resounding; jahartha — took away; mām — me; tvam — You; siṁhaḥ — a lion; yathā — as; sva — Your own; balim — tribute; īśa — O Lord; paśūn — animals; sva-bhāgam — his own share; tebhyaḥ — of them; bhayāt — out of fear; yat — that; udadhim — of the ocean; śaraṇaṁ-prapannaḥ — took shelter.
My Lord, as a lion drives away lesser animals to claim his proper tribute, You drove off the assembled kings with the resounding twang of Your Śārṅga bow and then claimed me, Your fair share. Thus it is sheer foolishness, my dear Gadāgraja, for You to say You took shelter in the ocean out of fear of those kings.
yad-vāñchayā nṛpa-śikhāmaṇayo ’nga-vainya-
rājyaṁ visṛjya viviśur vanam ambujākṣa
sīdanti te ’nupadavīṁ ta ihāsthitāḥ kim
yat — for whom; vāñchayā — out of desire; nṛpa — of kings; śikhāmaṇayaḥ — the crown jewels; aṅga-vainya-jāyanta-nāhuṣa-gaya-ādayaḥ — Aṅga (the father of Vena), Vainya (Pṛthu, the son of Vena), Jāyanta (Bharata), Nāhuṣa (Yayāti), Gaya and others; aikya — exclusive; patyam — having sovereignty; rājyam — their kingdoms; visṛjya — abandoning; viviśuḥ — entered; vanam — the forest; ambuja-akṣa — O lotus-eyed one; sīdanti — suffer frustration; te — Your; anupadavīm — on the path; te — they; iha — in this world; āsthitāḥ — fixed; kim — whether.
Wanting Your association, the best of kings — Aṅga, Vainya, Jāyanta, Nāhuṣa, Gaya and others — abandoned their absolute sovereignty and entered the forest to seek You out. How could those kings suffer frustration in this world, O lotus-eyed one?
kānyaṁ śrayeta tava pāda-saroja-gandham
āghrāya san-mukharitaṁ janatāpavargam
lakṣmy-ālayaṁ tv avigaṇayya guṇālayasya
martyā sadoru-bhayam artha-viviita-dṛṣṭiḥ
ka — what woman; anyam — another man; śrayeta — would take shelter of; tava — Your; pāda — of the feet; saroja — of the lotus; gandham — the aroma; āghrāya — having smelled; sat — by great saints; mukharitam — described; janatā — for all people; apavargam — bestowing liberation; lakṣmī — of the goddess of fortune; ālayam — the place of residence; tu — but; avigaṇayya — not taking seriously; guṇa — of all transcendental qualities; ālayasya — of the abode; martyā — mortal; sadā — always; uru — great; bhayam — one who has fear; artha — her best interest; vivikta — ascertaining; dṛṣṭiḥ — whose insight.
The aroma of Your lotus feet, which is glorified by great saints, awards people liberation and is the abode of Goddess Lakṣmī. What woman would take shelter of any other man after savoring that aroma? Since You are the abode of transcendental qualities, what mortal woman with the insight to distinguish her own true interest would disregard that fragrance and depend instead on someone who is always subject to terrible fear?
taṁ tvānurūpam abhajaṁ jagatām adhīśam
ātmānam atra ca paratra ca kāma-pūram
syān me tavāṅghrir araṇaṁ sṛtibhir bhramantyā
yo vai bhajantam upayāty anṛtāpavargaḥ
tam — Him; tvā — Yourself; anurūpam — suitable; abhajam — I have chosen; jagatām — of all the worlds; adhīśam — the ultimate master; ātmānam — the Supreme Soul; atra — in this life; ca — and; paratra — in the next life; ca — also; kāma — of desires; pūram — the fulfiller; syāt — may they be; me — for me; tava — Your; aṅghriḥ — feet; araṇam — shelter; sṛtibhiḥ — by the various movements (from one species of life to another); bhramantyāḥ — who has been wandering; yaḥ — which (feet); vai — indeed; bhajantam — their worshiper; upayāti — approach; anṛta — from untruth; apavargaḥ — freedom.
Because You are suitable for me, I have chosen You, the master and Supreme Soul of all the worlds, who fulfill our desires in this life and the next. May Your feet, which give freedom from illusion by approaching their worshiper, give shelter to me, who have been wandering from one material situation to another.
tasyāḥ syur acyuta nṛpā bhavatopadiṣṭāḥ
strīṇāṁ gṛheṣu khara-go-śva-viḍāla-bhṛtyāḥ
yat-karṇa-mūlam an-karṣaṇa nopayāyād
yuṣmat-kathā mṛḍa-viriñca-sabhāsu gītā
tasyāḥ — of her; syuḥ — let them become (the husbands); acyuta — O infallible Kṛṣṇa; nṛpāḥ — kings; bhavatā — by You; upadiṣṭāḥ — mentioned; strīṇām — of women; gṛheṣu — in the homes; khara — as asses; go — oxen; śva — dogs; viḍāla — cats; bhṛtyāḥ — and slaves; yat — whose; karṇa — of the ear; mūlam — the core; ari — Your enemies; karṣaṇa — O You who vex; na — never; upayāyāt — come near; yuṣmat — concerning You; kathā — discussions; mṛḍa — of Lord Śiva; viriñca — and Lord Brahmā; sabhāsu — in the scholarly assemblies; gītā — sung.
O infallible Kṛṣṇa, let each of the kings You named become the husband of a woman whose ears have never heard Your glories, which are sung in the assemblies of Śiva and Brahmā. After all, in the households of such women these kings live like asses, oxen, dogs, cats and slaves.
jīvac-chavaṁ bhajati kānta-matir vimūḍhā
yā te padābja-makarandam ajighratī strī
tvak — with skin; śmaśru — whiskers; roma — bodily hair; nakha — nails; keśa — and hair on the head; pinaddham — covered; antaḥ — inside; māṁsa — flesh; asthi — bones; rakta — blood; kṛmi — worms; viṭ — stool; kapha — mucus; pitta — bile; vātam — and air; jīvat — living; śavam — a corpse; bhajati — worships; kānta — as husband or lover; matiḥ — whose idea; vimūḍhā — totally bewildered; yā — who; te — Your; pada-abja — of the lotus feet; makarandam — the honey; ajighratī — not smelling; strī — woman.
A woman who fails to relish the fragrance of the honey of Your lotus feet becomes totally befooled, and thus she accepts as her husband or lover a living corpse covered with skin, whiskers, nails, head-hair and body-hair and filled with flesh, bones, blood, parasites, feces, mucus, bile and air.
astv ambujākṣa mama te caraṇānurāga
ātman ratasya mayi cānatirikta-dṛṣṭeḥ
yarhy asya vṛddhaya upātta-rajo-’ti-mātro
mām īkṣase tad u ha naḥ paramānukampā
astu — may there be; ambuja-akṣa — O lotus-eyed one; mama — my; te — Your; caraṇa — for the feet; anurāgaḥ — steady attraction; ātman — in Yourself; ratasya — who take Your pleasure; mayi — toward me; ca — and; anatirikta — not much; dṛṣṭeḥ — whose glance; yarhi — when; asya — of this universe; vṛddhaye — for the increase; upātta — assuming; rajaḥ — of the mode of passion; ati-mātraḥ — an abundance; mām — at me; īkṣase — You look; tat — that; u ha — indeed; naḥ — for us; parama — the greatest; anukampā — show of mercy.
O lotus-eyed one, though You are satisfied within Yourself and thus rarely turn Your attention toward me, please bless me with steady love for Your feet. It is when You assume a predominance of passion in order to manifest the universe that You glance upon me, showing me what is indeed Your greatest mercy.
naivālīkam ahaṁ manye
vacas te madhusūdana
ambāyā eva hi prāyaḥ
kanyāyāḥ syād ratiḥ kvacit
na — not; eva — indeed; alīkam — false; aham — I; manye — think; vacaḥ — words; te — Your; madhu-sūdana — O killer of Madhu; ambāyāḥ — of Ambā; eva hi — certainly; prāyaḥ — generally; kanyāyāḥ — the maiden; syāt — arose; ratiḥ — attraction (to Śālva); kvacit — once.
Actually, I don’t consider Your words false, Madhūsudana. Quite often an unmarried girl is attracted to a man, as in the case of Ambā.
vyūḍhāyāś cāpi puṁścalyā
mano ’bhyeti navaṁ navam
budho ’satīṁ na bibhṛyāt
tāṁ bibhrad ubhaya-cyutaḥ
vyūḍhāyāḥ — of a woman who is married; ca — and; api — even; puṁścalyāḥ — promiscuous; manaḥ — the mind; abhyeti — is attracted; navam navam — to newer and newer (lovers); budhaḥ — one who is intelligent; asatīm — an unchaste woman; na bibhryāt — should not maintain; tām — her; bibhrat — maintaining; ubhaya — from both (good fortune in this world and in the next); cyutaḥ — fallen.
The mind of a promiscuous woman always hankers for new lovers, even if she is married. An intelligent man should not keep such an unchaste wife, for if he does he will lose his good fortune both in this life and the next.
sādhvy etac-chrotu-kāmais tvaṁ
mayoditaṁ yad anvāttha
sarvaṁ tat satyam eva hi
śrī-bhagavān uvāca — the Supreme Lord said; sādhvi — O saintly lady; etat — this; śrotu — to hear; kāmaiḥ — (by Us) who wanted; tvam — you; rāja-putri — O princess; pralambhitā — fooled; mayā — by Me; uditam — spoken; yat — what; anvāttha — you replied to; sarvam — all; fat — that; satyam — correct; eva hi — indeed.
The Supreme Lord said: O saintly lady, O princess, We deceived you only because We wanted to hear you speak like this. Indeed, everything you said in reply to My words is most certainly true.
yān yān kāmayase kāmān
mayy akāmāya bhāmini
santi hy ekānta-bhaktāyās
tava kalyāṇi nityada
yān yān — whatever; kāmayase — you hanker for; kāmān — benedictions; mayi — to Me; akāmāya — for freedom from desire; bhāmini — O fair one; santi — they are; hi — indeed; eka-anta — exclusively; bhaktāyāḥ — who is devoted; tava — for you; kalyāṇi — O auspicious one; nityadā — always.
Whatever benedictions you hope for in order to become free of material desires are ever yours, O fair and noble lady, for you are My unalloyed devotee.
pāti-vratyaṁ ca te ’naghe
yad vākyaiś cālyamānāyā
na dhīr mayy apakarṣitā
upalabdham — perceived; pati — for one’s husband; prema — pure love; pāti — toward one’s husband; vratyam — adherence to vows of chastity; ca — and; te — your; anaghe — O sinless one; yat — in as much as; vākyaiḥ — with words; cālyamānāyāḥ — being disturbed; na — not; dhīḥ — your mind; mayi — attached to Me; apakarṣitā — dragged away.
O sinless one, I have now seen firsthand the pure love and chaste attachment you have for your husband. Even though shaken by My words, your mind could not be pulled away from Me.
ye māṁ bhajanti dāmpatye
mohitā mama māyayā
ye — those who; mām — Me; bhajanti — worship; dāmpatye — for status in household life; tapasā — by penances; vrata — of vows; caryayā — and by the execution; kāma-ātmānaḥ — lusty by nature; apavarga — of liberation; īśam — the controller; mohitāḥ — bewildered; mama — My; māyayā — by the illusory, material energy.
Although I have the power to award spiritual liberation, lusty persons worship Me with penance and vows in order to get My blessings for their mundane family life. Such persons are bewildered by My illusory energy.
māṁ prāpya māniny apavarga-sampadaṁ
vāñchanti ye sampada eva tat-patim
te manda-bhāgā niraye ’pi ye nṛṇāṁ
mātrātmakatvāt nirayaḥ su-saṅgamaḥ
mām — Myself; prāpya — obtaining; mānini — O reservoir of love; apavarga — of liberation; sampadam — the treasure; vāñchanti — they desire; ye — who; sampadaḥ — (material) treasures; eva — only; tat — of such; patim — the master; te — they; manda-bhāgāḥ — less fortunate; niraye — in hell; api — even; ye — which; nṛṇām — for persons; mātrā-ātmakatvāt — because they are absorbed in sense gratification; nirayaḥ — hell; su-saṅgamaḥ — appropriate.
O supreme reservoir of love, unfortunate are they who even after obtaining Me, the Lord of both liberation and material riches, hanker only for material treasures. These worldly gains can be found even in hell. Since such persons are obsessed with sense gratification, hell is a fitting place for them.
diṣṭyā gṛheśvary asakṛn mayi tvayā
kṛtānuvṛttir bhava-mocanī khalaiḥ
su-duṣkarāsau sutarāṁ durāśiṣo
hy asuṁ-bharāyā nikṛtiṁ juṣaḥ striyāḥ
diṣṭyā — fortunately; gṛha — of the house; īśvari — O mistress; asakṛt — constantly; mayi — to Me; tvayā — by you; kṛtā — done; anuvṛttiḥ — faithful service; bhava — from material existence; mocanī — which gives liberation; khalaiḥ — for those who are envious; su-duṣkarā — very difficult to do; asau — it; sutarām — especially; durāśiṣaḥ — whose intentions are wicked; hi — indeed; asum — her life air; bharāyāḥ — who (only) maintains; nikṛtim — deception; juṣaḥ — who indulges in; striyāḥ — for a woman.
Fortunately, O mistress of the house, you have always rendered Me faithful devotional service, which liberates one from material existence. This service is very difficult for the envious to perform, especially for a woman whose intentions are wicked, who lives only to gratify her bodily demands, and who indulges in duplicity.
na tvādṛśīm praṇayinīṁ gṛhiṇīṁ gṛheṣu
paśyāmi mānini yayā sva-vivāha-kāle
prāptān nṛpān na vigaṇayya raho-haro me
prasthāpito dvija upaśruta-sat-kathasya
na — not; tvādṛśīm — like you; praṇayinīm — loving; gṛhiṇīm — wife; gṛheṣu — in My residences; paśyāmi — do I see; mānini — O respectful one; yayā — by whom; sva — of her own; vivāha — marriage; kāle — at the time; prāptān — arrived; nṛpān — kings; na vigaṇayya — disregarding; rahaḥ — of a confidential message; haraḥ — the carrier; me — to Me; prasthāpitaḥ — sent; dvijaḥ — a brāhmaṇa; upaśruta — overheard; sat — true; kathasya — narrations about whom.
In all My palaces I can find no other wife as loving as you, O most respectful one. When you were to be married, you disregarded all the kings who had assembled to seek your hand, and simply because you had heard authentic accounts concerning Me, you sent a brāhmaṇa to Me with your confidential message.
bhrātur virūpa-karaṇaṁ yudhi nirjitasya
prodvāha-parvaṇi ca tad-vadham akṣa-goṣṭhyām
duḥkhaṁ samuttham asaho ’smad-ayoga-bhītyā
naivābravīḥ kim api tena vayaṁ jitās te
bhrātuḥ — of your brother; virūpa-karaṇam — the disfigurement; yudhi — in battle; nirjitasya — who was defeated; prodvāha — of the marriage ceremony (of Rukmiṇī’s grandson, Aniruddha); parvaṇi — on the appointed day; ca — and; tat — his; vadham — killing; akṣa-goṣṭhyām — during a gambling match; duḥkham — sorrow; samuṭtham — fully experienced; asahaḥ — intolerable; asmat — from Us; ayoga — of separation; bhītyā — out of fear; na — not; eva — indeed; abravīḥ — did you speak; kim api — anything; tena — by that; vayam — We; jitāḥ — conquered; te — by you.
When your brother, who had been defeated in battle and then disfigured, was later killed during a gambling match on Aniruddha’s wedding day, you felt unbearable grief, yet out of fear of losing Me you spoke not a word. By this silence you have conquered Me.
dūtas tvayātma-labhane su-vivikta-mantraḥ
prasthāpito mayi cirāyati śūnyam etat
matvā jihāsa idaṁ aṅgam ananya-yogyaṁ
tiṣṭheta tat tvayi vayaṁ pratinandayāmaḥ
dūtaḥ — the messenger; tvayā — by you; ātma — Myself; labhane — for obtaining; su-vivikta — very confidential; mantraḥ — whose advice; prasthāpitaḥ — sent; mayi — when I; cirāyati — delayed; śūnyam — empty; etat — this (world); matvā — thinking; jihāse — you wanted to give up; idam — this; aṅgam — body; ananya — for no one else; yogyam — suited; tiṣṭheta — may stand; tat — that; tvayi — in you; vayam — We; pratinanda-yāmaḥ — respond by rejoicing.
When you sent the messenger with your most confidential plan and yet I delayed going to you, you began to see the whole world as void and wanted to quit your body, which could never have been given to anyone but Me. May this greatness of yours remain with you always; I can do nothing to reciprocate except joyfully thank you for your devotion.
sva-rato ramayā reme
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; evam — in this way; saurata — conjugal; saṁlāpaiḥ — by conversations; bhagavān — the Supreme Lord; jagat — of the universe; īśvaraḥ — the master; sva — in Himself; rataḥ — taking pleasure; ramayā — with Ramā, the goddess of fortune (that is, with Queen Rukmiṇī); reme — He enjoyed; nara-lokam — the world of humans; viḍambayan — imitating.
Śukadeva Gosvāmī said: And so the self-satisfied Supreme Lord of the universe enjoyed with the goddess of fortune, engaging her in lovers’ talks and thus imitating the ways of human society.
tathānyāsām api vibhur
gṛhesu gṛhavān iva
dharmān loka-gurur hariḥ
tathā — similarly; anyāsām — of the other (queens); api — also; vibhuḥ — the almighty Supreme Lord; gṛheṣu — in the residences; gṛha-vān — a householder; iva — as if; āsthitaḥ — carried out; gṛha-medhīyān — of a pious householder; dharmān — the religious duties; loka — of all the worlds; guruḥ — the spiritual master; hariḥ — Lord Kṛṣṇa.
The almighty Lord Hari, preceptor of all the worlds, similarly behaved like a conventional householder in the palaces of His other queens, performing the religious duties of a family man.