॥ ॐ नमो भगवते वासुदेवाय ॥
॥ द्विपञ्चाशत्तमोऽध्यायः - ५२ ॥
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Discourse LII
Śrī Kṛṣṇa's withdrawal to Dwārakā; Balarāma's marriage; Rukmiṇī sends a Brāhmaṇa with a message to Śrī Kṛṣṇa (Preamble)
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श्रीशुकौवाच ।
इत्थं सोऽनुगृहीतोऽङ्ग कृष्णेनेक्ष्वाकुनन्दनः ।
तं परिक्रम्य सन्नम्य निश्चक्राम गुहामुखात् ॥ १॥
स वीक्ष्य क्षुल्लकान्मर्त्यान् पशून् वीरुद्वनस्पतीन् ।
मत्वा कलियुगं प्राप्तं जगाम दिशमुत्तराम् ॥ २॥
तपःश्रद्धायुतो धीरो निःसङ्गो मुक्तसंशयः ।
समाधाय मनःकृष्णे प्राविशद्गन्धमादनम् ॥ ३॥
बदर्याश्रममासाद्य नरनारायणालयम् ।
सर्वद्वन्द्वसहः शान्तस्तपसाऽऽराधयद्धरिम् ॥ ४॥
भगवान् पुनराव्रज्य पुरीं यवनवेष्टिताम् ।
हत्वा म्लेच्छबलं निन्ये तदीयं द्वारकां धनम् ॥ ५॥
नीयमाने धने गोभिर्नृभिश्चाच्युतचोदितैः ।
आजगाम जरासन्धस्त्रयोविंशत्यनीकपः ॥ ६॥
विलोक्य वेगरभसं रिपुसैन्यस्य माधवौ ।
मनुष्यचेष्टामापन्नौ राजन् दुद्रुवतुर्द्रुतम् ॥ ७॥
विहाय वित्तं प्रचुरमभीतौ भीरुभीतवत् ।
पद्भ्यां पद्मपलाशाभ्यां चेरतुर्बहुयोजनम् ॥ ८॥
पलायमानौ तौ दृष्ट्वा मागधः प्रहसन् बली ।
अन्वधावद्रथानीकैरीशयोरप्रमाणवित् ॥ ९॥
प्रद्रुत्य दूरं संश्रान्तौ तुङ्गमारुहतां गिरिम् ।
प्रवर्षणाख्यं भगवान्नित्यदा यत्र वर्षति ॥ १०॥
गिरौ निलीनावाज्ञाय नाधिगम्य पदं नृप ।
ददाह गिरिमेधोभिः समन्तादग्निमुत्सृजन् ॥ ११॥
तत उत्पत्य तरसा दह्यमानतटादुभौ ।
दशैकयोजनोत्तुङ्गान्निपेततुरधो भुवि ॥ १२॥
अलक्ष्यमाणौ रिपुणा सानुगेन यदूत्तमौ ।
स्वपुरं पुनरायातौ समुद्रपरिखां नृप ॥ १३॥
सोऽपि दग्धाविति मृषा मन्वानो बलकेशवौ ।
बलमाकृष्य सुमहन्मगधान् मागधो ययौ ॥ १४॥
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Śrī Śuka began again : Thus blessed, O dear Parikṣit, by Śrī Kṛṣṇa, Mucukunda, a scion of Ikṣwāku, went round Him (clockwise as a mark of respect) and, bowing low to Him, came out (into the open country) through the mouth of the cave. (1)
Observing diminutive men, beasts, plants and trees and concluding the age of Kali to have set in, he proceeded in a northerly direction. (2)
Full of faith in austerities, self-possessed, free from attachment, and concentrating his mind on Śrī Kṛṣṇa, Mucukunda, who had (all) his doubts cleared, entered deep into the forest on Mount Gandhamādana. (3)
Reaching Badarikāśrama (so called because of its grove of jujube trees), containing the abode of (the divine sages) Nara and Nārāyaṇa, he sought the favour of Śrī Hari through asceticism, enduring all pairs of opposites (such as heat and cold) and remaining tranquil (at all times). (4)
Going back to the city (of Mathurā), which continued to be beleaguered by the Yavanas, and wiping out the barbarian host, the Lord took away their wealth to Dwārakā. (5)
While the treasure was (thus) being carried away on (the back of) oxen and men directed by Śrī Kṛṣṇa (the immortal Lord), Jarāsandha appeared (on the scene) leading an army consisting (as usual) of twenty-three Akṣauhiṇis. (6)
Observing the impetuosity of the onrush of the enemy's host, Balarāma and Śrī Kṛṣṇa (the two Scions of Madhu), who had adopted the ways of human beings, took to Their heels at once. (7)
Leaving the immense spoils (uncared for), the two Brothers covered many a mile with Their feet, resembling lotus petals, as though terribly afraid, though (absolutely) fearless. (8)
Laughing heartily to see Them flying (like cowards), the powerful Jarāsandha (the ruler of Magadha) pursued Them with the hosts of chariots, not knowing the greatness of the two almighty Brothers. (9)
Having run fast for a long distance and (therefore apparently) fully exhausted, They (nevertheless) climbed up a lofty mountain bearing the (significant) name of Pravarṣaṇa, where the glorious Indra (the god of rain) perpetually rains. (10)
Concluding Them to have hidden (somewhere) on the mountain and not knowing the (exact) place (of Their concealment), O protector of men, Jarāsandha set the (whole) mountain ablaze with the help of piles of wood (with which the mountain was girt on all sides), strewing fire all round. (11)
Then, springing up with (great) impetuosity from the mountain-peak, which was ten and one Yojanas (or eighty-eight miles) high and whose sides were (all) burning, They descended on the plains (across the area occupied by the besieging army). (12)
Not being perceived by the enemy (Jarāsandha) and his followers, Śrī Kṛṣṇa and Balarāma (the two jewels of Yadu's race) came back to Their own city (Dwārakā), which had the sea for its moat, O protector of men! (13)
Falsely taking Balarāma and Śrī Kṛṣṇa (the Ruler even of Brahmā and Lord Śiva) as burnt (to death), the aforesaid Jarāsandha (the Ruler of Magadha) too returned to Magadha taking (back with him) the very large army (brought by him to rout Śrī Kṛṣṇa). (14) (1-14)
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आनर्ताधिपतिः श्रीमान् रैवतो रेवतीं सुताम् ।
ब्रह्मणा चोदितः प्रादाद्बलायेति पुरोदितम् ॥ १५॥
भगवानपि गोविन्द उपयेमे कुरूद्वह ।
वैदर्भीं भीष्मकसुतां श्रियो मात्रां स्वयंवरे ॥ १६॥
प्रमथ्य तरसा राज्ञः शाल्वादींश्चैद्यपक्षगान् ।
पश्यतां सर्वलोकानां तार्क्ष्यपुत्रः सुधामिव ॥ १७॥
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Urged by Brahmā (the creator), the glorious Kakudmī (son of Revata), the suzerain lord of the Ānartas (the modern Kathiawad or Saurashtra), gave away his daughter, Revatī, to Balarāma: this has already been narrated (by me in Book IX)*. (15)
Having vanquished by dint of prowess the kings ranged on the side of Śīśupāla (the ruler of Cedi—a rival suitor of Rukmiṇī) the foremost of whom was Śālva, Lord Śrī Kṛṣṇa (the Protector of cows) too, O jewel among the Kurus, espoused in a choice-marriage Rukmiṇī (the princess of Vidarbha—the modern Berar), the daughter of Bhīṣmaka (the ruler of Vidarbha) and a part manifestation of Śrī (the goddess of beauty and prosperity, the principal Spouse of Lord Viṣṇu)—(even) as Garuḍa (son of Tārka, a nickname of the sage Kaśyapa) carried away (the jar containing) nectar—while all people stood gazing. (16-17) (15-17)
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राजोवाच ।
भगवान् भीष्मकसुतां रुक्मिणीं रुचिराननाम् ।
राक्षसेन विधानेन उपयेम इति श्रुतम् ॥ १८॥
भगवन् श्रोतुमिच्छामि कृष्णस्यामिततेजसः ।
यथा मागधशाल्वादीन् जित्वा कन्यामुपाहरत् ॥ १९॥
ब्रह्मन् कृष्णकथाःपुण्या माध्वीर्लोकमलापहाः ।
को नु तृप्येत शृण्वानः श्रुतज्ञो नित्यनूतनाः ॥ २०॥
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The king (Parikṣit) said : The Lord espoused Rukmiṇī, the daughter of Bhīṣmaka, of lovely countenance, according to (what is known as) the Rākṣasa mode of marriage (so-called because it is principally in vogue among the Rākṣasas or ogres); so it is heard. (18)
O divine sage, I long to hear (in detail) the story of Śrī Kṛṣṇa of unlimited energy—how He snatched away the girl, having conquered Jarāsandha (the ruler of Magadha), Śālva and others. (19)
O holy Brāhmaṇa, what man who is capable of understanding and appreciating what he has heard would feel sated as a matter of fact while hearing the stories of Śrī Kṛṣṇa, which are not only delightful (to hear) and ever interesting but bring a great reward (to the listener) and wipe out the sins of mankind ? (20) (18-20)
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श्रीशुक उवाच ।
राजाऽऽसीद्भीष्मको नाम विदर्भाधिपतिर्महान् ।
तस्य पञ्चाभवन् पुत्राः कन्यैका च वरानना ॥ २१॥
रुक्म्यग्रजो रुक्मरथो रुक्मबाहुरनन्तरः ।
रुक्मकेशो रुक्ममाली रुक्मिण्येषां स्वसा सती ॥ २२॥
सोपश्रुत्य मुकुन्दस्य रूपवीर्यगुणश्रियः ।
गृहागतैर्गीयमानास्तं मेने सदृशं पतिम् ॥ २३॥
तां बुद्धिलक्षणौदार्यरूपशीलगुणाश्रयाम् ।
कृष्णश्च सदृशीं भार्यां समुद्वोढुं मनो दधे ॥ २४॥
बन्धूनामिच्छतां दातुं कृष्णाय भगिनीं नृप ।
ततो निवार्य कृष्णद्विड् रुक्मी चैद्यममन्यत ॥ २५॥
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Śrī Śuka continued : There was a great king, Bhīṣmaka by name, (who was) the suzerain lord of Vidarbha (which is generally identified with the modern Berar). Five sons and one daughter of charming countenance were born to him. (21)
The eldest (of them) was Rukmī, Rukmaratha the next, and then followed (in order of sequence) Rukmabāhu, Rukmakeśa and Rukmamālī. Rukmīṇī was (the name of) their virtuous sister. (22)
Having closely heard about the comeliness, valour, excellences and affluence of Śrī Kṛṣṇa (the Bestower of Liberation) as being celebrated by visitors to her house, she began to look upon Him as her befitting husband. (23)
Śrī Kṛṣṇa too made up His mind to marry her in an appropriate manner, knowing her (from similar sources) to be an embodiment of intelligence, (auspicious) bodily characteristics, generosity, physical charm, amiability and other virtues and (therefore) a worthy consort. (24)
Rukmī (the eldest prince), who hated Śrī Kṛṣṇa, proposed Śiśupāla (the ruler of Cedi), deterring his relations (parents and brothers)—who intended to give away Rukmīṇī (his sister) to Śrī Kṛṣṇa, O protector of men—from that course. (25) (21-25)
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तदवेत्यासितापाङ्गी वैदर्भी दुर्मना भृशम् ।
विचिन्त्याप्तं द्विजं कञ्चित्कृष्णाय प्राहिणोद्द्रुतम् ॥ २६॥
द्वारकां स समभ्येत्य प्रतीहारैः प्रवेशितः ।
अपश्यदाद्यं पुरुषमासीनं काञ्चनासने ॥ २७॥
दृष्ट्वा ब्रह्मण्यदेवस्तमवरुह्य निजासनात् ।
उपवेश्यार्हयाञ्चक्रे यथाऽऽत्मानं दिवौकसः ॥ २८॥
तं भुक्तवन्तं विश्रान्तमुपगम्य सतां गतिः ।
पाणिनाभिमृशन् पादावव्यग्रस्तमपृच्छत ॥ २९॥
कच्चिद्द्विजवरश्रेष्ठ धर्मस्ते वृद्धसम्मतः ।
वर्तते नातिकृच्छ्रेण सन्तुष्टमनसः सदा ॥ ३०॥
सन्तुष्टो यर्हि वर्तेत ब्राह्मणो येन केनचित् ।
अहीयमानः स्वाद्धर्मात्स ह्यस्याखिलकामधुक् ॥ ३१॥
असन्तुष्टोऽसकृल्लोकानाप्नोत्यपि सुरेश्वरः ।
अकिञ्चनोऽपि सन्तुष्टः शेते सर्वाङ्गविज्वरः ॥ ३२॥
विप्रान् स्वलाभसन्तुष्टान् साधून् भूतसुहृत्तमान् ।
निरहङ्कारिणः शान्तान्नमस्ये शिरसासकृत् ॥ ३३॥
कच्चिद्वः कुशलं ब्रह्मन् राजतो यस्य हि प्रजाः ।
सुखं वसन्ति विषये पाल्यमानाः स मे प्रियः ॥ ३४॥
यतस्त्वमागतो दुर्गं निस्तीर्येह यदिच्छया ।
सर्वं नो ब्रूह्यगुह्यं चेत्किं कार्यं करवाम ते ॥ ३५॥
एवं सम्पृष्टसम्प्रश्नो ब्राह्मणः परमेष्ठिना ।
लीलागृहीतदेहेन तस्मै सर्वमवर्णयत् ॥ ३६॥
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Greatly troubled in mind to learn this and pondering (awhile), the beautiful Rukmīṇī (the princess of Vidarbha) speedily despatched a trusted Brāhmaṇa to bring Śrī Kṛṣṇa (to her father's capital). (26)
Having duly reached Dvārakā, and having been ushered (into the Lord's presence) by the porters, he beheld Śrī Kṛṣṇa (the most ancient Person) seated on a throne of gold. (27)
Seeing him (from a distance), Śrī Kṛṣṇa (a devotee of the Brāhmaṇas, though Himself adored by all) got down from His throne and, having seated him (there), honoured him in the same way as the gods (lit., the denizens of heaven) honoured Him (whenever He went to their abode). (28)
Approaching him, when he had taken his meal and rested (awhile), and gently kneading his feet with His hand Śrī Kṛṣṇa (the Goal of the righteous) coolly inquired of him (as follows):—(29)
"I hope, O jewel among the foremost of Brāhmaṇas, your religious observances, approved by the elders, are going on without much difficulty, and I hope your mind is ever complacent. (30)
When a Brāhmaṇa remains contented with whatever is obtained (without any endeavour), never swerving from his sacred duty, such contentment (alone) actually yields to him all his desired blessings. (31)
A discontented Indra (the ruler of gods) too only migrates one after another to the higher worlds (and knows no rest); while a contented soul, even though destitute, enjoys a sound sleep, with all his limbs (including his mind) free from anguish. (32)
I salute again and again with My head (bent low) pious and placid Brāhmaṇas contented with whatever is got unasked and most friendly to (all) created beings, yet free from egotism. (33)
Are you (all) enjoying security, O Brāhmaṇa, at the hands of your king? Indeed he is dear to Me, in whose dominion the people, protected by him, live happily. (34)
If not secret, (pray,) tell us everything—whence and seeking what you have come to this place crossing the sea (which is so difficult to cross). What work of yours can we do?" (35)
Politely asked (all) these relevant questions by Śrī Kṛṣṇa the Supreme Ruler of the universe—who had assumed an embodied form for the sake of (mere) fun—the Brāhmaṇa told Him everything (how the parents of Rukmiṇī planned to give her away to Śrī Kṛṣṇa and how their plans were being thwarted by her eldest brother, Rukmi, who was in favour of marrying her to Śiṣupāla, the ruler of Cedi, and had sent formal invitation to him). (36)
(He then delivered to Śrī Kṛṣṇa the following message either orally or in the form of a letter written by the princess herself). (26-36)
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रुक्मिण्युवाच ।
श्रुत्वा गुणान् भुवनसुन्दर शृण्वतां ते
निर्विश्य कर्णविवरैर्हरतोऽङ्गतापम् ।
रूपं दृशां दृशिमतामखिलार्थलाभं
त्वय्यच्युताविशति चित्तमपत्रपं मे ॥ ३७॥
का त्वा मुकुन्द महती कुलशीलरूप-
विद्यावयोद्रविणधामभिरात्मतुल्यम् ।
धीरा पतिं कुलवती न वृणीत कन्या
काले नृसिंह नरलोकमनोऽभिरामम् ॥ ३८॥
तन्मे भवान् खलु वृतः पतिरङ्ग जाया-
मात्मार्पितश्च भवतोऽत्र विभो विधेहि ।
मा वीरभागमभिमर्शतु चैद्य आराद्-
गोमायुवन्मृगपतेर्बलिमम्बुजाक्ष ॥ ३९॥
पूर्तेष्टदत्तनियमव्रतदेवविप्र-
गुर्वर्चनादिभिरलं भगवान् परेशः ।
आराधितो यदि गदाग्रज एत्य पाणिं
गृह्णातु मे न दमघोषसुतादयोऽन्ये ॥ ४०॥
श्वोभाविनि त्वमजितोद्वहने विदर्भान्
गुप्तः समेत्य पृतनापतिभिः परीतः ।
निर्मथ्य चैद्यमगधेन्द्रबलं प्रसह्य
मां राक्षसेनविधिनोद्वह वीर्यशुल्काम् ॥ ४१॥
अन्तःपुरान्तरचरीमनिहत्य बन्धून्
त्वामुद्वहे कथमिति प्रवदाम्युपायम् ।
पूर्वेद्युरस्ति महती कुलदेवियात्रा
यस्यां बहिर्नववधूर्गिरिजामुपेयात् ॥ ४२॥
यस्याङ्घ्रिपङ्कजरजःस्नपनं महान्तो
वाञ्छन्त्युमापतिरिवात्मतमोऽपहत्यै ।
यर्ह्यम्बुजाक्ष न लभेय भवत्प्रसादं
जह्यामसून् व्रतकृशान् शतजन्मभिः स्यात् ॥ ४३॥
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Rukmiṇī says:—Having heard, O immortal Lord, most handsome in all the (three) worlds, of Your excellences—which, entering deep into the heart through the apertures of the ears, dispel the agony of the hearts, O beloved one—as well as of Your charming appearance, which vouchsafes to those that have eyes all the blessings sought for by their eyes, my mind has been set on You, (all) shame having fled away from it. (37)
What noble, firm and high-born maiden, O Bestower of Liberation, will, not on her coming of age elect You as her husband—You, O Lion among men, who are Your own compeer in point of pedigree, good disposition, comeliness of form, learning, youthfulness, opulence and glory and ravish the mind of (all) mankind? (38)
Hence you have indeed been elected by me as my husband, O Darling, and this body has been bestowed on You. (Pray,) take me to wife here (at my father's home). Let not Śiṣupāla forthwith touch this share of a hero like a jackal defiling the quarry of a lion, O lotus-eyed Lord! (39)
If the almighty Lord (Nārāyaṇa), the Supreme Ruler (of the universe), has thoroughly been propitiated (by me) through works of public utility (such as the digging of wells and tanks, construction of temples, laying out gardens and distribution of foodgrains), sacrificial performances, charitable gifts, religious observances (such as taking a dip in holy waters), fasting, offering worship to gods, the Brāhmaṇas, elders and so on, may Śrī Kṛṣṇa (the elder Brother of Gada) and not others such as Śiṣupāla (the son of Damaghoṣa) come and espouse me. (40)
Duly reaching (all alone) the territory of Vidarbha (the city of Kuṇḍinapura, the capital of the rulers of Vidarbha) incognito at a time when the marriage is going to take place the following day, O invincible Lord! and (then), surrounded by the generals of Your army and completely crushing the (combined) forces of Śiṣupāla (the ruler of Cedi) and Jarāsandha (the king of Magadha), marry me perforce according to the system prevalent among the Rākṣasas*, winning me as a prize of valour. (41)
If You urge (in protest), "How can I marry you without killing your relations (who are sure to resist any attempt on My part to take you by force), living as you do within the four walls of the gynaecium (and therefore under the tutelage of your gurdians)?", I (hereby) tell You beforehand the means (of securing me without spilling the blood of my relations). On the eve of marriage a grand procession will be taken out to (the shrine of) Goddess Ambika (our family deity), in which the young bride has to go out (of the palace) to see Goddess Pārvati (the Daughter of Himavān, the king of mountains). (42)
If (however) I do not secure Your grace, O lotus-eyed Lord—a bath in the dust of whose lotus-feet great souls like Lord Śiva (the Spouse of Umā) seek to obtain for dispelling their darkness (of ignorance)—I shall lay down my life, (already) withered through fasting, (each time I am reborn) in the hope that the grace may be secured (even) through (say) a hundred births. (43) (37-43)
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ब्राह्मण उवाच ।
इत्येते गुह्यसन्देशा यदुदेव मयाहृताः ।
विमृश्य कर्तुं यच्चात्र क्रियतां तदनन्तरम् ॥ ४४॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां दशमस्कन्धे उत्तरार्धे रुक्मिण्युद्वाह-
प्रस्तावे द्विपञ्चाशत्तमोऽध्यायः ॥ ५२॥
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The Brāhmaṇa concluded : These are the secret messages brought by me (and delivered to You), O Śrī Kṛṣṇa (the adored of the Yadus) I Considering them, whatever is worth doing in this connection may be done without delay. (44)
- Our scriptures have recognized as many as eight different types of marriage. They are :—
1. The Ārsa type, in which the bridegroom has to present a pair of cows to the bride's father before marriage—'आदायार्त्तु गौड्यन्' (Yājñāvalkya-Smṛti 1.59; cf. Manusmṛti III. 53).
2. The Āsura type, in which the bride's father accepts large sums of money from the bridegroom as a prize for the girl—'आसुरो प्रविशादानात्' (vide Y. S., I. 61; cf. M. S. III. 31)
3. The Brāhma type, in which the bride's father gives away the girl after duly adorning her according to his means—'ब्राह्मे विवाह आहुष दीपते शत्रुत्पत्तकृता' (Y. S., 1.58; cf. M. S. III. 27).
4. The Paśāca type, in which the girl is ravished while asleep, intoxicated or deranged—'सुर्यं मर्त्यं प्रमर्त्यं वा रहो यत्रोपमच्छति' (M. S., III. 34).
5. The Daiva type, in which a girl is given away to a priest officiating at a sacrificial performance—'महस्थ ऋत्विजे देवः' (Y. S. I. 59).
6. The Gāndharva type, in which a pair is allowed to marry by mutual consent alone without ceremonies and without consulting relatives—'गान्धर्वः समवाम्नियः' (Ibid., 1.61).
7. The Rākṣasa type, in which a girl is taken away by force after vanquishing formidable opponents—'रामसो युद्धरत्नात्' (Ibid.).
8. The Prājāpatya type, in which a girl is given away, without receiving any present from the bridegroom, on the express understanding that the two will practise virtue together—'सहीभी चरतां धर्ममिति वाचानुभाष्य च। कन्याप्रदानं...' (M. S., III. 30; cf. Y. S. I. 60).
Thus ends the fifty-second discourse, bearing on the subject of Rukmiṇī's wedding,
in the latter half of Book Ten of the great and glorious Bhāgavata-Purāṇa,
otherwise known as the Paramahamsa-Sarhhitā.
(44)
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