Canto 10 - Chapter 53: Sri Krsna carries away Rukmini

Discourse LIII

Śrī Kṛṣṇa carries away Rukmiṇī

Śrī Śuka began again : Hearing the message of Rukmiṇī (the princess of Vidarbha), the said Śrī Kṛṣṇa ( a Scion of Yadu), however, heartily laughed and, warmly clasping the Brāhmaṇa's hand by His own, spoke (to him) as follows. (1)

The glorious Lord said : My mind is likewise set on her and I get no sleep at night. I know my marriage (with her) has been stopped by Rukmi out of (personal) grudge (against Me). (2)
Having routed in battle the vile kings (that will be assembled at Kuṇḍinapura), I shall bring (to Dvārakā) that princess of faultless limbs, (so) devoted to Me, even as one would capture a flame out of firewood. (3)

Śrī Śuka continued : Having come to know definitely (through the Brāhmaṇa) about the constellation under which the wedding of Rukmiṇī was going to take place (on the third day thence), Śrī Kṛṣṇa (the Slayer of the demon Madhu) said to His charioteer, "Let the chariot be got ready at once, O Dāruka !" (4)
Having brought the chariot drawn by (four) horses—Śaibya, Sugrīva, Meghapuṣpa and Balāhaka—Dāruka too stood before the Lord with joined palms. (5)
Mounting the chariot and picking up the Brāhmaṇa (too), Śrī Kṛṣṇa (Grandson of Śūra) journeyed from Ānarta to the Vidarbha territory in the course of a single night with the help of those swift horses. (6)

Following the wishes of his son (Rukmi) out of affection (for him) and intending to give away his girl (Rukmini) to Śiśupāla (against his own will), the aforesaid king Bhīṣmaka (the ruler of Kuṇḍinapura) had (the necessary) rites (preliminary to the wedding) performed (in due course). (7)
The city—whose roads, streets and crossings were cleanly swept and amply sprinkled with water and which was crowded with men and women decked with sandal-paste, garlands and (other) ornaments of flowers, clad in spotless white and adorned with jewels, and was full of splendid mansions perfumed with incense of aloe—was tastefully decorated with flags of various designs and colours as well as with ornamental arches. (8-9)
Having duly worshipped the manes and gods in accordance with the scriptural ordinance, O protector of men, an fed Brāhmaṇas and others each in his rightful place, the king caused benedictory verses to be recited (by Brāhmaṇas for the welfare of his daughter). (10)
He (also) caused his daughter of charming teeth to be duly washed and adorned with an auspicious thread with a small piece of gold fastened to it in the middle and (further) decked with a brand-new pair of silken pieces and excellent ornaments. (11)
The foremost among the Brāhmaṇas ensured the safety of the bride (against evil spirits and an evil eye) by reciting sacred texts from the Sāmaveda, Rgveda and Yajurveda; while the family priest, (who was) well-versed in Atharva-Veda, poured oblations into the sacred fire for the propitiation of (unpropitious) planets. (12)
The king—who was foremost among those conversant with scriptural ordinances—gave away to Brāhmaṇas gold, silver and textiles as well as sesamum seeds mixed with jaggery and cows (too). (13)

Likewise King Damaghoṣa, the ruler of Cedi, too caused all that was worth undertaking on festive occasions to be performed in the interests of his son (Śiśupāla) by Brāhmaṇas well-versed in sacred texts. (14)
Surrounded by hosts of elephants discharging temporal fluid, war-chariots hung with gold necklaces and troops teeming with foot-soldiers and cavalry, Damaghoṣa marched to Kuṇḍinapura. (15)
Going forth with due ceremony to meet him and honouring him in everyway, Bhīṣmaka (the suzerain lord of Vidarbha) gladly lodged him in another mansion specially constructed (for the bridegroom and his party). (16)
Śālva, Jarāsandha, Dantavaktra, Viduratha, Paundraka and other kings, belonging to the party of Śiśupāla and inimical to Śrī Kṛṣṇa and Balarāma, (also) appeared there (in the city of Kuṇḍinapura) in thousands, bent on securing the bride for Śiśupāla (the ruler of Cedi). Having made up their mind that they would jointly contend with Śrī Kṛṣṇa in case He should go there accompanied by Balarāma and other Yadus and (endeavour to) take away the bride, the (aforesaid) kings had all arrived there with their entire host and all their mounts. (17—19)

Hearing of this (collective military) effort on the part of kings belonging to the opposite party, and of Śrī Kṛṣṇa having gone all by Himself (presumably) to take away the princess, Lord Balarāma apprehended strife. Overwhelmed with fraternal affection (therefore), he proceeded post haste to Kuṇḍinapura accompanied by a huge army consisting of elephants, horse, chariots and foot-soldiers. (20-21)

Yearning for the arrival of Śrī Hari (Śrī Kṛṣṇa) and not seeing the Brāhmaṇa return, the beautiful daughter of Bhīṣma thereupon thought (within herself) as follows:—(22)
"Ah, my wedding, unlucky as I am, comes off (only) after the interval of a night. The lotus-eyed Lord (however) has not (yet) turned up. I do not know the reason for it. Even the Brāhmaṇa who bore my message has not returned till this moment. (23)
Perhaps having found (later on) something disgusting in me, the Lord (who is faultless in character) is surely not coming (to Kuṇḍinapura now) to marry me, though prepared (to leave Dvārakā in the first instance). (That is why the Brāhmaṇa too, whom the Lord would have otherwise brought with Him, has not been able to reach Kuṇḍinapura in time, coming as he is on foot disappointed and disheartened. (24)
Neither Brahmā (the ordainer of events and the dispenser of fruit of one's good or evil actions) nor Śiva (the supreme Lord) is propitious to me. And Goddess Gauri, the Daughter of Himālaya (the king of mountains) and the virtuous Spouse of Lord Śiva (too) is unfavourable to me." (25)
Pondering thus, the young maiden, whose mind had been ravished by Śrī Kṛṣṇa (the Protector of cows) and who knew that the time was not suitable for shedding tears (which is considered inauspicious on festive occasions), closed her eyes, bedimmed (as they were) with tear-drops. (26)
(Meanwhile) the left thigh, arm and eye of the bride, who had thus been awaiting the arrival of Śrī Kṛṣṇa (the Protector of cows), throbbed, auguring delightful news, O king! (27)
Specially instructed by Śrī Kṛṣṇa (to report His arrival), the same Sunanda (the foremost of Brāhmaṇas)—so the tradition goes—forthwith saw the princess, who dwelt in the gynaecium and shone brightly (with joy born of her meeting with Śrī Kṛṣṇa in contemplation). (28)
Full of bright smiles to find him wearing a cheerful countenance and unfaltering of gait (which bespoke the success of his mission), the said virtuous maiden—who could read what was in the mind of another from the latter's facial expression and other indications—made detailed inquiries of him (about Śrī Kṛṣṇa). (29)
He apprised her of Śrī Kṛṣṇa (a scion of Yadu) having come, and (further) conveyed to her the unfailing assurance* given (by the Lord) about taking her (to His home at Dvārakā. (30)
Delighted at heart to know for certain the fact of His having arrived (at Kuṇḍinapura) and seeing no other boon worth conferring on the Brāhmaṇa (in return for his unique service in the form of bringing Śrī Kṛṣṇa to her), the said Rukmiṇī (the princess of Vidarbha) bowed to him (and thereby expressed her lasting indebtedness to him, which automatically entitled him to infinitely more than the wealth of the entire universe, She being no other than Lakṣmī, the goddess of wealth and prosperity). (31)

Hearing of Balarāma and Śrī Kṛṣṇa having arrived (in Kuṇḍinapura) eager to witness the wedding of his daughter, Bhīṣmaka went forth to meet Them with a flourish of trumpets and excellent articles of worship. (32)
Offering Madhuparka† (a delicious and refreshing preparation made of curds and honey and offered to an esteemed guest or the bridegroom on the latter's arrival at the door of the bride's father), immaculate garments and welcome presents (of various kinds), he duly worshipped Them in accordance with the scriptural ordinance. (33)
Assigning Them alongwith Their troops and retinue an abode equipped with (all) luxuries and amenities, the highly intelligent monarch (who could easily perceive in no time that Śrī Kṛṣṇa had arrived with the intention of marrying Rukmiṇī) offered hospitality (to all) in a befitting manner. (34)
He likewise duly entertained (all) the assembled kings by supplying them with all the objects of their desire with due regard to the prowess, age, might and financial status of each. (35)
Hearing of Śrī Kṛṣṇa having arrived (there), the residents of Kuṇḍinapura (the capital of Vidarbha) came (out of their houses to see Him) and enjoyed (to their heart's content) the beauty of His lotus-like countenance with both their eyes together (even) as one would quaff honey with the hollow of one's joined palms. (36)
(They said to one another,) "Rukmiṇī alone and no other girl deserves to be his consort and he alone of faultless limbs is the most worthy match for Rukmiṇī (the daughter of Bhīṣma). (37)
Pleased with whatever meritorious deed has been performed by us (in this or any previous existence), may God (the Maker of the three worlds) show His grace (to us) and let Śrī Kṛṣṇa and none else marry the princess of Vidarbha (through such grace)." (38)

By offering Madhuparka to Śrī Kṛṣṇa Bhīṣmaka indirectly expressed his willingness to give away his daughter to Him.

Thus spoke the citizens (to one another), bound as they were by ties of intense love (to Rukmiṇī). And, guarded by soldiers, the maiden (Rukmiṇī) drove out of the gynaecium to the shrine of Goddess Ambikā (Pārvatī). (39)
Deeply contemplating on the lotus-feet of Śrī Kṛṣṇa (the Bestower of Liberation) with her speech (duly) controlled, (nay,) surrounded by her female companions and protected by gallant soldiers of the king's personal guard, who were (all) clad in armour and marched with uplifted weapons, she sallied out (of her chariot at the outermost entrance of the temple) on foot alongwith her mother and other elderly ladies to behold the feet—tender like soft leaves—of Goddess Pārvatī (the Consort of Lord Śiva). Clay tomtoms, conchs and large drums as well as clarionets and kettle-drums were sounded (as she walked). (40-41)
Surrounding the (royal) bride walked (with her) the foremost of dancing girls in thousands with a variety of offerings and (other) articles of worship, Brāhmaṇa's wives well adorned with garlands, sandal-paste, costumes and jewels, songsters singing songs and (other) musicians, playing on musical instruments, as well as Sūtas (those versed in ancient legends), Māgadhas (bards) and Vandis (panegyrists), who glorified her (all along). (42-43)
Having washed her lotus-like hands and feet and sipped water on reaching the main shrine of the goddess and, (thus) purified and tranquil of mind, she entered into the presence of Goddess Ambikā (the Divine Mother). (44)
Elderly Brāhmaṇa ladies, conversant with the ritual, helped the girl to extol Goddess Pārvatī, the Consort of Lord Śiva, alongwith Śiva (as (follows):—(45)
"I repeatedly bow to You, the Consort of Lord Śiva, alongwith your children (Lord Gaṇeśa and God Kārtikeya). Let Lord Śrī Kṛṣṇa be my husband and may You give countenance to it." (46)
She (then) duly worshipped severally the Goddess as well as Her family with water (for washing the hands and feet of the Goddess with and other such purposes), sandal-paste, unbroken grains of rice, varieties of incense, raiment (of various description), garlands, necklaces and other ornaments, edibles and other articles of worship of various kinds and rows of lights (to be waved round the Goddess) and likewise worshipped with due ceremony Brāhmaṇa matrons whose husbands were alive with the same articles as well as with seasoned small round cakes of flour or meal, betel leaves (accompanied with areca-nut parings, lime, catechu and cardamoms etc.), auspicious coloured thread for the neck, fruits (of diverse kinds) and sugarcanes. (47-48)
The aforesaid (Brāhmaṇa) ladies gave her a part of the offerings made to the Goddess (as a token of Her grace) and added their own blessings. The bride (for her part) bowed to them as well as to the Goddess and accepted the offerings made. (49)
Then, terminating her vow of silence, she came out of the (main) shrine of Goddess Ambikā (the Divine Mother), holding tightly by the hand a maid-servant with her own hand brilliant with jewelled rings. (50)

Smitten with love kindled (in their breast) by her, the illustrious warriors assembled (there) felt bewildered to behold the princess, who was possessed of a shapely (slender) waist and had not yet attained puberty, and who had a girdle of jewels thrown about her hips and in whom signs of womanhood were (just) manifesting themselves, whose (charming) countenance was graced with ear-rings and whose eyes were moving as though afraid of her curly locks (that overhung her face), who had a bright smile playing on her lips and whose teeth—white as jasmine buds—looked red due to the lustre of her lips, cherry as a ripe Bimba fruit (being transferred to them when she smiled), who possessed the gait of a female swan and was walking with her feet shining by the splendour of brilliant jingling anklets and who cast her spell (even) on heroes as though she were the very Māyā (enchanting potency) of the Lord. (51-52)
Stupefied to perceive Rukmiṇi, who under the pretext of going out in a procession (to the temple) had (all the time) been offering her loveliness to Śrī Kṛṣṇa, the aforesaid kings—whose mind was captivated by her winsome smiles and bashful glances and who had (unconsciously) dropped their weapons—(themselves) fell to the ground, mounted as they were on elephants and horses as well as in chariots. (53)
Eagerly looking forward to the arrival of the Lord at that time and therefore slowly moving as aforesaid her feet, that resembled a pair of mobile lotus buds, and removing her (flowing) locks (off her eyes) with her left hand fingers, the princess coyly looked with the corners of her eyes at the kings arrived (on the occasion) and (while doing so) espied Śrī Kṛṣṇa (the immortal Lord). (54)
Śrī Kṛṣṇa snatched away the princess even as she sought to mount her chariot, unmindful of His adversaries (Śiśupāla, Jarāsandha and others), who stood gazing, and, having comfortably seated her in His (own) chariot bearing the emblem of Garuḍa (the carrier of Lord Viṣṇu), and setting at naught the whole host of Kṣatriyas (present there), Śrī Kṛṣṇa (the Spouse of Lakṣmī) then slowly departed (to Dvārakā) alongwith others headed by Balarāma, even as a lion would carry off its game from the midst of jackals. (55-56)
His proud adversaries, who were (all) under the domination of Jarāsandha, did not brook that discomfiture (of theirs) and (consequent) loss of reputation. (They said to one another), "Fie upon us in that our glory, although we continued to wield our bow and were as good as lions, has been snatched away by cowherds, who are no better than deer." (57)

Thus ends the fifty-third discourse, entitled "The Lord carries away Rukmiṇī",
in the latter half of Book Ten of the great and glorious Bhāgavata-Purāṇa,
otherwise known as the Paramahamsa-Sarhhitā.