॥ ॐ नमो भगवते वासुदेवाय ॥
॥ चतुःपञ्चाशत्तमोऽध्यायः - ५४ ॥
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Discourse LIV
Discomfiture of Śiśupāla's allies and Rukmi and the Espousal of Rukmiṇī
by Śrī Kṛṣṇa solemnized (Preamble)
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श्रीशुक उवाच ।
इति सर्वे सुसंरब्धा वाहानारुह्य दंशिताः ।
स्वैः स्वैर्बलैः परिक्रान्ता अन्वीयुर्धृतकार्मुकाः ॥ १॥
तानापतत आलोक्य यादवानीकयूथपाः ।
तस्थुस्तत्सम्मुखा राजन् विस्फूर्ज्य स्वधनूंषि ते ॥ २॥
अश्वपृष्ठे गजस्कन्धे रथोपस्थे च कोविदाः ।
मुमुचुः शरवर्षाणि मेघा अद्रिष्वपो यथा ॥ ३॥
पत्युर्बलं शरासारैश्छन्नं वीक्ष्य सुमध्यमा ।
सव्रीडमैक्षत्तद्वक्त्रं भयविह्वललोचना ॥ ४॥
प्रहस्य भगवानाह मा स्म भैर्वामलोचने ।
विनङ्क्ष्यत्यधुनैवैतत्तावकैः शात्रवं बलम् ॥ ५॥
तेषां तद्विक्रमं वीरा गदसङ्कर्षणादयः ।
अमृष्यमाणा नाराचैर्जघ्नुर्हयगजान् रथान् ॥ ६॥
पेतुः शिरांसि रथिनामश्विनां गजिनां भुवि ।
सकुण्डलकिरीटानि सोष्णीषाणि च कोटिशः ॥ ७॥
हस्ताः सासिगदेष्वासाः करभा ऊरवोऽङ्घ्रयः ।
अश्वाश्वतरनागोष्ट्रखरमर्त्यशिरांसि च ॥ ८॥
हन्यमानबलानीका वृष्णिभिर्जयकाङ्क्षिभिः ।
राजानो विमुखा जग्मुर्जरासन्धपुरःसराः ॥ ९॥
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Śrī Śuka began again : Riding on their mounts and surrounded each by his own troops, all the (aforesaid) kings, full of rage, ran with the foregoing words in (hot) pursuit (of Śrī Kṛṣṇa), wielding their bows and clad in armour. (1)
Seeing them rushing (after them), the celebrated generals of the Yādava army stood facing them, O king, twanging their bows. (2)
Like clouds pouring showers on mountains, the adversaries—who were (all) skilled soldiers, and rode on horseback, the shoulders of elephants and in their seat on the chariots—discharged volleys of shafts on the Yādava warriors. (3)
Perceiving the army of her Spouse screened by showers of arrows, Rukmiṇī (who had a slender waist) bashfully looked at His face with eyes confounded through fear. (4)
Laughing heartily the Lord said (to her), "Do not be afraid, O fair-eyed one ! The yonder army of the enemies will be destroyed just now with the help of your (own) troops." (5)
Intolerant of the aforementioned prowess of the enemies, Gada, Saṅkarṣaṇa (Balarāma) and other heroes (of the Yādava army) proceeded to strike with Nārācas (a particular type of arrows) the horses and elephants as well as the chariots (of the hostile army). (6)
There fell to the ground in tens of millions heads, adorned with earrings, diadems and turbans, hands—bearing swords, maces and bows—forearms, thighs and feet of car-warriors, horsemen and soldiers fighting on elephants, as well as heads of horses, mules, elephants, camels, donkeys and men (foot-soldiers). (7-8)
Their armies being beaten (thus) by the Vṛṣṇis, who were keen after victory, the kings led by Jarāsandha, turned their backs and withdrew (from the field of battle). (9) (1-9)
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शिशुपालं समभ्येत्य हृतदारमिवातुरम् ।
नष्टत्विषं गतोत्साहं शुष्यद्वदनमब्रुवन् ॥ १०॥
भो भोः पुरुषशार्दूल दौर्मनस्यमिदं त्यज ।
न प्रियाप्रिययो राजन् निष्ठा देहिषु दृश्यते ॥ ११॥
यथा दारुमयी योषिन्नृत्यते कुहकेच्छया ।
एवमीश्वरतन्त्रोऽयमीहते सुखदुःखयोः ॥ १२॥
शौरेः सप्तदशाहं वै संयुगानि पराजितः ।
त्रयोविंशतिभिः सैन्यैर्जिग्ये एकमहं परम् ॥ १३॥
तथाप्यहं न शोचामि न प्रहृष्यामि कर्हिचित् ।
कालेन दैवयुक्तेन जानन् विद्रावितं जगत् ॥ १४॥
अधुनापि वयं सर्वे वीरयूथपयूथपाः ।
पराजिताः फल्गुतन्त्रैर्यदुभिः कृष्णपालितैः ॥ १५॥
रिपवो जिग्युरधुना काल आत्मानुसारिणि ।
तदा वयं विजेष्यामो यदा कालः प्रदक्षिणः ॥ १६॥
एवं प्रबोधितो मित्रैश्चैद्योऽगात्सानुगः पुरम् ।
हतशेषाः पुनस्तेऽपि ययुः स्वं स्वं पुरं नृपाः ॥ १७॥
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Approaching Śiśupāla—who felt distressed as though his wedded wife had been abducted and was cheerless and dispirited, and whose face was withering (through melancholy)—Jarāsandha and others spoke to him (as follows):—(10)
"O tiger among men, shake off this despondency. Permanence of joy and sorrow is not seen in embodied beings, O king! (11)
(Just) as a puppet dances to the will of the showman, likewise does this creature exert according to the will of Providence so as to reap joy and sorrow. (12)
Having sustained defeat at the hands of Kṛṣṇa (a scion of Śūra) in as many as seventeen encounters, though followed by twenty-three Akṣauhīnis (each time), I won only one battle (viz., the last one). (13)
Yet I never grieve (over discomfiture) nor exult (over victory), knowing as I do the world to be ravaged by Them coupled with destiny. (14)
This time too we, (who are) leaders (even) of those commanding troops of warriors, have all been vanquished by the Yadus, protected by Kṛṣṇa, though accompanied by a small army. (15)
Time being favourable to them, the enemies (the Yadus) have won this time. We shall (likewise) excel them when time is particularly propitious (to us)." (16)
Thus admonished by friends, Śiśupāla (the ruler of Cedi) returned to his capital alongwith his (surviving) followers. Those (other) kings too, such as were surviving, (accompanied Śiśupāla to Cedi and) then returned each to his own capital. (17) (10-17)
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रुक्मी तु राक्षसोद्वाहं कृष्णद्विडसहन् स्वसुः ।
पृष्ठतोऽन्वगमत्कृष्णमक्षौहिण्या वृतो बली ॥ १८॥
रुक्म्यमर्षी सुसंरब्धः शृण्वतां सर्वभूभुजाम् ।
प्रतिजज्ञे महाबाहुर्दंशितः सशरासनः ॥ १९॥
अहत्वा समरे कृष्णमप्रत्यूह्य च रुक्मिणीम् ।
कुण्डिनं न प्रवेक्ष्यामि सत्यमेतद्ब्रवीमि वः ॥ २०॥
इत्युक्त्वा रथमारुह्य सारथिं प्राह सत्वरः ।
चोदयाश्वान् यतः कृष्णस्तस्य मे संयुगं भवेत् ॥ २१॥
अद्याहं निशितैर्बाणैर्गोपालस्य सुदुर्मतेः ।
नेष्ये वीर्यमदं येन स्वसा मे प्रसभं हृता ॥ २२॥
विकत्थमानः कुमतिरीश्वरस्याप्रमाणवित् ।
रथेनैकेन गोविन्दं तिष्ठ तिष्ठेत्यथाह्वयत् ॥ २३॥
धनुर्विकृष्य सुदृढं जघ्ने कृष्णं त्रिभिः शरैः ।
आह चात्र क्षणं तिष्ठ यदूनां कुलपांसन ॥ २४॥
कुत्र यासि स्वसारं मे मुषित्वा ध्वाङ्क्षवद्धविः ।
हरिष्येऽद्य मदं मन्द मायिनः कूटयोधिनः ॥ २५॥
यावन्न मे हतो बाणैः शयीथा मुञ्च दारीकाम् ।
स्मयन् कृष्णो धनुश्छित्त्वा षड्भिर्विव्याध रुक्मिणम् ॥ २६॥
अष्टभिश्चतुरो वाहान् द्वाभ्यां सूतं ध्वजं त्रिभिः ।
स चान्यद्धनुराधाय कृष्णं विव्याध पञ्चभिः ॥ २७॥
तैस्ताडितः शरौघैस्तु चिच्छेद धनुरच्युतः ।
पुनरन्यदुपादत्त तदप्यच्छिनदव्ययः ॥ २८॥
परिघं पट्टिशं शूलं चर्मासी शक्तितोमरौ ।
यद्यदायुधमादत्त तत्सर्वं सोऽच्छिनद्धरिः ॥ २९॥
ततो रथादवप्लुत्य खड्गपाणिर्जिघांसया ।
कृष्णमभ्यद्रवत्क्रुद्धः पतङ्ग इव पावकम् ॥ ३०॥
तस्य चापततः खड्गं तिलशश्चर्म चेषुभिः ।
छित्त्वासिमाददे तिग्मं रुक्मिणं हन्तुमुद्यतः ॥ ३१॥
दृष्ट्वा भ्रातृवधोद्योगं रुक्मिणी भयविह्वला ।
पतित्वा पादयोर्भर्तुरुवाच करुणं सती ॥ ३२॥
योगेश्वराप्रमेयात्मन् देव देव जगत्पते ।
हन्तुं नार्हसि कल्याण भ्रातरं मे महाभुज ॥ ३३॥
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Surrounded by an army (consisting of one Akṣauhiṇī) the mighty Rukmi, for his part, who hated Śrī Kṛṣṇa and did not brook his sister's being married (by Him) after the manner of the Rākṣasas, followed (close) upon the heels of Śrī Kṛṣṇa. (18)
Enraged and full of indignation, the mighty-armed Rukmi, who was clad in armour and armed with a bow, had undertaken the following vow within the hearing of all the kings (before they dispersed):—(19)
"Without making short work of Kṛṣṇa in an encounter and bringing back Rukmiṇī I shall not re-enter Kuṇḍinapura: solemnly do I declare this before you (all)." (20)
Saying so and mounting his chariot, he commanded the charioteer as follows:—"Drive the horses with despatch to the place where Kṛṣṇa may be; (for) there is going to be my encounter with him. (21)
With my sharp-pointed arrows today I shall take away the pride of valour of that most evil-minded cowherd, by whom my sister has been forcibly carried away." (22)
Pursuing the Lord in a single chariot forthwith the bragging fool, who did not know the extent of greatness of the almighty Lord, shouted out to Śrī Kṛṣṇa (the Protector of cows) saying "Stop ! Stop !!" (23)
(Nay,) drawing (the string of) his very tough bow at full length, he hit Śrī Kṛṣṇa with three arrows and said, "Wait a moment, my enemy, a (veritable) disgrace to the race of Yadu ! (24)
Having kidnapped my sister even as a crow would steal a sacrificial offering, where are you going ? I shall presently take away your pride, O fool, who are (so) wily and given to strategic fighting. (25)
Leave my sister before you bite the dust when struck with my arrows." Smilingly tearing his bow Śrī Kṛṣṇa pierced Rukmi with six arrows, his four horses with eight more, his charioteer with two and his ensign with three. Taking up another bow, he too hit Śrī Kṛṣṇa (back) with five shafts. (26-27)
Struck with those volleys of arrows, however, Śrī Kṛṣṇa (the immortal Lord) rent his bow asunder. He snatched yet another and the imperishable Lord cleft that too. (28)
The celebrated Śrī Hari (likewise) tore every weapon that he took up (subsequently one after another)—viz., an iron club, a sharp-edged spear, a pike, a sword and a shield, a javelin and a bludgeon. (29)
Then, leaping down from the chariot, sword in hand, he darted in rage at Śrī Kṛṣṇa with intent to kill Him, (even) as a moth would into a flame. (30)
While he was (thus) rushing (towards Him), the Lord split his sword and shield (too) into particles with His shafts and picked up a sharp-edged sword, in readiness to make short work of Rukmi. (31)
Overwhelmed with fear to behold this endeavour (on the part of Śrī Kṛṣṇa) to dispose of her brother, the virtuous Rukmiṇī fell at the feet of her Spouse and pitifully prayed (as follows):—(32)
"O Master of Yoga, O incomprehensible Lord of the universe, O blessed god of gods, O mighty-armed One ! You ought not to kill my brother." (33) (18-33)
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श्रीशुक उवाच ।
तया परित्रासविकम्पिताङ्गया
शुचावशुष्यन्मुखरुद्धकण्ठया ।
कातर्यविस्रंसितहेममालया
गृहीतपादः करुणो न्यवर्तत ॥ ३४॥
चैलेन बद्ध्वा तमसाधुकारिणं
सश्मश्रुकेशं प्रवपन् व्यरूपयत् ।
तावन्ममर्दुः परसैन्यमद्भुतं
यदुप्रवीरा नलिनीं यथा गजाः ॥ ३५॥
कृष्णान्तिकमुपव्रज्य ददृशुस्तत्र रुक्मिणम् ।
तथा भूतं हतप्रायं दृष्ट्वा सङ्कर्षणो विभुः ।
विमुच्य बद्धं करुणो भगवान् कृष्णमब्रवीत् ॥ ३६॥
असाध्विदं त्वया कृष्ण कृतमस्मज्जुगुप्सितम् ।
वपनं श्मश्रुकेशानां वैरूप्यं सुहृदो वधः ॥ ३७॥
मैवास्मान् साध्व्यसूयेथा भ्रातुर्वैरूप्यचिन्तया ।
सुखदुःखदो न चान्योऽस्ति यतः स्वकृतभुक् पुमान् ॥ ३८॥
बन्धुर्वधार्हदोषोऽपि न बन्धोर्वधमर्हति ।
त्याज्यः स्वेनैव दोषेण हतः किं हन्यते पुनः ॥ ३९॥
क्षत्रियाणामयं धर्मः प्रजापतिविनिर्मितः ।
भ्रातापि भ्रातरं हन्याद्येन घोरतरस्ततः ॥ ४०॥
राज्यस्य भूमेर्वित्तस्य स्त्रियो मानस्य तेजसः ।
मानिनोऽन्यस्य वा हेतोः श्रीमदान्धाः क्षिपन्ति हि ॥ ४१॥
तवेयं विषमा बुद्धिः सर्वभूतेषु दुर्हृदाम् ।
यन्मन्यसे सदाभद्रं सुहृदां भद्रमज्ञवत् ॥ ४२॥
आत्ममोहो नृणामेष कल्पते देवमायया ।
सुहृद्दुर्हृदुदासीन इति देहात्ममानिनाम् ॥ ४३॥
एक एव परो ह्यात्मा सर्वेषामपि देहिनाम् ।
नानेव गृह्यते मूढैर्यथा ज्योतिर्यथा नभः ॥ ४४॥
देह आद्यन्तवानेष द्रव्यप्राणगुणात्मकः ।
आत्मन्यविद्यया कॢप्तः संसारयति देहिनम् ॥ ४५॥
नात्मनोऽन्येन संयोगो वियोगश्चासतः सति ।
तद्धेतुत्वात्तत्प्रसिद्धेर्दृग्रूपाभ्यां यथा रवेः ॥ ४६॥
जन्मादयस्तु देहस्य विक्रिया नात्मनः क्वचित् ।
कलानामिव नैवेन्दोर्मृतिर्ह्यस्य कुहूरिव ॥ ४७॥
यथा शयान आत्मानं विषयान् फलमेव च ।
अनुभुङ्क्तेऽप्यसत्यर्थे तथाऽऽप्नोत्यबुधो भवम् ॥ ४८॥
तस्मादज्ञानजं शोकमात्मशोषविमोहनम् ।
तत्त्वज्ञानेन निर्हृत्य स्वस्था भव शुचिस्मिते ॥ ४९॥
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Śrī Śuka continued : With His feet thus clasped by Rukmiṇi—whose limbs were perceptibly shaking with terror, (nay,) whose mouth was being parched and throat choked through grief and whose gold necklace had been displaced through nervousness—the merciful Lord desisted (from His purpose). (34)
Binding the evil-doer with (his own) scarf, the Lord disfigured him by shaving him (with the blade of His sword) in such a way as to leave (intact) a part of his moustaches and locks. Meanwhile the chosen among the Yādava warriors (led by Balarāma) crushed the wonderful army of the enemy (even) as elephants would trample a lotus plant. (35)
Making their way into the presence of Śrī Kṛṣṇa, they found there Rukmi reduced to that (ignominious) plight and all but dead (through shame). Filled with pity to see him bound, the almighty Lord Saṅkarṣaṇa released him and spoke to Śrī Kṛṣṇa (thus):—(36)
"Kṛṣṇa I you have perpetrated an impious act abhorred by our race. (Partially) removing the moustaches and (curly) locks of a relative and (thereby) disfiguring him is tantamount to killing him. (37)
(Turning towards Rukmiṇi,) please do not take offence with us, O good lady, thinking of the disfiguration of your brother. None else is responsible for one's joy and sorrow; for a man reaps the fruit of his own doings (in the shape of pleasurable and painful experiences). (38)
A relative does not deserve death at the hands of his relative even if he has committed an offence deserving such treatment and should be let off. Why should he who stands killed by his own offence be killed again? (39)
Such is the code of conduct specially prescribed for the Kṣatriya race by Brahmā (the lord of created beings), by virtue of which even a brother is permitted to kill his (own brother). Hence it is (so) exceedingly cruel. (40)
(Reverting to Śrī Kṛṣṇa,) the proud alone, who are blinded by pride of torture, offer indignity to their relatives for the sake of dominion, land, (other movable) property, women, honour, dignity or any other consideration. (41)
(Turning to Rukmiṇi once more,) it is your differential outlook through which you, like an ignorant person, constantly bear ill-will, among all created beings, to those who are ill-disposed to you, and wish well to those who are kindly disposed to you (remaining neutral to those who are indifferent to you). (42)
By the Lord's Māyā (deluding potency) is engendered this self-deception in the mind of those who are identified with the body, that a certain individual is your friend, another your enemy and a third, neutral to you. (43)
Indeed the transcendent Self, which is but common to all embodied beings, is perceived by the ignorant as varied, even as a luminary (such as the sun or the moon) is viewed as different (in relation to the different vessels full of water in which the luminary is reflected), or as the sky is conceived as different (in relation to the different apartments or jars in which it is enclosed).(44)
This (objective) body (psycho-physical organism), constituted as it is of physical substances (the five gross elements), the (five) senses and the objects of their perception (viz., sound, touch, sight, taste and smell), and has a beginning and an end, and which has been projected through ignorance on the Self, subjects the soul (which is essentially free from birth and death) to metempsychosis. (45)
There is no union or disunion of the Self with or from any other substance (such as the body, or the eye with which it is perceived), there being no such substance (other than the Self), O virtuous lady, and the appearance of such other substances (as the body or the eyes) being attributable to the Self (alone), (just) as there is no union or disunion of the sun with or from the eye and colour (both of which owe their existence and appearance to the sun itself). (46)
Changes commencing from birth (and ending in death) pertain to the body alone and never to the soul, (just) as waxing and waning etc., pertain to the phases (of the moon) and not to the moon itself (which is ever the same). And indeed death (of the body) is attributed to the soul in the same way as the total disappearance of illumination is spoken of as Amāvasyā (denoting the disappearance of the moon itself). (47)
(Just) as a dreaming man perceives his own self (as invested with a body etc.) as well as the objects of perception (sound, taste and so on), and also experiences pleasure, pain etc. as the fruit of his past doings), even though none of these (really) exists (not even the body through which he seems to enjoy the pleasures etc., his actual body lying inert all the while), so does the ignorant Jīva undergo transmigration. (48)
Therefore, completely getting rid—through realization of Truth—of grief born of ignorance, that withers and infatuates the soul, be consoled, O young lady of beautiful smiles ! (49) (34-49)
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श्रीशुक उवाच ।
एवं भगवता तन्वी रामेण प्रतिबोधिता ।
वैमनस्यं परित्यज्य मनो बुद्ध्या समादधे ॥ ५०॥
प्राणावशेष उत्सृष्टो द्विड्भिर्हतबलप्रभः ।
स्मरन् विरूपकरणं वितथात्ममनोरथः ॥ ५१॥
चक्रे भोजकटं नाम निवासाय महत्पुरम् ।
अहत्वा दुर्मतिं कृष्णमप्रत्यूह्य यवीयसीम् ।
कुण्डिनं न प्रवेक्ष्यामीत्युक्त्वा तत्रावसद्रुषा ॥ ५२॥
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Śrī Śuka went on : Shaking off disconsolation when thus comforted by Lord Balarāma, the slim lady eased her mind by recourse to reason. (50)
Allowed to escape with life alone, his army as well as his glory having been smashed by his enemies (the Yadus), and his own hopes belied, and brooding over his disfigurement, Rukmi built for his residence a large city, Bhojakaṭa by name. (Solemnly) declaring that he would not (re-) enter Kuṇḍinapura without killing the evil-minded Kṛṣṇa and recovering Rukmiṇi (his younger sister), he lived there in a spirit of indignation. (51-52) (50-52)
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भगवान् भीष्मकसुतामेवं निर्जित्य भूमिपान् ।
पुरमानीय विधिवदुपयेमे कुरूद्वह ॥ ५३॥
तदा महोत्सवो नॄणां यदुपुर्यां गृहे गृहे ।
अभूदनन्यभावानां कृष्णे यदुपतौ नृप ॥ ५४॥
नरा नार्यश्च मुदिताः प्रमृष्टमणिकुण्डलाः ।
पारिबर्हमुपाजह्रुर्वरयोश्चित्रवाससोः ॥ ५५॥
सा वृष्णिपुर्युत्तभितेन्द्रकेतुभि-
र्विचित्रमाल्याम्बररत्नतोरणैः ।
बभौ प्रतिद्वार्युपकॢप्तमङ्गलै-
रापूर्णकुम्भागुरुधूपदीपकैः ॥ ५६॥
सिक्तमार्गा मदच्युद्भिराहूतप्रेष्ठभूभुजाम् ।
गजैर्द्वाःसु परामृष्टरम्भापूगोपशोभिता ॥ ५७॥
कुरुसृञ्जयकैकेयविदर्भयदुकुन्तयः ।
मिथो मुमुदिरे तस्मिन् सम्भ्रमात्परिधावताम् ॥ ५८॥
रुक्मिण्या हरणं श्रुत्वा गीयमानं ततस्ततः ।
राजानो राजकन्याश्च बभूवुर्भृशविस्मिताः ॥ ५९॥
द्वारकायामभूद्राजन् महामोदः पुरौकसाम् ।
रुक्मिण्या रमयोपेतं दृष्ट्वा कृष्णं श्रियःपतिम् ॥ ६०॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां दशमस्कन्धे उत्तरार्धे रुक्मिण्युद्वाहे
चतुःपञ्चाशत्तमोऽध्यायः ॥ ५४॥
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Having thus completely routed (hostile) kings and brought Rukmiṇi (the daughter of Bhīṣmaka) to Dwārakā, the Lord espoused her with due ceremony, O jewel among the Kurus ! (53)
Great was the festivity on that occasion in the house of all men at Dwārakā (the city of the Yadus), who cherished exclusive devotion to Śrī Kṛṣṇa, the Ruler of the Yadus, O protector of men! (54)
Full of joy and adorned with ear-rings made of highly polished gems, men as well as women brought (valuable) presents for the bride and the Bridegroom, who were clad in picturesque (bridal) attire. (55)
That city of the Vṛṣṇis put up a smart appearance with flags raised in honour of Indra, picturesque wreaths, tapestries and bejewelled ornamental arches, auspicious articles (such as fried grains of paddy, sprouts of barley and flowers etc.) placed in front of every door as well as with pitchers full of water, aloe-wood burning as incense and lights. (56)
It had its roads moistened by the elephants, shedding temporal juice, of invited friendly kings, and was graced with tall plantain and areca-nut trees set up at the entrances. (57)
Among those running to and fro through excitement in that city the Kurus, the Sṛñjayas, the Kaikeyas, the Vidarbhas, the Yadus and the Kuntis rejoiced to meet one another. (58)
Hearing the story how Rukmiṇī was carried off (by Śrī Kṛṣṇa), which was being sung at every place, the (assembled) princes and princesses felt greatly astonished. (59)
Great was the jubilation, O king, among the citizens in Dvārakā at the sight of Śrī Kṛṣṇa, the Spouse of Śrī (the goddess of beauty and prosperity), united (in wedlock) with Rukmiṇī, who was no other than (the said) Goddess Lakṣmī. (60)
Thus ends the fifty-fourth discourse, forming part of the story of Rukmiṇī's wedding, in the latter half of Book Ten of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahārṣa-Sarhhitā. (53-60)
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