श्रीमद्भागवतमहापुराणम् दशम: स्कन्ध: चतु:पञ्चाशत्तम: अध्याय: श्री शुक उवाच - Shree Shuka said - इति सर्वे सुसंरब्धा वाहनारुह्य दंशिता: ।
स्वै: स्वैर्बलै: परिक्रान्ता अन्वीयुर्धृतकार्मुका: ॥१॥
इति सर्वे सुसंरब्धा thus, all of them well enraged
वाहन्-आरुह्य दंशिता: their mounts mounting, armoured स्वै: स्वै:-बलै: परिक्रान्ता by own troops surrounded, अन्वीयु:-धृत-कार्मुका: followed carrying the bows Thus, all of them were pretty enraged, they mounted their mounts, armoured, carrying their bows, and surrounded by their own troops, followed Shree Krishna.


तानापतत आलोक्य यादवानीकयूथपा: ।
तस्थुस्तत्संमुखा राजन्विस्फूर्ज्य स्वधनूंषि ते ॥२॥
तान्-आपतत आलोक्य them coming, seeing,
यादव-अनीक-यूथपा: the Yaadavaas army generals, तस्थु:-तत्-संमुखा: राजन् stood in their front, O King! विस्फूर्ज्य स्व-धनूंषि ते twanging own bows, they Seeing them coming, the generals of the Yadus' army, stood facing them, and they twanged their own bows.


अश्वपृष्ठे गजस्कन्धे रथोपस्थे च कोविदा: ।
मुमुचु: शरवर्षाणि मेघा अद्रिष्वपो यथा ॥३॥
अश्व-पृष्ठे गज-स्कन्धे on horse backs, elephant shoulders
रथ-उपस्थे च कोविदा: chariots' seats and the well versed (warriors) मुमुचु: शर-वर्षाणि charged arrows rains, मेघा: अद्रिषु-अप: यथा clouds on mountain tops water just as The well versed warriors charged rains of arrows on the backs of the horses, shoulders of the elephants, and on the seats of the chariots, just as the clouds rain water on the tops of the mountains.


पत्युर्बलं शरासारैश्छन्नं वीक्ष्य सुमध्यमा ।
सव्रीडमैक्षत्तद्वक्त्रं भयविह्वललोचना ॥४॥
पत्यु:-बलम् शर-आसारै:- husband's army by the arrows raining
छन्नम् वीक्ष्य सुमध्यमा covered seeing, the slender waisted, सव्रीडम्-ऐक्षत-तत्-वक्त्रम् shyly looked at His face भय-विह्वल-लोचना with fear overcome eyes The slender waisted Rukmini saw her husband's army covered by the raining arrows, and she shyly looked at His face, her eyes overcome with fear.


प्रहस्य भगवानाह मा स्म भैर्वामलोचने ।
विनङ्क्ष्यत्यधुनैवैतत् तावकै: शात्रवं बलम् ॥५॥
प्रहस्य भगवान्-आह laughing, The Lord said,
मा स्म भै:-वाम-लोचने do not fear, O fair-eyed One! विनङ्क्ष्यति-अधुना-एव-एतत् will destroy, now only, this तावकै: शात्रवम् बलम् your the enemies, army Laughingly, The Lord said, 'O fair-eyed One! Do not fear. Just now your own army will destroy the army of the enemies.'


तेषां तद्विक्रमं वीरा गदसङ्कर्षणादय: ।
अमृष्यमाणा नाराचैर्जघ्नुर्हयगजान् रथान् ॥६॥
तेषाम् तत्-विक्रमम् वीरा: their that prowess, the heroes,
गद-सङ्कर्षण-आदय: Gada, Balaraama and others, अमृष्यमाणा: नाराचै:- not tolerating, with special arrows जघ्नु:-हय-गजान् रथान् killed the horses, elephants and the chariots The heroes, Gada, Balaraama and others did not tolerate this prowess of theirs and struck them with special arrows, Naaraachas, and killed the horses, elephants and the chariots.


पेतु: शिरांसि रथिनामश्विनां गजिनां भुवि ।
सकुण्डलकीरीटानि सोष्णीषाणि च कोटिश: ॥७॥
पेतु: शिरांसि रथिनाम्- fell heads of the chariot mounted,
अश्विनाम् गजिनाम् भुवि horses mounted, elephants mounted, on the earth सकुण्डल-कीरीटानि with ear-rings, diadems, सोष्णीषाणि च कोटिश: turbans and in tens of thousands The heads of those mounted on the chariots, horses and the elephants, fell on the ground in tens of thousands, with ear-rings, diadems and turbans.


हस्ता: सासिगदेष्वासा: करभा ऊरवोऽङ्घ्रय: ।
अश्वाश्वतरनागोष्ट्रखरमर्त्यशिरांसि च ॥८॥
हस्ता: स-असि-गदे-इष्वासा: hands, with swords, mace, bows,
करभा: ऊरव:-अङ्घ्रय: forearms, thighs and feet अश्व-अश्वतर नाग-उष्ट्र- horses, mules, elephants, camels, खर-मर्त्य-शिरांसि च donkeys, men's heads and Hands, with swords, mace, bows, forearms, thighs feet and heads of men, and horses, mules, elephants, camels, donkeys, fell on the ground.


हन्यमानबलानीका वृष्णिभिर्जयकाङ्क्षिभि: ।
राजानो विमुखा जग्मुर्जरासन्धपुर:सरा ॥९॥
हन्यमान-बल-अनीका being killed, the soldiers, armies,
वृष्णिभि:-जय-काङ्क्षिभि: by the Vrishnees, victory coveting राजान: विमुखा: जग्मु:- the kings turned backs and went जरासन्ध-पुर:सरा by Jaraasandha led The soldiers and armies were killed by the Vrishnees, who were eager to win, and the kings followed Jaraasandha, and turned their backs, and retreated.


शिशुपालं समभ्येत्य हृतदारमिवातुरम् ।
नष्टत्विषं गतोत्साहं शुष्यद्वदनमब्रुवन् ॥१०॥
शिशुपालम् समभ्येत्य Shishupaala going to,
हृत-दारम्-इव-आतुरम् abducted wife like worried, नष्ट-त्विषम् गत-उत्साहम् lost cheer, without enthusiasm, शुष्यत्-वदनम्-अब्रुवन् withering face, said They, Jaraasandha and others went to Shishupaala, who was worried as though his wife was abducted, and so had lost all cheer and enthusiasm, and whose face was withering, said,…..


भो भो: पुरुषशार्दूल दौर्मनस्यमिदं त्यज ।
न प्रियाप्रिययो राजन् निष्ठा देहिषु दृश्यते ॥११॥
भो भो: पुरुष-शार्दूल 'O tiger among men!
दौर्मनस्यम्-इदम् त्यज disheartedness this give up न प्रिय-अप्रिययो: राजन् not in the favourable and unfavourable निष्ठा देहिषु दृश्यते O King! Permanence in beings is seen' 'O Tiger among men! Give up this disheartedness. O King! Permanence in the favourable and unfavourable for the embodied beings is not seen.'


यथा दारुमयी योषिन्नृत्यते कुहकेच्छया ।
एवमीश्वरतन्त्रोऽयमीहते सुखदु:खयो: ॥१२॥
यथा दारुमयी योषित्- just as a wooden girl (puppet)
नृत्यते कुहक-इच्छया dances at the showman's will एवम्-ईश्वर-तन्त्र:-अयम्- like that by Providence subjected, this (being) ईहते सुख-दु:खयो: reaps joy and sorrow Just as a puppet dances at the will of the showman, so also, this being reaps joy and sorrow subjected to the will of Providence.


शौरे: सप्तदशाहं वै संयुगानि पराजित: ।
त्रयोविंशतिभि: सैन्यैर्जिग्य एकमहं परम् ॥१३॥
शौरे: सप्तदश-अहम् of The Scion of the Shoora's, Krishna, seventeen, I,
वै संयुगानि पराजित: certainly battles was defeated त्रयोविंशतिभि: सैन्यै:- with twenty three armies, जिग्ये एकम्-अहम् परम् won one I, the last I was certainly defeated by the Scion of the Shooras', Krishna, in the battle, seventeen times, even though I had twenty three armies, I won the last one only.


तथाप्यहं न शोचामि न प्रहृष्यामि कर्हिचित् ।
कालेन दैवयुक्तेन जानन् विद्रावितं जगत् ॥१४॥
तथा-अपि-अहम् न शोचामि then also, I do not grieve,
न प्रहृष्यामि कर्हिचित् nor am elated at all कालेन दैव-युक्तेन by Time and Providence coupled with जानन् विद्रावितं जगत् knowing, enslaved is the world Yet I do not grieve nor am I elated, knowing that, by Time coupled by Providence, is enslaved the world.


अधुनापि वयं सर्वे वीरयूथपयूथपा: ।
पराजिता: फल्गुतन्त्रैर्यदुभि: कृष्णपालितै: ॥१५॥
अधुना-अपि वयम् सर्वे now even, we, all
वीर-यूथप-यूथपा: warriors, of the armies' the generals पराजिता: फल्गु-तन्त्रै:- are defeated by meagre army यदुभि: कृष्ण-पालितै: of the Yadus' by Krishna protected This time also, all of us, the warrior generals of the armies, have been defeated by the meagre army of the Yadus', protected by Krishna.


रिपवो जिग्युरधुना काल आत्मानुसारिणि ।
तदा विजेष्यामो यदा काल: प्रदक्षिण: ॥१६॥
रिपव: जिग्यु:-अधुना the enemies won, now, (when)
काले आत्म-अनुसारिणि the Time for themselves is favourable, तदा विजेष्याम: then, we will win यदा काल: प्रदक्षिण: when the Time is right The enemies have won because the Time was favourable to themselves. We will win then, when the Time is right for us.


एवं प्रबोधितो मित्रैश्चैद्योऽगात् सानुग: पुरम् ।
हतशेषा: पुनस्तेऽपि ययु: स्वं स्वं पुरं नृपा: ॥१७॥
एवम् प्रबोधित: मित्रै:- thus, made to understand, by friends,
चैद्य:-अगात् स-अनुग: पुरम् Chaidya, went with followers, to the city हत-शेषा: पुन:-ते अपि (after being) killed, the rest, again, they also ययु: स्वम् स्वम् पुरम् नृपा: went to their own cities the kings Thus, made to understand, Shishupaala, the king of Chedi, with his followers, returned to his own city. Those kings who survived after those who were killed, they also, then, went away to their own cities.


रुक्मी तु राक्षसोद्वाहं कृष्णद्विडसहन् स्वसु: ।
पृष्ठतोऽन्वगमत् कृष्णमक्षौहिण्या वृतो बली ॥१८॥
रुक्मी तु राक्षस-उद्वाहम् Rukmi, whereas, the Raakshasa wedding,
कृष्ण-द्विड्-असहन् स्वसु: Krishna's anti, not entertaining, sister's पृष्ठत:-अन्वगमत् कृष्णम्- from behind followed Krishna, अक्षौहिण्या वृत: बली with Akshauhinee (army) surrounded, the mighty Whereas, the mighty Rukmi, anti to Krishna, did not entertain his sister's wedding by the Raakshasa manner, and from behind followed Krishna, surrounded by the Akshauhinee army.


रुक्म्यमर्षी सुसंरब्ध: शृण्वतां सर्वभूभुजाम् ।
प्रतिजज्ञे महाबाहुर्दंशित: सशरासन: ॥१९॥
रुक्मी-अमर्षी सुसंरब्ध: Rukmi, the intolerant, well enraged,
शृण्वताम् सर्व-भूभुजाम् in the hearing of all the kings प्रतिजज्ञे महा-बाहु:- promised the mighty armed, दंशित: सशरासन: armoured and armed with the bow The mighty armed, armoured and armed with a bow, Rukmi, the intolerant, was well enraged, and in the hearing of all the kings, promised,…..


अहत्वा समरे कृष्णमप्रत्यूह्य च रुक्मिणीम् ।
कुण्डिनं न प्रवेक्ष्यामि सत्यमेतद् ब्रवीमि व: ॥२०॥
अहत्वा समरे कृष्णम्- without killing, in the battle, Krishna,
अप्रत्यूह्य च रुक्मिणीम् not bringing back and Rukmini, कुण्डिनम् न प्रवेक्ष्यामि in Kundini not, will enter, सत्यम्-एतद् ब्रवीमि व: truth, this am saying to you all 'I am saying this truth to you all, that I will not enter Kundini, if I do not kill Krishna in battle, and do not bring back Rukmini.'


इत्युक्त्वा रथमारुह्य सारथिं प्राह सत्वर: ।
चोदयाश्वान् यत: कृष्णस्तस्य मे संयुगं भवेत् ॥२१॥
इति-उक्त्वा रथम्-आरुह्य this saying, the chariot mounting,
सारथिम् प्राह सत्वर: to the charioteer, said, quickly चोदय-अश्वान् यत: कृष्ण:- take the horses where Krishna is, तस्य मे संयुगम् भवेत् his mine encounter will be Saying this, he mounted the chariot, and said to the charioteer, 'Quickly take the horses to where Krishna is, may there be my encounter with Him.'


अद्याहं निशितैर्बाणैर्गोपालस्य सुदुर्मते: ।
नेष्ये वीर्यमदं येन स्वसा मे प्रसभं हृता ॥२२॥
अद्य-अहम् निशितै:-बाणै:- today, I, by sharp arrows,
गोपालस्य सुदुर्मते: of the cowherd, of the evil minded नेष्ये वीर्य-मदम् will take away the power pride येन स्वसा मे प्रसभम् हृता by Whom sister mine forcefully carried away Today, by sharp arrows, I will take away the pride of power of the evil minded cowherd, by Whom my sister was forcefully carried away.


विकत्थमान: कुमतिरीश्वरस्याप्रामाणवित् ।
रथेनैकेन गोविन्दं तिष्ठ तिष्ठेत्यथाह्वयत् ॥२३॥
विकत्थमान: कुमति:- bragging, the evil minded,
ईश्वरस्य-अप्रामाण-वित् of The Lord's, glory not knowing रथेन-एकेन गोविन्दम् on chariot one, to Govinda तिष्ठ तिष्ठ-इति-अथ-आह्वयत् 'Stop! Stop!' thus then called The evil minded Rukmi kept bragging, not knowing the great glory of The Almighty Lord. Then mounted on a single chariot, he called after Him, 'Stop! stop!'.


धनुर्विकृष्य सुदृढं जघ्ने कृष्णं त्रिभि: शरै: ।
आह चात्र क्षणं तिष्ठ यदूनां कुलपांसन ॥२४॥
धनु:-विकृष्य सुदृढम् the bow drawing of the tough,
जघ्ने कृष्णम् त्रिभि: शरै: hit Krishna with three arrows आह च-अत्र क्षणम् तिष्ठ said, and 'Here, for a moment tarry, यदून्नाम् कुल-पांसन of the Yadu race a disgrace' Drawing the string of the tough bow, he hit Krishna with three arrows, and said, 'O Disgrace of the Yadu's race! tarry here for a moment.'


कुत्र यासि स्वसारं मे मुषित्वा ध्वाङ्क्षवत्-हवि: ।
हरिष्येऽद्य मदं मन्द मायिन: कूटयोधिन: ॥२५॥
कुत्र यासि स्वसारम् मे ’Where do You go, sister my
मुषित्वा ध्वाङ्क्ष-वत्-हवि: steeling, crow like the oblations हरिष्ये मदम् मन्द will your pride, O foolish मायिन: कूट-योधिन: sorcerer, strategic fighter 'O foolish sorcerer, strategic fighter, where are You going, steeling my sister like a crow steals the sacrificial offerings. I will soon destroy Your pride.'


यावन्न मे हतो बाणै: शयीथा मुञ्च दारिकाम् ।
स्मयन् कृष्णो धनुश्छित्त्वा षड्भिर्विव्याध रुक्मिणम् ॥२६॥
यावत्-न मे हत: बाणै: till not by my hit with arrows,
शयीथा मुञ्च दारिकाम् lay down, leave the sister स्मयन् कृष्ण: धनु:-छित्त्वा smilingly, Krishna, the bow shattered षड्भि:-विव्याध रुक्मिणम् by six (arrows) pierced Rukmi 'Before I hit You with arrows and make You lie on the ground, leave my sister.' Krishna smilingly charged six arrows and shattered his bow and pierced Rukmi.


अष्टभिश्चतुरो वाहान् द्वाभ्यां सूतं ध्वजं त्रिभि: ।
स चान्यद् धनुरादाय कृष्णं विव्याध पञ्चभि: ॥२७॥
अष्टभि:-चतुर: वाहान् by eight the four vehicles,
द्वाभ्याम् सूतम् ध्वजम् त्रिभि: by two the charioteers, the flag by three, स: च-अन्यत् धनु:-आदाय he and another bow, taking, कृष्णम् विव्याध पञ्चभि: Krishna pierced by five Krishna hit his four vehicles with eight arrows, and the charioteers by two, and the flags by three. He, Rukmi, took another bow and pierced Krishna with five arrows.


तैस्ताडित: शरौघैस्तु चिच्छेद धनुरच्युत: ।
पुनरन्यदुपादत्त तदप्यच्छिनदव्यय: ॥२८॥
तै:-ताडित: शर-औघै:-तु by those hit, arrow vollies, then,
चिच्छेद धनु:-अच्युत: broke the bow, The Immortal पुन:-अन्यत्-उपादत्त again another took, तत्-अपि-अच्छिनत्-अव्यय: that also shattered, The imperishable Lord The Immortal Lord then, by a volley of arrows hit, and broke that bow. Rukmi again took another bow. The Imperishable Lord shattered that also.


परिघं पट्टिशं शूलं चर्मासी शक्तितोमरौ ।
यद् यदायुधमादत्त तत् सर्वं सोऽच्छिनद्-हरि: ॥२९॥
परिघम् पट्टिशम् शूलम् the iron club, spear, pike,
चर्म-असी शक्ति-तोमरौ shield, sword, javelin, bludgeon यत् यत्-आयुधम्-आदत्त which ever weapon took up, तत् सर्वम् स:-अच्छिनत्-हरि: that all He, tore Shree Hari The iron club, spear, pike, shield, sword, javelin and bludgeon, all those weapons, that he took up, He, Shree Hari tore them apart.


ततो रथादवप्लुत्य खड्गपाणिर्जिघांसया ।
कृष्णमभ्यद्रवत् क्रुद्ध: पतङ्ग इव पावकम् ॥३०॥
तत: रथात्-अवप्लुत्य then, jumping down,
खड्ग-पाणि:-जिघांसया with sword in hand, eager to kill कृष्णम्-अभ्यद्रवत् क्रुद्ध: Krishna, ran enraged पतङ्ग: इव पावकम् moth like in fire Then, jumping down from the chariot, enraged, eager to kill Krishna, he ran towards Him as a moth goes towards the fire flame.


तस्य चापतत: खड्गं तिलशश्चर्म चेषुभि: ।
छित्त्वासिमाददे तिग्मं रुक्मिणं हन्तुमुद्यत: ॥३१॥
तस्य च-आपतत: खड्गम् his and falling sword,
तिलश:-चर्म च-इषुभि: bit by bit, shield and by arrows, छित्त्वा-असिम्-आददे तिग्मम् split, sword took, sharp रुक्मिणम् हन्तुम्-उद्यत: Rukmi to kill impatient When by His arrows, Rukmi's sword and shield were split, and fell bit by bit, He took up a sharp sword impatient to kill Rukmi.


दृष्ट्वा भ्रातृवधोद्योगं रुक्मिणी भयविह्वला ।
पतित्वा पादयोर्भर्तुरुवाच करुणं सती ॥३२॥
दृष्ट्वा भ्रातृ-वध-उद्योगम् seeing, the brother to kill endeavour,
रुक्मिणी भय-विह्वला Rukmini by fear overcome पतित्वा पादयो:-भर्तु:- falling on the feet of (her) husband, उवाच करुणम् सती said, with pity, the virtuous The virtuous Rukmini was overcome with fear on seeing the endeavour of Krishna to kill her brother. She fell on the feet of her husband and with pity said,….


योगेश्वराप्रमेयात्मन् देवदेव जगत्पते ।
हन्तुं नार्हसि कल्याण भ्रातरं मे महाभुज ॥३३॥
योगेश्वर-अप्रमेय-आत्मन् ’O Yoga Master! O Incomprehensible Self!
देव-देव जगत्-पते O God of gods! of the universe The Lord! हन्तुम् न-अर्हसि कल्याण to kill not ought, O Blessed One! भ्रातरम् मे महा-भुज brother, mine, O Mighty armed One!' O Master of Yoga! O Incomprehensible Self! O God of gods! O Lord of the universe! O Blessed One! O Mighty armed One! You ought not kill my brother.'


श्री शुक उवाच - Shree Shuka said - तया परित्रासविकम्पिताङ्गया शुचावशुष्यन्मुखरुद्धकण्ठया ।
कातर्यविस्रंसितहेममालया गृहीतपाद: करुणो न्यवर्तत ॥३४॥
तया परित्रास-विकम्पित-अङ्गया by her, by fear, shivering bodied
शुचा-अवशुष्यत्-मुख- by sorrow parched mouth रुद्ध-कण्ठया choked throat, कातर्य-विस्रंसित-हेम-मालया by nervousness, displaced golden necklace गृहीत-पाद: करुण: clasping the feet, The Merciful Lord न्यवर्तत desisted The Merciful Lord, Whose feet were clasped by her, whose body was shivering with fear, mouth was parched with sorrow, and the throat was choked, and by nervousness her golden necklace was displaced, He desisted from killing Rukmi.


चैलेन बद्ध्वा तमसाधुकारिणं सश्मश्रुकेशं प्रवपन् व्यरूपयत् ।
तावन्ममर्दु: परसैन्यमद्भुतं यदुप्रवीरा नलिनीं यथा गजा: ॥३५॥
चैलेन बद्ध्वा तम्-असाधु-कारिणम् by cloth binding, him, the evil doer,
स-श्मश्रु-केशम् with moustaches and hair प्रवपन् व्यरूपयत् shaved, disfigured, तावत्-ममर्दु: पर-सैन्यम्- meanwhile, crushed the enemies' armies, अद्भुतम् यदु-प्रवीरा: wonderful, नलिनीम् यथा गजा: lotus plant like the elephant He, the evil doer was bound by his own scarf, and disfigured by his moustache and hair shaved. The experts warriors of the Yadus', meanwhile, crushed the wonderful army of the enemy, like an elephant would crush the lotus plant.


कृष्णान्तिकमुपव्रज्य ददृशुस्तत्ररुक्मिणम् ।
तथाभूतं हतप्रायं दृष्ट्वा सङ्कर्षणो विभु: ।
विमुच्य बद्धं करुणो भगवान् कृष्णमब्रवीत् ॥३६॥
कृष्ण-अन्तिकम्-उपव्रज्य in Krishna's presence going near,
ददृशु:-तत्र-रुक्मिणम् saw, there Rukmi, तथा-भूतम् हत-प्रायम् in that state, dead almost, दृष्ट्वा सङ्कर्षण: विभु: seeing, Balaraama, The Almighty विमुच्य बद्धम् करुण: releasing the bondage, compassionate भगवान् कृष्णम्-अब्रवीत् The Lord, to Krishna said,… The Yadu's went in the presence of Krishna, and there, near Him saw Rukmi in a pitiable state, bound and dead like. Seeing him thus, Almighty Balaraama compassionately released him of the bondage and said to Krishna.


असाध्विदं त्वया कृष्ण कृतमस्मज्जुगुप्सितम् ।
वपनं श्मश्रुकेशानां वैरूप्यं सुहृदो वध: ॥३७॥
असाधु-इदम् त्वया कृष्ण 'improper this, by You, O Krishna
कृतम्-अस्मत्-जुगुप्सितम् is done, for us unworthy वपनम् श्मश्रु-केशानाम् shaving of moustache and hair, वैरूप्यम् सुहृद: वध: and to disfigure of relatives is killing (them)' "O Krishna! This is a very impious act done by You, and is unworthy of us. The shaving off of the moustache and hair, and so disfiguring a relative, is as good as killing him.'


मैवास्मान् साध्व्यसूयेथा भ्रातुर्वैरूप्यचिन्तया ।
सुखदु:खदो न चान्योऽस्ति यत: स्वकृतभुक् पुमान् ॥३८॥
मा-एव-अस्मान् साध्वि- may not thus, by us, O Virtuous lady!
असूयेथा भ्रातु:-वैरूप्य-चिन्तया be offended, by brother's disfiguring remorse, सुख-दु:ख-द: न च-अन्य:-अस्ति joy and sorrow giver, not and anyone else is यत: स्व-कृत-भुक् पुमान् because own action results reaps a man 'O Virtuous lady! do not thus, be offended by us, with the remorse of the disfiguring of your brother. No one is the giver of joy or sorrow, a man himself reaps the results of his own actions.'


बन्धुर्वधार्हदोषोऽपि न बन्धोर्वधमर्हति ।
त्याज्य: स्वेनैव दोषेण हत: किं हन्यते पुन: ॥३९॥
बन्धु:-वध-अर्ह-दोष:-अपि by a relative, death deserving, at fault though,
न बन्धो:-वधम्-अर्हति not of a relative, death deserve त्याज्य: स्वेन-एव दोषेण should be left alone, by his won fault हत: किम् हन्यते पुन: is killed, what by killing again Even though a relative is at fault and deserves death, he does not deserve death from a relative. He should be left to himself. He is killed by his own misdeeds, what is the use of killing him again?


क्षत्रियाणामयं धर्म: प्रजापतिविनिर्मित: ।
भ्रातापि भ्रातरं हन्याद् येन घोरतरस्तत: ॥४०॥
क्षत्रियाणाम्-अयम् धर्म: for the Kshatriyas, this code of conduct
प्रजापति-विनिर्मित: by Brahmaa is created, भ्राता-अपि भ्रातरम् हन्यात् a brother also a brother may kill, येन घोरतर:-तत: by which, exceedingly cruel that For the Kshatriyas, the code of conduct prescribed by Brahmaa is that a brother may kill even his bother. Saying so is exceedingly cruel.


राजस्य भूमेर्वित्तस्य स्त्रियो मानस्य तेजस: ।
मानिनोऽन्यस्य वा हेतो: श्रीमदान्धा: क्षिपन्ति हि ॥४१॥
राजस्य भूमे:-वित्तस्य for kingdom, land, wealth,
स्त्रिय: मानस्य तेजस: women, honour, dignity, मानिन:-अन्यस्य वा हेतो: the proud, or for other purpose, श्रीमद्-अन्धा: क्षिपन्ति हि dignity blinded, insult indeed The dignity blinded proud people, for the sake of kingdom, land, wealth, women, honour, dignity, indeed, insult others.


तवेयं विषमा बुद्धि: सर्वभूतेषु दुर्हृदाम् ।
यन्मन्यसे सदाभद्रं सुहृदां भद्रमज्ञवत् ॥४२॥
तव-इयम् विषमा बुद्धि: your this, differentiating outlook,
सर्व-भूतेषु दुर्हृदाम् for all beings ill will (holding) यत्-मन्यसे सदा-अभद्रम् that (you) understand, always the wrong सुहृदाम् भद्रम्-अज्ञवत् of the dear ones, as right, like an ignorant It is this differentiating out look by which you hold ill will for all beings, and like an ignorant person, you consider the wrong deeds of the dear ones, as right.


आत्ममोहो नृणामेष कल्प्यते देवमायया ।
सुहृद् दुर्हृदुदासीन इति देहात्ममानिनाम् ॥४३॥
आत्म-मोह: नृणाम्-एष: self deception of the people, of people, this,
कल्प्यते देव-मायया is generated by The Lord's Maayaa सुहृत्-दु:हृद्-उदासीन a friend, a foe, an indifferent इति देह-आत्म-मानिनाम् this, by body as self identifying This self deception of the people, is generated by the Maayaa of The Lord. The classification of a friend, a foe or an indifferent person comes by identifying the self to the body.


एक एव परो ह्यात्मा सर्वेषामपि देहिनाम् ।
नानेव गृह्यते मूढैर्यथा ज्योतिर्यथा नभ: ॥४४॥
एक: एव पर: हि-आत्मा one only the supreme indeed is the self,
सर्वेषाम्-अपि देहिनाम् of all even the embodied नाना-एव गृह्यते मूढै:- various is only understood by the ignorant, यथा ज्योति:-यथा नभ: just as the luminaries, (Sun and Moon) as the space Indeed, the supreme Self is one only, even in all the embodied beings. The ignorant believes it to be different, just as the luminaries, the Sun and the Moon, seem different in different space, like their reflection seem different in different jars of water.


देह आद्यन्तवानेष द्रव्यप्राणगुणात्मक: ।
आत्मन्यविद्यया क्लृप्त: संसारयति देहिनम् ॥४५॥
देह: आदि-अन्तवान्-एष: the body has beginning, end, it
द्रव्य-प्राण-गुण-आत्मक: is elements, senses, and Gunas containing आत्मनि-अविद्यया in the Self, by ignorance, क्लृप्त: संसारयति देहिनम् is projected, in the physical, of the embodied The body has a beginning and an end, and is constituted of the five elements, the five senses, and the Gunas. Because of ignorance of the Self, the embodied soul is projected as the physical alone.


नात्मनोऽन्येन संयोगो वियोगश्चासत: सति ।
तत्-हेतुत्वात्तत्प्रसिद्धेर्दृग्रूपाभ्यां यथा रवे: ॥४६॥
न-आत्मन:-अन्येन संयोग: not of the self with another is union
वियोग:-च-असत: सति disunion and with a substance, O Virtuous lady! तत्-हेतुत्वात्-तत्-प्रसिद्धे:- by that (self) because attributed, that (itself) is projected, दृक्-रूपाभ्याम् यथा रवे: of the eye, of the colour, just as of the Sun O Virtuous lady! There is no union or disunion of the self with any other substance, because it is the projection of the self alone, just as the eye or the colour are not united or disunited with the Sun, but are just the projection of the Sun.


जन्मादयस्तु देहस्य विक्रिया नात्मन: क्वचित् ।
कलानामिव नैवेन्दोर्मृतिर्ह्यस्य कुहूरिव ॥४७॥
जन्म-आदय:-तु देहस्य birth and other (changes) certainly of the body
विक्रिया न-आत्मन: क्वचित् depreciation not of the soul is never कलानाम्-इव न-एव-इन्दो:- of the phases, waning of , not even of Moon, मृति:-हि-अस्य कुहू:-इव the death, indeed It's on dark Moon, as if The birth and other changes are certainly of the body, and there is never a depreciation of the soul. Just like the waxing and waning is of phases of the Moon, and not of the Moon itself. But on the dark Moon night (Amaavasya) it is taken to be the death of the Moon, which is not so.


यथा शयान आत्मानं विषयान् फलमेव च ।
अनुभुङ्क्तेऽप्यसत्यर्थे तथाऽऽप्नोत्यबुधो भवम् ॥४८॥
यथा शयान: आत्मानम् just as a dreamer himself,
विषयान् फलम्-एव च the objects of perception, the fruits also and अनुभुङ्क्ते-अपि-असति-अर्थे experiences even, (though) not present in things, तथा-आप्नोति-अबुध: भवम् like that, experiences an ignorant the transmigration Just as a dreamer experiences himself, the objects of perception, the fruits of actions, even though they are not present in anything, like that, the ignorant person undergoes the experience of transmigration.


तस्मादज्ञानजं शोकमात्मशोषविमोहनम् ।
तत्त्वज्ञानेन निर्हृत्य स्वस्था भव शुचिस्मिते ॥४९॥
तस्मात्-अज्ञान-जम् शोकम्- therefore, by ignorance generated grief,
आत्म-शोष-विमोहनम् the self withering, infatuating, तत्त्व-ज्ञानेन निर्हृत्य by the Truth knowledge dispel, स्वस्था भव शुचि-स्मिते and consoled be, O Lady with a beautiful smile!' O Lady with a beautiful smile! therefore, dispel, the self withering, infatuating, grief, generated by ignorance, and be consoled by the knowledge of Truth.


श्री शुक उवाच - Shree Shuka said - एवं भगवता तन्वी रामेण प्रतिबोधिता ।
वैमनस्यं परित्यज्य मनो बुद्ध्या समादधे ॥५०॥
एवम् भगवता तन्वी thus, by The Lord, the beautiful lady,
रामेण प्रतिबोधिता by Balaraama, made to understand, वैमनस्यम् परित्यज्य disconsolation abandoning मन: बुद्ध्या समादधे the mind by intellect eased The beautiful young lady, thus made to understand by The Lord Balaraama, abandoned disconsolation and eased her mind by reasoning.


प्राणावशेष उत्सृष्टो द्विड्भिर्हतबलप्रभ: ।
स्मरन् विरूपकरणं वितथात्ममनोरथ: ॥५१॥
प्राण-अवशेष उत्सृष्ट: life remaining, sent away,
द्विड्भि:-हत-बल-प्रभ: by the enemies, crushed army and glory, स्मरन् विरूप-करणम् remembering the disfiguration, वितथ-आत्म-मनोरथ: belied of his own desires Rukmi was allowed to escape by his enemies, with just his life. With his army and glory crushed, and remembering his disfiguration, he was belied of his own desires.


चक्रे भोजकटं नाम निवासाय महत् पुरम् ।
अहत्वा दुर्मतिं कृष्णमप्रत्यूह्य यवीयसीम् ।
कुण्डिनं न प्रवेक्ष्यामीत्युक्त्वा तत्रावसद् रुषा ॥५२॥
चक्रे भोजकटम् नाम built Bhojakatam named
निवासाय महत् पुरम् for residing, a great city अहत्वा दुर्मतिम् कृष्णम्- without killing the evil minded Krishna, अप्रत्यूह यवीयसीम् and bringing back the younger sister, कुण्डिनम् न प्रवेक्ष्यामि- Kundini will not enter, इति-उक्त्वा तत्र-अवसत् रुषा this declaring, there lived indignantly He built a great city named Bhojakatam, to reside in. And declaring that without killing the evil minded Krishna and bringing back his younger sister, he will not enter Kundini, he lived there in indignation.


भगवान् भीष्मकसुतामेवं निर्जित्य भूमिपान् ।
पुरमानीय विधिवदुपयेमे कुरूद्वह ॥५३॥
भगवान् भीष्मक-सुताम्- The Lord, Bheeshmaka's daughter,
एवम् निर्जित्य भूमिपान् thus winning the kings, पुरम्-आनीय विधि-वत्- to the city (Dwaarakaa) brought, with ceremony proper, उपयेमे कुरूद्वह married, O Scion of the Kurus'! O Scion of the Kurus'! The Lord, thus won over the kings, and brought the daughter of Bheeshmaka's to the city of Dwaarakaa, and married her with proper ceremony.


तदा महोत्सवो नृणां यदुपुर्यां गृहे गृहे ।
अभूदनन्यभावानां कृष्णे यदुपतौ नृप ॥५४॥
तदा महा-उत्सव: नृणाम् then, great festival, of the people
यदु-पुर्याम् गृहे गृहे of Yadus' city (Dwaarakaa), in every house, अभूत्-अनन्य-भावानाम् took place, of exclusive devotion कृष्णे यदु-पतौ नृप for Krishna, The Ruler of the Yadus, O King! O King! Then, a great festival took place in every house of the people of Dwaarakaa, the city of the Yadus', as they had exclusive devotion for Krishna, The Ruler of the Yadus'.


नरा नार्यश्च मुदिता: प्रमृष्टमणिकुण्डला: ।
पारिबर्हमुपाजह्रुर्वरयोश्चित्रवाससो: ॥५५॥
नरा: नार्य:-च मुदिता: men and women were overjoyed
प्रमृष्ट-मणि-कुण्डला: with shining gemmed earrings, पारिबर्हम्-उपाजह्रु:- gifts brought वरयो:-चित्र-वाससो: for the couple, in unique (bridal) dressed The men and women were over joyed. Adorned with shining gemmed earrings, they brought gifts for the couple, Who were dressed in unique bridal dresses.


सा वृष्णिपुर्युत्तभितेन्द्रकेतुभिर्विचित्रमाल्याम्बररत्नतोरणै: ।
बभौ प्रतिद्वार्युपक्लृप्तमङ्गलैरापूर्णकुम्भागुरुधूपदीपकै: ॥५६॥
सा वृष्णिपुरी-उत्तभित- that, city of the Vrishnees', with raised
इन्द्र-केतुभि:-विचित्र-माल्य- for Indra, the flags, various garlands अम्बर-रत्न-तोरणै: tapestries, bejewelled, gateways, बभौ प्रति-द्वारि-उपक्लृप्त- became (adorned), on every door was placed मङ्गलै:-आपूर्ण-कुम्भ- auspicious, full pitchers, अगुरु-धूप-दीपकै: Agaru incenses and lights That city of the Vrishnees, was decorated with flags raised for Indra, decorated with various garlands, tapestries, and bejewelled gateways. On every door were placed auspicious pitchers full of water, and incenses of Aguru, and lights.


सिक्तमार्गां मदच्युद्भिराहूतप्रेष्ठभूभुजाम् ।
गजैर्द्वास्सु परामृष्टरम्भापूगोपशोभिता ॥५७॥
सिक्त-मार्गाम् मद-च्युद्भि:- sprinkled pathways, with the temporal fluid oozing,
आहूत-प्रेष्ठ-भूभुजाम् गजै:- called for, the excellent, of the kings, by the elephants, द्वास्सु परामृष्ट-रम्भा- on the gates, planted plantain पूग-उपशोभिता and areca nut (trees) adorned with Its pathways were sprinkled, and on the gates were excellent elephants oozing the temporal fluid, which were called for from the kings. The city gates were adorned with the planted trees of plantains and areca nuts.


कुरुसृञ्जयकैकेयविदर्भयदुकुन्तय: ।
मिथो मुमुदिरे तस्मिन् सम्भ्रमात् परिधावताम् ॥५८॥
कुरु-सृञ्जय-कैकेय- the Kurus, Srinjayas, Kaikeyas,
विदर्भ-यदु-कुन्तय: Vidarbhas', Yadus', Kuntayas, मिथ: मुमुदिरे तस्मिन् with each other rejoiced in that, (city) सम्भ्रमात् परिधावताम् inquisitively running about In that city, the Kurus, Srinjayas, Kaikeyas, Vidarbhas', Yadus', Kuntayas, rejoiced with each other, as they ran about here and there inquisitively.


रुक्मिण्या हरणं श्रुत्वा गीयमानं ततस्तत: ।
राजानो राजकन्याश्च बभूवुर्भृशविस्मिता: ॥५९॥
रुक्मिण्या: हरणम् श्रुत्वा Rukmini's abduction hearing,
गीयमानम् तत:-तत: being sung of here and there, राजान: राजकन्या:-च the kings, and the princesses बभूवु:-भृश-विस्मिता: became very astonished Hearing of the way Rukmini was carried away, which was being sung of here and there, the kings and the princesses were very much astonished.


द्वारकायामभूद् राजन् महामोद: पुरौकसाम् ।
रुक्मिण्या रमयोपेतं दृष्ट्वा कृष्णं श्रिय: पतिम् ॥६०॥
द्वारकायाम्-अभूदत् राजन् in Dwaarakaa, wonderful, O King!
महा-मोद: पुर-औकसाम् great jubilation (among) the citizens रुक्मिण्या रमया-उपेतम् Rukmini with Ramaa comparing, दृष्ट्वा कृष्णम् श्रिय: पतिम् seeing Krishna as The Goddess's husband O King! There was wonderful and great jubilation among the citizens of Dwaarakaa. They compared Rukmini with Ramaa, and were over joyed to see Krishna as the husband of The Goddess Shree.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां दशमस्कन्धे उत्तरार्धे रुक्मिणी उद्वाहे चतु: पञ्चाशत्तम: अध्याय: ॥५४॥
Thus ends the fifty-fourth discourse, forming part of the story of Rukmini's wedding, in the latter half of Book Ten of the great and glorious Bhaagavata-Puraana.