श्रीमद्भागवतमहापुराणम् दशम: स्कन्ध: षष्टितम: अध्याय: श्री शुक उवाच - Shree Shuka said - कर्हिचित् सुखमासीनं स्वतल्पस्थं जगद्गुरुम् ।
पतिं पर्यचरद् भैष्मी व्यजनेन सखीजनै: ॥१॥
कर्हिचित् सुखम्-आसीनम् once, comfortably seated
स्वतल्पस्थम् जगत्-गुरुम् on the bed, to The Universal Preceptor पतिम् पर्यचरद् भैष्मी husband serving, Rukmini व्यजनेन सखी-जनै: with fan, with female friends Once, Rukmini, the daughter of Bheeshmaka, along with her female companions, was serving with the fan, The Universal Preceptor, her husband, Who was comfortably seated on her bed.


यस्त्वेतल्लीलया विश्वं सृजत्यत्त्यवतीश्वर: ।
स हि जात: स्वसेतूनां गोपीथाय यदुष्वज: ॥२॥
य:-तु-एतत्-लीलया विश्वम् Who, indeed, this, sportingly the world,
सृजति-अत्ति-अवति-ईश्वर: creates, sustains, destroys, The Lord, स: हि जात: स्व-सेतूनाम् He Himself is born, for own moral standards गोपीथाय यदुषु-अज: to protect, among the Yadus, The Unborn The Birthless Lord, Who sportingly creates, sustains and destroys this world, He Himself is born among the Yadus to protect the moral standards set by Himself.


तस्मिन्नन्तर्गृहे भ्राजन्मुक्तादामविलम्बिना ।
विराजिते वितानेन दीपैर्मणिमयैरपि ॥३॥
तस्मिन्-अन्तर्-गृहे भ्राजन्- in her inner chamber, brilliant
मुक्ता-दाम-विलम्बिना with pearls frills dangling विराजिते वितानेन beautified with canopies, दीपै:-मणिमयै:-अपि and lamps inlaid with gems, also,… In her, Rukmini's inner chamber, which was beautified with canopies with frills of pearls dangling, and with lamps inlaid with gems,…


मल्लिकादामभि: पुष्पैर्द्विरेफकुलनादितै: ।
जालरन्ध्रप्रविष्टैश्च गोभिश्चन्द्रमसोऽमलै: ॥४॥
मल्लिका-दामभि: पुष्पै:- with jasmine garlands flowers,
द्विरेफ-कुल-नादितै: bumble bees swarms, buzzing जाल-रन्ध्र-प्रविष्टै:-च (through) the netted holes entering and गोभि:-चन्द्रमस:-अमलै: the rays of the moon pure (silvery) There were garlands of jasmine flowers buzzing with swarms of bumble bees, and pure silvery rays of the moon entering through the holes of the meshed windows,….


पारिजातवनामोदवायुनोद्यानशालिना ।
धूपैरगुरुजै राजन् जालरन्ध्रविनिर्गतै: ॥५॥
पारिजात-वन-आमोद by the Paarijaata fragrance laden
वायुना-उद्यान शालिना breeze garden enchanting धूपै:-अगुरुजै: राजन् with scented fumes of Aguru emitting, O King! जाल-रन्ध्र विनिर्गतै: from the mesh-holes flowing through O King! The garden was enchanting with the Paarijaata flowers and the breeze laden with their fragrance, and the scented fumes emitting from the Aguru incense flowing through the mesh holes,…


पय:फेननिभे शुभ्रे पर्यङ्के कशिपूत्तमे ।
उपतस्थे सुखासीनं जगतामीश्वरं पतिम् ॥६॥
पय:-फेन-निभे शुभ्रे on milk foam like white
पर्यङ्के कशिपु-उत्तमे couch, on cushion superb उपतस्थे सुख-आसीनम् waiting upon, comfortably seated जगताम्-ईश्वरम् पतिम् of the worlds' The Lord, her husband She waited upon her husband, The Lord of the worlds, Who was comfortably seated on a superb cushion, of a couch, white like the foam of milk.


वालव्यजनमादाय रत्नदण्डं सखीकरात् ।
तेन वीजयती देवी उपासाञ्चक्र ईश्वरम् ॥७॥
वाल-व्यजनम्-आदाय small fan taking
रत्न-दण्डम् सखी-करात् with gem handle, from companions' hand, तेन वीजयती देवी by that fanning, the glorious lady उपासान्-चक्रे ईश्वरम् served started The Lord The glorious lady took the small fan which had a handle of gems, from her companion, and started to serve and fan The Lord.


सोपाच्युतं क्वणयती मणिनूपुराभ्यां रेजेऽङ्गुलीयवलयव्यजनाग्रहस्ता ।
वस्त्रान्तगूढकुचकुङ्कुमशोणहारभासा नितम्बधृतया च परार्ध्यकाञ्च्या ॥८॥
सा-उप-अच्युतम् क्वणयती she, near The Invincible Lord, (with) jingling
मणि-नूपुराभ्याम् रेजे-अङ्गुलीय- gemmed anklets, resplendent with finger वलय-व्यजन-अग्र-हस्ता rings, the fan with the front of hand (holding) वस्त्र-अन्त-गूढ-कुच- by the end of sari covered breasts कुङ्कुम-शोण-हार-भासा saffron reddened, pearl necklace charming, नितम्ब-धृतया च परार्ध्य-काञ्च्या on the hips wearing and valuable girdle She was resplendent sitting beside The Invincible Lord, holding the fan with the palm of her hand adorned with jingling gemmed anklets and finger rings. The end of her sari which covered her saffron painted red breasts, reddened the charming pearl necklace in her neck. She wore a valuable girdle on her hips.


तां रूपिणीं श्रियमनन्यगतिं निरीक्ष्य या लीलया धृततनोरनुरूपरूपा ।
प्रीत: स्मयन्नलककुण्डलनिष्ककण्ठवक्त्रोल्लसत्स्मितसुधां हरिराबभाषे ॥९॥
ताम् रूपिणीम् श्रियम्- to her, the beautiful, Laxmi (herself)
अनन्य-गतिम् निरीक्ष्य या of undeviated devotion, seeing, who, लीलया धृत-तनो:-अनुरूप-रूपा sportingly assumed the form, according to the form प्रीत: स्मयन्-अलक-कुण्डल- delighted, smiling, with curls, ear-rings, निष्क-कण्ठ वक्त्र-उल्लसत्- golden necklace in the neck, face charming स्मित-सुधाम् हरि:-आबभाषे with smile nectarine, Shree Hari said ,… Seeing the beautiful Rukmini, Laxmi herself, of undeviated devotion, delighted and smiling, who had sportingly assumed the form like the form of Shree Krishna, with curls, ear-rings, golden necklace in the neck, having a charming face, with a nectarine smile, Shree Hari, said to her,….


श्री भगवान् उवाच - The Lord said - राजपुत्रीप्सिता भूपैर्लोकपालविभूतिभि: ।
महानुभावै: श्रीमद्भी रूपौदार्यबलोर्जितै: ॥१०॥
राजपुत्री-ईप्सिता भूपै:- ’O Princess! sought by the kings
लोकपाल-विभूतिभि: of Lokapalas' wealth vying महा-अनुभावै: श्रीमद्भि: with great influence, distinguished, रूप-औदार्य-बल-ऊर्जितै: in personality, magnanimity, valour and resources " O Princess ! You were sought by the kings who had wealth like that of the Lokapalas, who had great influence, were distinguished in personality, magnanimity, valour and resources,…


तान् प्राप्तानर्थिनो हित्वा चैद्यादीन् स्मरदुर्मदान् ।
दत्ता भ्रात्रा स्वपित्रा च कस्मान्नो ववृषेऽसमान् ॥११॥
तान् प्राप्तान्-अर्थिन: हित्वा them having come, desiring (you) leaving,
चैद्य-आदीन् स्मर-दुर्मदान् Chaidya and others, in love intoxicated, दत्ता भ्रात्रा स्व-पित्रा च given by brother and by your father, and कस्मात्-न: ववृषे-असमान् how, us, married the unequal 'Leaving the Chaidya and other kings who had come, desirous of you, and were love intoxicated for you, to whom your brother and father had given you, how did you marry Me, who is no match for you?'


राजभ्यो बिभ्यत: सुभ्रू: समुद्रं शरणं गतान् ।
बलवद्भि: कृतद्वेषान् प्रायस्त्यक्तनृपासनान् ॥१२॥
राजभ्य: बिभ्यत: सुभ्रू: of the kings afraid, O Beautiful eyed One!
समुद्रम् शरणम् गतान् to the ocean resorted to, बलवद्भि: कृत-द्वेषान् with the valorous taking enmity, प्राय:-त्यक्त नृप-आसनान् mostly devoid of royal throne 'O Beautiful eyed One! Being afraid of kings we have resorted to the ocean. Harbouring enmity with the valorous, we are mostly devoid of royal throne.'


अस्पष्टवर्त्मनां पुंसामलोकपथमीयुषाम् ।
आस्थिता: पदवीं सुभ्रू: प्राय: सीदन्ति योषित: ॥१३॥
अस्पष्ट-वर्त्मनाम् पुंसाम्- of undefined ways, of the people
अलोक-पथम्-ईयुषाम् non-mortals' ways following, आस्थिता: पदवीम् सुभ्रू: placed in that state, O Beautiful One! प्राय: सीदन्ति योषित: usually suffer the women O Beautiful One! Usually the women suffer who are placed in the state where the people follow the ways of men who tread on the undefined paths, usually not known to mortals.


निष्किञ्चना वयं शश्वन्निष्किञ्चनजनप्रिया: ।
तस्मात् प्रायेण न ह्याढ्या मां भजन्ति सुमध्यमे ॥१४॥
निष्किञ्चना वयम् शश्वत्- without anything, we are, always
निष्किञ्चन-जन-प्रिया: the penniless people are dear, तस्मात् प्रायेण न हि-आढ्या: therefore, usually, not indeed the well-to-do माम् भजन्ति सुमध्यमे me entertain, O Slender waisted One! O Slender waisted One! We do not have any wealth, and the penniless are always dear to us, therefore, the well-to-do, usually do not entertain us.


ययोरात्मसमं वित्तं जन्मैश्वर्याकृतिर्भव: ।
तयोर्विवाहो मैत्री च नोत्तमाधमयो: क्वचित् ॥१५॥
ययो:-आत्म-समम् वित्तम् of the two, self like wealth,
जन्म-ऐश्वर्य-आकृति:-भव: birth, fortune, physical appearance, future prospects, तयो:-विवाह: मैत्री च of them, marriage friendship and, न-उत्तम-अधमयो: क्वचित् not of superior inferior ever Of the two, who have the same standard of wealth, birth, fortune, physical appearance, and future prospects, only they should be bound in friendship or marriage, and never a superior and an inferior.


वैदर्भ्येतदविज्ञाय त्वयादीर्घसमीक्षया ।
वृता वयं गुणैर्हीना भिक्षुभि: श्लाघिता मुधा ॥१६॥
वैदर्भि-एतत्-अविज्ञाय O Princess of Vidarbha! this not knowing
त्वया-अदीर्घ-समीक्षया by you, not far thinking, वृता: वयम् गुणै:-हीना: married us, of virtues devoid भिक्षुभि: श्लाघिता: मुधा by beggars praised meaninglessly O Princess of Vidarbha! Not knowing this, you, the short sighted, married us, who is devoid of virtues, and is meaninglessly praised by beggars.


अथात्मनोऽनुरूपं वै भजस्व क्षत्रियर्षभम् ।
येन त्वमाशिष: सत्या इहामुत्र च लप्स्यसे ॥१७॥
अथ-आत्मन:-अनुरूपम् therefore, yourself equal to
वै भजस्व क्षत्रिय-ऋषभम् indeed choose Kshatriya eminent येन त्वम्-आशिष: सत्या: so that, your desires true, इह-अमुत्र च लप्स्यसे here, and here-after may be fulfilled, Therefore, you should choose an eminent Kshatriya prince, equal to you, so that your true desires may be fulfilled, here and here-after.


चैद्यशाल्वजरासन्धदन्तवक्त्रादयो नृपा: ।
मम द्विषन्ति वामोरु रुक्मी चापि तवाग्रज: ॥१८॥
चैद्य-शाल्व-जरासन्ध- Chaidya, Shaalva, Jaraasandha,
दन्तवक्त्र-आदय: नृपा: Dantavaktra, and other kings मम द्विषन्ति वामोरु with Me are enemies, O Beautiful One! रुक्मी च-अपि तव-अग्रज: Rukmi, and also your elder brother O Beautiful One! Chaidya, Shaalva, Jaraasandha, Dantavaktra, and other kings are enemies with me, and so also your elder brother Rukmi.


तेषां वीर्यमदान्धानां दृप्तानां स्मयनुत्तये ।
आनीतासि मया भद्रे तेजोऽपहरतासताम् ॥१९॥
तेषाम् वीर्य-मद-अन्धानाम् their, by might intoxication blinded,
दृप्तानाम् स्मयन-उत्तये haughty, pride to curb, आनीता-असि मया भद्रे brought are by Me, O Beautiful One! तेज:-अपहरत-असताम् arrogance curber of the wicked Those haughty kings, blinded by the intoxication of their might, O Beautiful One! You are brought here by Me, The curber of the arrogance of the wicked.


उदासीना वयं नूनं न स्त्र्यपत्यार्थकामुका: ।
आत्मलब्ध्याऽऽस्महे पूर्णा गेहयोर्ज्योतिरक्रिया: ॥२०॥
उदासीना: वयम् नूनम् indifferent we, indeed,
न स्त्री-अपत्य-अर्थ-कामुका: not of woman progeny wealth passionate आत्म-लब्ध्या-आस्महे पूर्णा: with self-realization remain fulfilled गेहयो:-ज्योति:-अक्रिया: for house (body) like light, inactive Indeed, we are indifferent, impassionate for woman, progeny and wealth. With self-realization, we remain fulfilled, and are like the light for the house and body, inactive.


श्री शुक उवाच - Shree Shuka said - एतावदुक्त्वा भगवानात्मानं वल्लभामिव ।
मन्यमानामविश्लेषात् तद्दर्पघ्न उपारमत् ॥२१॥
एतावत्-उक्त्वा भगवान्- this much saying, The Lord,
आत्मानम् वल्लभाम्-इव herself, the most loved like मन्यमानाम्-अविश्लेषात् understanding, for not being apart तत्-दर्प-घ्न उपारमत् that, pride to curb, stopped The Lord said this much and stopped, it was to curb the pride of Rukmini, who thought that she herself was His most loved one, because they had never been apart.


इति त्रिलोकेशपतेस्तदाऽऽत्मन: प्रियस्य देव्यश्रुतपूर्वमप्रियम् ।
आश्रुत्य भीता हृदि जातवेपथुश्चिन्तां दुरन्तां रुदती जगाम ह ॥२२॥
इति त्रिलोक-ईश-पते:- this of the three worlds' The Lord, husband's
तत्-आत्मन: प्रियस्य देवी- that of her own beloved, the noble lady, अश्रुत-पूर्वम्-अप्रियम् not heard before, unpleasant आश्रुत्य भीता हृदि hearing, with fear in the heart, जात-वेपथु:-चिन्ताम् दुरन्ताम् developing shivers, worrying endlessly, रुदती जगाम ह crying attained, indeed These unpleasant words, of the three worlds' The Lord, of her beloved husband, which she had never heard before, hearing, the noble lady, developed shivers in her heart with fear, and shedding tears, indeed, was given to immense worry.


पदा सुजातेन नखारुणश्रिया भुवं लिखन्त्यश्रुभिरञ्जनासितै: ।
आसिञ्चती कुङ्कुमरूषितौ स्तनौ तस्थावधोमुख्यतिदु:खरुद्धवाक् ॥२३॥
पदा सुजातेन नख-अरुण- by the foot lotus, with the nails' crimson
श्रिया भुवम् लिखन्ती- beauty, the earth writing on अश्रुभि:-अञ्जन-असितै: with tears corrilium darkened आसिञ्चती कुङ्कुम-रूषितौ soaking the saffron painted स्तनौ तस्थौ-अध:-मुखी- breasts, stood head down अति-दु:ख-रुद्ध-वाक् with great anguish choked speech She stood there, writing on the floor with her crimson lotus feet lustrous with the beautiful toe nails, soaking her breasts with tears tainted black with the corrilium of the eyes, her speech choked due to great anguish, her face cast down.


तस्या: सुदु:खभयशोकविनष्टबुद्धेर्हस्ताच्छ्लथद्वलयतो व्यजनं पपात ।
देहश्च विक्लवधिय: सहसैव मुह्यन् रम्भेव वायुवहिता प्रविकीर्य केशान् ॥२४॥
तस्या: सुदु:ख-भय-शोक- her, by great sadness, fear, grief,
विनष्ट-बुद्धे:-हस्तात्-श्लथद्- lost reason, from the hand with slipped वलयत: व्यजनम् पपात bangles, the fan fell देह:-च विक्लव-धिय: सहसा-एव the body and with agonized mind, suddenly only, मुह्यन् रम्भा-इव swooning, banana tree like वायु-वहिता प्रविकीर्य केशान् by wind uprooted, dishevelled hair She had lost reason due to the great sadness, fear and grief. The bangles slipped from her hands and the fan fell down. She, with her mind agonized, lost control of her body also and suddenly in a swoon she fell down with dishevelled hair, like a banana tree uprooted by the wind.


तद् दृष्ट्वा भगवान् कृष्ण: प्रियाया: प्रेमबन्धनम् ।
हास्यप्रौढिमजानन्त्या: करुण: सोऽन्वकम्पत ॥२५॥
तद् दृष्ट्वा भगवान् कृष्ण: that seeing, Lord Krishna,
प्रियाया: प्रेम-बन्धनम् of His beloved's love binding हास्य-प्रौढिम्-अजानन्त्या: the humour's deep significance not knowing, करुण: स:-अन्वकम्पत compassionately, He was touched Seeing that, compassionate Lord Krishna was very much touched by such binding of love of His beloved, who did not understand the depth contained in His humour.


पर्यङ्कादवरुह्याशु तामुथाप्य चतुर्भुज: ।
केशान् समुह्य तद्वक्त्रं प्रामृजत् पद्मपाणिना ॥२६॥
पर्यङ्कात्-अवरुह्य-आशु from the bed alighting hastily,
ताम्-उथाप्य चतुर्भुज: her lifting up The four armed Lord केशान् समुह्य तत्-वक्त्रम् the hair caressing, the face प्रामृजत् पद्म-पाणिना wiped by (His) lotus hand The four armed Lord hastily alighted from the bed, and lifted her up, and caressed her hair and wiped her face with His lotus hand.


प्रमृज्याश्रुकले नेत्रे स्तनौ चोपहतौ शुचा ।
आश्लिष्य बाहुना राजन्नन्यविषयां सतीम् ॥२७॥
प्रमृज्य-अश्रु-कले नेत्रे wiping the tear filled eyes,
स्तनौ च-अपहतौ शुचा breasts and hurt by grief, आश्लिष्य बाहुना राजन् embraced with the arms, O King! अनन्य-विषयाम् सतीम् (her) one pointed love having the noble lady O King! Krishna embraced and wiped the tear filled eyes of the virtuous lady whose breasts were hit by grief, and who loved Him single heartedly.


सान्त्वयामास सान्त्वज्ञ: कृपया कृपणां प्रभु: ।
हास्यप्रौढिभ्रमच्चित्तामतदर्हां सतां गति: ॥२८॥
सान्त्वयामास सान्त्वज्ञ: consoled, the expert in consoling,
कृपया कृपणाम् प्रभु: with compassion, the helpless, The Lord, हास्य-प्रौढि-भ्रमत्-चित्ताम्- by the humour's depth, distress minded अतत्-अर्हाम् सताम् गति: not that deserving, the resort of the virtuous The Lord, the resort of the virtuous, adept in consoling, with compassion consoled her, the helpless, whose mind was distressed by the depth of the joke and who did not deserve it.


श्रीभगवान्-उवाच -
मा मा वैदर्भ्यसूयेथा जाने त्वां मत्परायणाम् ।
त्वद्वच: श्रोतुकामेन क्ष्वेल्याऽऽचरितमङ्गने ॥२९॥
मा मा वैदर्भी-असूयेथा: do not, O do not, O Vidarbha daughter, grieve so,
जाने त्वाम् मत्-परायणाम् I know you, to me devoted, त्वत्-वच: श्रोतु-कामेन your words to hear anxious क्ष्वेल्या-आचरितम्-अङ्गने in jest, behaved, O Beautiful One! Do not, O do not grieve so. I know that you are devoted to me. Eager just to hear your words, I behaved like that in jest, O Daughter of Vidarbha!


मुखं च प्रेमसंरम्भस्फुरिताधरमीक्षितुम् ।
कटाक्षेपारुणापाङ्गं सुन्दरभ्रुकुटीतटम् ॥३०॥
मुखम् च प्रेम-संरम्भ- face and with love anger
स्फुरित-अधरम्-ईक्षितुम् shivering lips, to see, कटाक्षेप-अरुण-अपाङ्गम् side long glances, reddened corners सुन्दर-भ्रुकुटी-तटम् and beautiful eyebrows lines (knit together) To see your charming face with lips quivering with love anger, and angry side long glances red in the corner of the eyes, and also the beautiful eyebrow lines knit together.


अयं हि परमो लाभो गृहेषु गृहमेधिनाम् ।
यन्नर्मैर्नीयते याम: प्रियया भीरु भामिनि ॥३१॥
अयम् हि परम: लाभ: this alone the greatest benefit
गृहेषु गृहमेधिनाम् in the house, of the householders यत्-नर्मै:-नीयते याम: in that, with (such) pastimes spend some hours प्रियया भीरु भामिनि with the beloved, O scared Lady! Indeed, this alone is the greatest benefit that the householder has, in that, in the house, they spend some time with their beloveds in such pastimes.


श्री शुक उवाच - Shree Shuka said - सैवं भगवता राजन् वैदर्भी परिसान्त्विता ।
ज्ञात्वा तत्परिहासोक्तिं प्रियत्यागभयं जहौ ॥३२॥
सा-एवम् भगवता राजन् she, thus, by The Lord, O King!
वैदर्भी परिसान्त्विता the Vidarbha daughter, well consoled, ज्ञात्वा तत्-परिहास-उक्तिम् knowing that to be in jest said, प्रिय-त्याग-भयम् जहौ by her lover to be abandoned, the fear gave up O King! The daughter of Vidarbha was thus well consoled by The Lord. Knowing that to be said in jest, she gave up the fear of being abandoned by her Lover.


बभाष ऋषभं पुंसां वीक्षन्ती भगवन्मुखम् ।
सव्रीडहासरुचिरस्निग्धापाङ्गेन भारत ॥३३॥
बभाष ऋषभम् पुंसाम् said to the foremost of men, (Krishna)
वीक्षन्ती भगवत्-मुखम् looking at The Lord's face, स-व्रीड-हास-रुचिर-स्निग्ध- with coy smiles, and beautiful loving अपाङ्गेन भारत side long glances, O Scion of Bharata! O Scion of Bharata! She looked at the face of The Lord, the foremost of men, with beautiful coy smiles and loving side long glances, and said,...


रुक्मिणी-उवाच - Rukmini said - नन्वेवमेतदरविन्दविलोचनाह यद् वै भवान् भगवतोऽसदृशी विभूम्न: ।
क्व स्वे महिम्न्यभिरतो भगवांस्त्र्यधीश: क्वाहं गुणप्रकृतिरज्ञगृहीतपादा ॥३४॥
ननु-एवम्-एतत्-अरविन्द-विलोचन- definitely, like this, this, The Lotus -eyed
आह यत् वै भवान् has said, that indeed, You, भगवत:-असदृशी विभूम्न: to Lord unlike, The glorious One, क्व स्वे महिम्नि-अभिरत: where, in own greatness established, भगवान्-त्रि-अधीश: The Lord, of the three The Ruler क्व-अहम् गुण-प्रकृति:- where (am I) of the (three Gunas) Prakriti, अज्ञ-गृहीत-पादा by the ignorant held feet What The Lotus-eyed Lord has said, definitely, it is like that. Indeed, O Glorious One, I am unlike You. Where do I stand in comparison to You Who is established in His Own greatness, and are The Ruling Lord of the three deities, while I am comprised of the three Gunas of Prakriti, and my feet are held by the ignorant.


सत्यं भयादिव गुणेभ्य उरुक्रमान्त: शेते समुद्र उपलम्भनमात्र आत्मा ।
नित्यं कदिन्द्रियगणै: कृतविग्रहस्त्वं त्वत्सेवकैर्नृपपदं विधुतं तमोऽन्धम् ॥३५॥
सत्यम् भयात्-इव गुणेभ्य it is true, by fear as if, of the gunas,
उरुक्रम-अन्त: शेते समुद्रे O! big strides! In the hearts, (of devotees) sleep in ocean उपलम्भन-मात्र आत्मा Pure Consciousness! The True Self! नित्यम् कदिन्द्रिय-गणै: always by the wicked senses, कृत-विग्रह:-त्वम् त्वत्-सेवकै:- holding discord, You, by Your servants, नृप-पदम् विधुतम् तम:-अन्धम् the kings' state is rejected, for its darkness blinding O Lord! of big strides, indeed, it is true that You sleep in the ocean of the hearts of the devotees, afraid of the three Gunas, as Pure Consciousness and The True Self, ever holding discord with the wicked senses. Even Your servants reject the state of kingship which is blinding darkness.


त्वत्पादपद्ममकरन्दजुषां मुनीनां वर्त्मास्फुटं नृपशुभिर्ननु दुर्विभाव्यम् ।
यस्मादलौकिकमिवेहितमीश्वरस्य भूमंस्तवेहितमथो अनु ये भवन्तम् ॥३६॥
त्वत्-पाद-पद्म-मकरन्द-जुषाम् Your feet lotus pollen seeking
मुनीनाम् वर्त्म-अस्फुटम् sages, ways are not clear, नृ-पशुभि:-ननु दुर्विभाव्यम् by the men beasts, indeed are in-comprehensible यस्मात्-अलौकिकम्-इव-ईहितम्- because, supernatural like, the desire, ईश्वरस्य भूमन्-तव- of The Lord, O Almighty! You ईहितम्-अथ: अनु ये भवन्तम् desiring, then, follow those who You The ways of the sages who seek the pollen of Your lotus feet are obscure and indeed incomprehensible for the men beasts. Because, the ways of those who are following You seem supernatural, what of the ways of those who are already in You The Almighty!


निष्किञ्चनो ननु भवान् न यतोऽस्ति किञ्चिद्
यस्मै बलिं बलिभुजोऽपि हरन्त्यजाद्या: ।
न त्वा विदन्त्यसुतृपोऽन्तकमाढ्यतान्धा:
प्रेष्ठो भवान् बलिभुजामपि तेऽपि तुभ्यम् ॥३७॥
निष्किञ्चन: ननु भवान् having nothing, indeed are You,
न यत:-अस्ति किञ्चिद् not from Whom is anything (other) यस्मै बलिम् बलि-भुज:-अपि for Whom offerings, offerings enjoying also, हरन्ति-अज-आद्या: bring, Brahmaa and others, न त्वा विदन्ति-असु-तृप:- not You know, senses gratifying, अन्तकम्-आढ्यता-अन्धा: (their own) end, by wealth blinded प्रेष्ठ: भवान् बलिभुजाम्-अपि most dear are You to the offerings enjoying also ते-अपि तुभ्यम् they also (are dear) to You Brahma and others who enjoy the offerings given to them, also bring offerings to You, not because You have nothing, but because nothing is other than You. Those blinded by wealth, keep gratifying their senses, unaware of their own end. You are most dear to those who bring You offerings, and they also are dear to You.


त्वं वै समस्तपुरुषार्थमय: फलात्मा यद्वाञ्छया सुमतयो विसृजन्ति कृत्स्नम् ।
तेषां विभो समुचितो भवत: समाज: पुंस: स्त्रियाश्च रतयो: सुखदु:खिनोर्न ॥३८॥
त्वम् वै समस्त-पुरुषार्थमय: You, indeed, of all the human pursuits'
फल-आत्मा यत्-वाञ्छया fruits, The Soul (are), which desiring, सुमतय: विसृजन्ति कृत्स्नम् the wise give up everything, तेषाम् विभो समुचित: for them, O Lord! Is deserving भवत: समाज: पुंस: स्त्रिया:-च Your contact, of men women and रतयो: सुख-दु:खिनो:-न attachment for pleasure and pain is not You are the fruit of all human pursuits, The Soul, desiring which, the wise give up everything. O Lord! For them, contact with You is desireable. The attachment of a man and woman is not desireable as it brings pleasure and pain.


त्वं न्यस्तदण्डमुनिभिर्गदितानुभाव आत्माऽऽत्मदश्च जगतामिति मे वृतोऽसि ।
हित्वा भवद्भ्रुव उदीरितकालवेगध्वस्ताशिषोऽब्जभवनाकपतीन् कुतोऽन्ये ॥३९॥
त्वम् न्यस्त-दण्ड-मुनिभि: गदिता- You, by the rod renouncing sages, sung
अनुभाव: आत्मा-आत्मद:-च the glory, The Soul, The Self Soul giver, and जगताम्-इति मे वृत:-असि of the universe, by me chosen are हित्वा भवत्-भ्रुव उदीरित- rejecting, by Your brows' provoked काल-वेग ध्वस्त-आशिष:- The Kaala's motion destructs the fortunes अब्ज-नाकपतीन् कुत:-अन्ये of Brahmaa, and The heaven's Ruler, what of others Your glory is sung of by the sages who have renounced the rod. You are The Soul of the universe. You give Yourself to Your devotees. You, I have chosen as a husband, rejecting Brahmaa and the Ruler of heaven, Indra, whose fortunes are destructed by the provocation of Your eyebrows, what of other kings, Shishupaal and others?


जाड्यं वचस्तव गदाग्रज यस्तु भूपान् विद्राव्य शार्ङ्गनिनदेन जहर्थ मां त्वम् ।
सिंहो यथा स्वबलिमीश पशून् स्वभागं तेभ्यो भयाद् यदुदधिं शरणं प्रपन्न: ॥४०॥
जाड्यम् वच:-तव गद-अग्रज foolish are words Yours', Gada's elder brother
य:-तु भूपान् विद्राव्य who, indeed, the kings chasing away शार्ङ्ग-निनदेन जहर्थ माम् त्वम् by the Shaaranga bow's twang, carried away me, You, सिंह: यथा स्व-बलिम्-ईश a lion just as own hunt share, O Lord! पशून् स्व-भागम् तेभ्य: भयात् from the beasts own share, from their fear, यत्-उदधिम् शरणम् प्रपन्न: that in the ocean refuge took O Gada's elder brother, This statement of Your's is foolish that You have taken shelter in the ocean due to the fear of the kings. Because, just as the lion takes away his share from the other beasts, You took me away from the other kings, chasing them away by a mere twang of Your Shaaranga bow.


यद्वाञ्छया नृपशिखामणयोऽङ्गवैन्यजायन्तनाहुषगयादय ऐकपत्यम् ।
राज्यं विसृज्य विविशुर्वनमम्बुजाक्ष सीदन्ति तेऽनुपदवीं त इहास्थिता: किम् ॥४१॥
यत्-वाञ्छया नृप-शिखा-मणय:- for seeking Whom, the kings' foremost jewels,
अङ्ग-वैन्य-जायन्त-नाहुष-गय- Anga, Prithu, Bharata, Yayaati, Gaya आदय: ऐक-पत्यम् and others, their undisputed sovereignty राज्यम् विसृज्य विविशु:-वनम्- of kingdom renounced, and entered the forest, अम्बुज-आक्ष सीदन्ति ते-अनुपदवीम् O Lotus eyed! suffered, Your following the path ते इह-आस्थिता: किम् they, here established, is it O Lotus eyed Lord! The foremost jewels of kings, Anga, Prithu, Bharata, Yayaati, Gaya, and others, renounced the undisputed sovereignty of their kingdoms, and went away to the forest seeking You. Did they suffer because of following Your path, established in You here?


कान्यं श्रयेत तव पादसरोजगन्धमाघ्राय सन्मुखरितं जनतापवर्गम् ।
लक्ष्म्यालयं त्वविगणय्य गुणालयस्य मर्त्या सदोरुभयमर्थविविक्तदृष्टि: ॥४२॥
का-अन्यम् श्रयेततव पाद-सरोज- which (lady) another shelter (will seek), Your feet lotus
गन्धम्-आघ्राय सन्मुखरितम् fragrance imbibed, spoken of जन-ताप-वर्गम् as peoples' agony annihilator लक्ष्मी-आलयम् तु-अविगणय्य Laxmi's abode, indeed ignoring गुण-आलयस्य मर्त्या सदा- of the virtues The abode, mortal (woman), constant उरु-भयम्-अर्थ-विविक्त-दृष्टि: great fear, and in the real purpose, (having) clear insight Which mortal lady, having a clear insight into the purpose of life, and for having even once, imbibed the fragrance of Your lotus feet, which is spoken of by the wise as the annihilator of peoples' agony, is The abode of virtues and the resort of Laxmi, will ignore it, and look for another shelter subject to constant grave fears of insanity etc?


तं त्वानुरूपमभजं जगतामधीशमात्मानमत्र च परत्र च कामपूरम् ।
स्यान्मे तवाङ्घ्रिररणं सृतिभिर्भ्रमन्त्या यो वै भजन्तमुपयात्यनृतापवर्ग: ॥४३॥
तम् त्वा-अनुरूपम्-अभजम् That You, compatible, (I) chose
जगताम्-अधीशम्-आत्मानम्- of the universes, The Ruler, my own Self, अत्र च परत्र च काम-पूरम् here and hereafter and desires fulfilling, स्यात्-मे तव-अङ्घ्रि:-अरणम् may for me (be) Your feet the caretaker, सृतिभि:-भ्रमन्त्या: य: वै through the cycle (of birth/death) roaming, who indeed भजन्तम्-उपयाति-अनृत-अपवर्ग: worships, approaches, false wonderings releases from That, You, The compatible partner, I have chosen, Who is The Ruler of the universes, of my own Self, and fulfils the desires here and hereafter. May Your feet prove to be my caretaker, which approaches those who worship them and releases them of the wonderings through the false cycles of birth and death.


तस्या: स्युरच्युत नृपा भवतोपदिष्टा: स्त्रीणां गृहेषु खरगोश्वबिडालभृत्या: ।
यत्कर्णमूलमरिकर्षण नोपयायाद् युष्मत्कथा मृडविरिञ्चसभासु गीता ॥४४॥
तस्या: स्यु:-अच्युत नृपा: of that (woman) may be, O Invincible One! the kings,
भवता-उपदिष्टा: स्त्रीणाम् गृहेषु by You mentioned, of women in the house, खर-गो-अश्व-बिडाल-भृत्या: donkey, an ox, horse, cat, servant यत्-कर्ण-मूलम्-अरिकर्षण to whose ear roots, O Destroyer of foes! न-उपयायात् युष्मत्-कथा does not reach Your stories, मृड-विरिञ्च-सभासु गीता in Shiva's and Brahma's court sung of O Invincible Lord! Of that woman, may the kings mentioned by You, who in the houses of women are like donkey, an ox, horse, cat, servant, be the choice, to the roots of whose ears has not reached Your stories, which are sung of in the courts of Shiva and Brahamaa, O Destroyer of foes!


त्वक्श्मश्रुरोमनखकेशपिनद्धमन्तर्मांसास्थिरक्तकृमिविट्कफपित्तवातम् ।
जीवच्छवं भजति कान्तमतिर्विमूढा या ते पदाब्जमकरन्दमजिघ्रती स्त्री ॥४५॥
त्वक्-श्मश्रु-रोम-नख-केश-पिनद्धम्- skin, moustache, bodily hair, nails, hair, covered by,
अन्त:-मांस-अस्थि-रक्त-कृमि- inside, flesh, bones, blood, worms, विट्-कफ-पित्त-वातम् excreta, phlegm, bile, wind, जीवत्-शवम् भजति कान्त-मति:- living corpse, entertains in a husband's form, विमूढा या ते पद-अब्ज- stupid, who, Your feet lotus मकरन्दम्-अजिघ्रती स्त्री pollen does not smell, woman A body covered by skin, moustache, bodily hair, nails, hair, in the inside having flesh, bones, blood, worms, excreta, phlegm, bile, wind, is a living corpse, which the foolish woman entertains and serves as her husband, having not smelt the fragrance of the honey of the pollen of Your lotus feet.


अस्त्वम्बुजाक्ष मम ते चरणानुराग आत्मन् रतस्य मयि चानतिरिक्तदृष्टे: ।
यर्ह्यस्य वृद्धय उपात्तरजोऽतिमात्रो मामीक्षसे तदु ह न: परमानुकम्पा ॥४६॥
अस्तु-अम्बुजाक्ष मम ते may there be, O Lotus-eyed Lord! mine, in Your
चरण-अनुराग आत्मन् रतस्य feet, love in Self revelling (You) मयि च-अनतिरिक्त-दृष्टे: towards me and not extraordinary sight यर्हि-अस्य वृद्धये उपात्त- when, for its (the world's) progress, cast, रज:-अति-मात्र: माम्-ईक्षसे by Raja much increased, me glance, तत्-उ ह न: परम-अनुकम्पा that itself indeed, on me is supreme grace O Lotus-eyed Lord! May my love for Your lotus feet be ever increasing, You, Who revel in Your own Self, and do not see anything extraordinary in me. Yet, when, for the sake of the progress of this world, You cast a glance at me, instigated by the increase of Rajoguna, that itself, indeed, is Your supreme grace on me.


नैवालीकमहं मन्ये वचस्ते मधुसूदन ।
अम्बाया इव हि प्राय: कन्याया: स्याद् रति: क्वचित् ॥४७॥
न-एव-अलीकम्-अहम् मन्ये not also, untrue, I regard
वच:-ते मधुसूदन words Yours', O Slayer of Madhu! अम्बाया: इव हि प्राय: कन्याया: Ambaa like, indeed, sometimes, girls स्यात् रति: क्वचित् become interested elsewhere O Slayer of Madhu! I do not regard Your words as untrue, also. Because, sometimes girls, like Ambaa, become interested elsewhere and cherish love for someone else.


व्यूढायाश्चापि पुंश्चल्या मनोऽभ्येति नवं नवम् ।
बुधोऽसतीं न बिभृयात् तां बिभ्रदुभयच्युत: ॥४८॥
व्यूढाया:-च-अपि पुंश्चल्या: मन:- married and also, of an unvirtuous, the mind
अभ्येति नवम् नवम् is drawn to another and another बुध:-असतीम् न बिभृयात् a wise, an unchaste should not maintain ताम् बिभ्रत्-उभय-च्युत: her maintaining, both are lost (here and hereafter) Even though married, the mind of an unvirtuous woman is drawn to another and another person. A wise man should not maintain such an unchaste woman, by maintaining such a woman he falls from grace in both the worlds, here and hereafter.


श्री भगवान्-उवाच - The Lord said - साध्व्येतच्छ्रोतुकामैस्त्वं राजपुत्रि प्रलम्भिता ।
मयोदितं यदन्वात्थ सर्वं तत् सत्यमेव हि ॥४९॥
साध्वि-एतत्-श्रोतु-कामै:- O Noble lady! This, to hear eager (by Me)
त्वम् राजपुत्रि प्रलम्भिता You were, O Princess! Imposed upon मया-उदितम् यत्-अन्वात्थ by Me spoken that derived, सर्वम् तत् सत्यम्-एव हि all that true only indeed O Noble lady! Eager to hear this from you, O Princess! You were imposed upon by Me in this manner. What you have derived from what I said, is indeed true.


यान् यान् कामयसे कामान् मय्यकामाय भामिनि ।
सन्ति ह्येकान्तभक्तायास्तव कल्याणि नित्यदा ॥५०॥
यान् यान् कामयसे कामान् all those which (you) desire the desires
मयि-अकामाय भामिनि from Me, are inbounding, O Noble Lady! सन्ति हि-एकान्त-भक्ताया:- are of course, of the sole devotee, तव कल्याणि नित्यदा yours, O Blessed One! are always granted O Noble Lady! All the desires that you desire of Me are non-bounding, i.e., they are liberating. The sole devotee of Mine that you are, the blessings are always granted.


उपलब्धं पतिप्रेम पातिव्रत्यं च तेऽनघे ।
यद्वाक्यैश्चाल्यमानाया न धीर्मय्यपकर्षिता ॥५१॥
उपलब्धम् पति-प्रेम attained is husband's love,
पातिव्रत्यम् च ते-अनघे devotion to husband, and yours' O Sinless One! यत्-वाक्यै:-चाल्यमानाया: in that, by words disturbed, न धी:-मयि-अपकर्षिता not mind from Me was withdrawn O Sinless One! You have attained your husbands love, and you are devoted to your husband, in that, though provoked by words, by Me, your mind was not withdrawn from Me.


ये मां भजन्ति दाम्पत्ये तपसा व्रतचर्यया ।
कामात्मानोऽपवर्गेशं मोहिता मम मायया ॥५२॥
ये माम् भजन्ति दाम्पत्ये those who, Me worship for conjugal pleasure,
तपसा व्रत-चर्यया by austerities, by vows observing काम-आत्मान:-अपवर्ग-ईशम् the desiring people, The Liberation granting Lord मोहिता मम मायया are deluded by My Maayaa Those who seek sensuous pleasures, and propitiate Me, The Liberation granting Lord, by austerities and by observing vows, they are deluded by My Maayaa.


मां प्राप्य मानिन्यपवर्गसम्पदं वाञ्छन्ति ये सम्पद एव तत्पतिम् ।
ते मन्दभाग्या निरयेऽपि ये नृणां मात्रात्मकत्वान्निरय: सुसङ्गम: ॥५३॥
माम् प्राप्य मानिनी- Me having resorted to, O Proud Lady!
अपवर्ग-सम्पदम् वाञ्छन्ति ये of Liberation the wealth, seeks those who सम्पद: एव तत्-पतिम् the riches alone, of that The Source, ते मन्द-भाग्या: निरये-अपि they the unfortunate, in the hell also, ये नृणाम् मात्रा-आत्मकत्वात्- for those people, sense pleasures given to, निरय: सुसङ्गम: hell is well accepted O Proud Lady! Those who have resorted to Me, The Source and Bestower of Liberation and Riches, but seek only riches and sense pleasures, they are unfortunate. For such people, even hell is acceptable, because of the sense pleasures being available there, in abundance.


दिष्ट्या गृहेश्वर्यसकृन्मयि त्वया कृतानुवृत्तिर्भवमोचनी खलै: ।
सुदुष्करासौ सुतरां दुराशिषो ह्यसुम्भराया निकृतिञ्जुष: स्त्रिया: ॥५४॥
दिष्ट्या गृहेश्वरी-असकृत्- fortunately, O! of the household the Ruler! Constantly,
मयि त्वया कृत-अनुवृत्ति:- in Me by you is done service, भव-मोचनी खलै: from the universe liberating, by the wicked सुदुष्कर-असौ सुतराम् difficult to do it is, therefore, दुराशिष: हि-असुम्भराया: for evil minded, indeed, greedy for sense gratification निकृतिञ्जुष: स्त्रिया: deceitful, women O Ruler of My household! Fortunately, you have constantly served Me with devotion. This liberates one from worldly bondage. This is very difficult to be practiced, more so, by evil minded, wicked, deceitful women greedy for sense pleasures.


न त्वादृशीं प्रणयिनीं गृहिणीं गृहेषु पश्यामि मानिनि यथा स्वविवाहकाले ।
प्राप्तान् नृपानवगणय्य रहोहरो मे प्रस्थापितो द्विज उपश्रुतसत्कथस्य ॥५५॥
न त्वादृशीम् प्रणयिनीम् गृहिणीम् not your like loving housewife
गृहेषु पश्यामि मानिनि in the houses, I see, O Proud lady! यथा स्व-विवाह-काले because, at own marriage time प्राप्तान् नृपान्-अवगणय्य the assembled kings ignoring रह:-हर: मे प्रस्थापित: in secret massage to Me sent by द्विज उपश्रुत-सत्कथस्य Braahmana, having heard good accounts O Proud lady! I do not see a loving housewife like you in the other houses. At the time of your marriage, having ignored the assembled kings, you sent a message in secret to Me, through the Braahmana, for having just heard good accounts of Me.


भ्रातुर्विरूपकरणं युधि निर्जितस्य प्रोद्वाहपर्वणि च तद्वधमक्षगोष्ठ्याम् ।
दु:खं समुत्थमसहोऽस्मदयोगभीत्या नैवाब्रवी: किमपि तेन वयं जितास्ते॥56॥
भ्रातु:-विरूप-करणम् युधि brother's disfiguration done, in the battle,
निर्जितस्य प्रोद्वाह-पर्वणि the vanquished, in the marriage ceremony च तत्-वधम्-अक्षगोष्ठ्याम् and his killing in the dice playing tournament, दु:खं समुत्थम्-असह:-अस्मत्- grief arising, put up with, our अयोग-भीत्या न-एव-अब्रवी: separation afraid of, not did say, किम्-अपि तेन वयं जिता:-ते anything, by that I was won over by you. You put up with the grief arising in you by the disfiguration of your brother, and later he being killed during a game of dice in the wedding of Aniruddha. But, for the fear of separation from Me, you never spoke a word, that, has won Me over by you.


दूतस्त्वयाऽऽत्मलभने सुविविक्तमन्त्र: प्रस्थापितो मयि चिरायति शून्यमेतत् ।
मत्वा जिहास इदमङ्गमनन्ययोग्यं तिष्ठेत तत्त्वयि वयं प्रतिनन्दयाम: ॥५७॥
दूत:-त्वया-आत्म-लभने messenger by you, for Me to secure,
सुविविक्त-मन्त्र: प्रस्थापित: well-thought and worded message sent मयि चिरायति शून्यम्-एतत् Me delaying, void this is, मत्वा-जिहास इदम्-अङ्गम्- understanding, gave up, this body अनन्य योग्यम् तिष्ठेत not for any other benefit remains, तत्-त्वयि वयम् प्रतिनन्दयाम: for that, We, felicitate you To secure Me, the message sent by you through a messenger, was thoughtfully and well worded. When I was delayed in coming, you found this world to be void, though full of kith and kin, and wanted to cast off this body of yours, so that it did not remain of benefit for anyone else, these are the things for which we appreciate and felicitate you.


श्री शुक उवाच - Shree Shuka said - एवं सौरतसंलापैर्भगवाञ्जगदीश्वर: ।
स्वरतो रमया रेमे नरलोकं विडम्बयन् ॥५८॥
एवम् सौरत-संलापै:- in this manner, in amorous talks,
भगवान्-जगदीश्वर: The Lord of the universe The Ruler, स्वरत: रमया रेमे immersed in Self-bliss, with Laxmi, sported नर-लोकम् विडम्बयन् human world imitating In this manner, The Lord, The Ruler of the universe, though immersed in Self-bliss, sported with Laxmi in the form of Rukmini, imitating the ways of the human world.


तथान्यासामपि विभुर्गृहेषु गृहवानिव ।
आस्थितो गृहमेधीयान् धर्माँल्लोकगुरुर्हरि: ॥५९॥
तथा-अन्यासाम्-अपि and, with other wives, also
विभु:-गृहेषु गृहवान्-इव The All-pervading Lord Krishna, a householder like आस्थित: गृहमेधीयान् धर्मान् remained, of a householders duties discharging, लोक-गुरु:-हरि: for the people, preceptor is Shree Hari The All-pervading Lord Krishna, remained like a householder with the other wives also, discharging the duties of a householder, as He is the preceptor of the human beings, He set an example for them to emulate.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां दशमस्कन्धे उत्तरार्धे कृष्णरुक्मिणीसंवादो नाम षष्टितमोऽध्याय: ॥६०॥
Thus ends the sixtieth discourse entitled 'A dialogue between Shree Krishna and Rukmini', in the latter half of Book Ten of the great and glorious Bhaagavata-Puraana.