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shrI RukmInISha vijaya, canto 15 (Rukmini kalyana)
Thus, while Krishna was travelling with Rukmini in his chariot to Dvaraka,
Sisupala & others attacked him with the intention of gaining Rukmini. But
they were defeated & driven away. Then Rugmi, Rukmini's brohter who had
promised her hand to SisupAla came to attack Krishna & Krishna broke his bow
& insulted him by shaving off his head. Thereafter, Krishna reached Dvaraka
with Rukmini with pomp & glory.
Then Krishna went to the garden 'MulamAdhava ' with his kith & kin & other
kings to marry Rukmini according to religious injunctions. On reaching the
garden, some kings took the role of bride groom's party & some others
bride's party. For the engagement ceremony, the bridegroom's party went to
the place where bride's party had settled. Astrologers examined the
herosopes of both Krishna & Rukmini & declared that the two tally in all
respects. The bride's party became ready to give Rukmini in marriage to
Krishna on certain conditions. "She should not be entrusted with any
onerous ask. Krishna should not leave her at any time, nor should he get
angry upon her. When we send a message, she should be sent to us. He
should not marry any other maiden, nor should he forget us, his new
relatives."
The bride groom's party told its requirements: "Krishna is not an ordinary
house holder. Entire universe of fourteen worlds is his home. Rukmini as
its mistress, will have to look after all the properties as well as the
children like god Brahma & others. As she is very capable, this work will
not be burdensome to her. We promise that Krishna will never leave her even
for a moment. He will always be accompanied with her on all occasions. He
will never become angry upon her. He will not marry any other lady. Even
when other damsels marry him, he will sport only with Rukmini residing in
their bodies."
The bride's party confessed: "We are not in a position to give anything as
dowry. We do not possess even chariots or horses or elephants & the like
fit to be given to him. We will give in marriage only this Rukmini. Please
do not expect anything more from us." And the bridegroom party replied:
"Our Krishna is fully contented. He does not expect anything except the
sideglances of this Rukmini. Verily, those are capable of bestowing
unlimited riches even to gods like Brahma & Rudra.
Then the marriage ceremonies began. Accordingly, after SamAvartana
ceremony, Krishna started on pilgrimage. The bride's party stopped him
saying "You ned not go in pilgrimage. You unite with this Rukmini who has
all the pilgrim places in her. Krishna agreed & performed religious rites
preceding the marriage ceremony in that mUlamAdhava garden.
madhyasThApitamAdhavA smitalasatphenA chalachchAmaravrAtormirvita
tAtapatrakaamaThA hastyashvapatthyAvR^itA
vINAveNuninAdagarjitayutA vArdheH samA sA chamUrAchChannA
nimiShAntarAgatamahIpAlaughasenAsarit.h [22]
(Now the poet describes the marching army of Sri Krishna)
That army which was equal to an ocean proceeded slowly. It had Sri Krishna
in the middle like Lord Narayana in the middle of the ocean. It had
shinning foam in the form of the gentle smile (of the people). It had waves
in the form of the fluttering fly brushes;tortoises in the form of the wide
spread umbrellas; the sound of the sea in the form of the vinas & flutes; it
was surrounded (as in the sea) by elephants, horses & foot soldiers; fishes,
etc., in the form of gods disguized as human beings; & rivers in the form of
the groups of kings who had joined it the middle.
lakShmIshavAharaThahastibhaTaughavegAjjAtaM vrajastidivamAttarayaM
rajastat.h
kR^iShNAnuShaN^gichidachetanasaN^gabhAjo vakti triviShTapagatiM
gatamedhaso.api [23]
The dust which emanated from the speed of Sri Krishna's four fold army of
horses, chariots, elephants & infantry attained heaven. It says that
animate & inanimate things reach heaven by their contact with Sri Krishna
though the latter (inanimate things) are bereft of knowledge.
(N.B. Though inanimate, the chariot formed a part of Sri Krishna's army.
Hence its dust too attained heaven. (Figure of speech)
vichitraratnadyutiraN^gakAntyA sumaukthikaugAkShatalAjarAjyA
mandAnilAkhyavyajanaiH svatIre sindhuH svajAmAtaramarchatIva
[24]
It seemed that the (king of ) ocean was worshipping his son in law (Sri
Krishna as per the practice of the worshipping of the son in law by the
father in law at the time of offering his daughter in marriage) with the
lustre of the floor drawings in the form of the wonderful jewels on the
shore, with the group of colored particles of rice & fried grains in the
form of good pearls & fans known as gentle breeze.
tuNgaistaraNgairdhR^itashaNkhachakraiH kIrNaH payaH phenasitaM vitanvan.h
hastairmurArervrajato.adhimArgaM vastrANi vistArayatIva vArthiH [25]
The (King of the) sea spread on the shore the water which was wshite with
foam by the high waves that had (carried) conches & stones having the mark
of discusses. It seemed thereby that he was spreading the cloth with the
hands on the way of Sri Krishna (foe of demon Mura) who was going to the
garden (even as the subjects spread the cloth before the kings while they
are going on the way).
nIlAshmadyutipatrashobhibhiradho vyAlambipuShpasphuranmuktAdAma
bhirullasatkisalayashreNIvitAnojjavalai
sinddhupreShitaratnasahitatalairvR^ikshaiH
suvarNonnatastambhAN^garmaNimaNDapAnukR^itibhiryuktaM samAnAyataiH
[26]
Sri Krishna entered (along with Rukmini) the moola mAdhava garden having
trees of equal proportion. They were shinning with leaves which had the
lustre of blue gems. They had the shinning neckalaces of pearls in the form
of hanging bunches of flowers. They were shinning with the canapy of rows
of lustrous sprouts. Their bases were studded with jewels sent (washed
ashore) by the sea. They had stems like the tall golden pillars. They
(therefore resembled a jewel mantap.
viShvaglambiphamochchayaM kalapikairArabhdhagItaM vanaM
garjadvAridhimardalaM shukavachastothraM svatanvIkShayA
nR^ityatkekinaTImanoj~nyamaligIrvINAninAdaM patatpuShpaughAkShatalAja
vR^indamavishanmAN^galyaveShmopamam.h [27]
This Sri Krishna entered (along with Rukmini) the moolamAdhava garden. It
had the group of fruits hanging on all sides. The cuckoos there had begun
to sing melodiously. It had the drum in the form of the roaring sea. It
had the hymns in the form of the peacocks which were dancing on seeing the
dark blue lustre of His body. It had the sound of the veena in the form of
the humming bees. It had the group of the particles of colored rice, fried
grains in the form of the group of flowers that were falling (on account of
the wind). It (therefore) looked like a marriage- mantap.
yadindirAyAstadabhUddhi mUlaM priyAN^gasaMshleShamahotsavashriyaH
tatastadAryAH pravadanti nUnaM sthalam sthalaj~nAbhuvi mUlamAdhavaM
[28]
Since that garden was the cause (main) of the welath of the festival in the
form of the embrace of Sri Krishna (husband of Lakshmi), the venerable
persons who have the knowledge of the words denoting places indeed call
that place MoolamAdhava on earth.
AsannR^ipAH kechana bhIShmaputryAH pakShe sadArA apare murAreH
vArdhistadA garjati vArijAkShyAH pakShe.ahameveti vadannivochchaiH
[29]
In the marriage, some kings along with their wives were on the side of
Rukmini (daughter of King Bhismaka). Others were on the side of Sri
Krishna. Then the sea (not putting up with the help of others) roared
loudly as if saying that it alone (the father of Rukmini) was on the side of
Rukmini having lotus like eyes.
ratnaughapUrNaravivarNasuvarNapAtre satkarNapatramukhashobhanavasturAshim.h
vistIrya shaN^khapaTahadvanipUritAshA jagmurvadhUgR^ihamathotsavanirNayAya
Afterwards, the bridegroom's party went to the house of the bride for the
fixing of the marriage with the heap of auspicious things such as the
earrings, turmeric, saffron & others on a golden plate which was filled with
the group of jewels & which had the color of the sun, by filling the
directions with the sound of conches & big drums.
vivichya sarvAN^gavichArakAle tayoH samantAdvaTana kilAsIt.h
supInadevIstanamadhyadeshe sudurlabhA sA paramachyutasya [31]
During the close examination of all items (such as hands, faces etc... &
houses) physically & astrologically for the union of both Sri Krishna &
Rukmini there was perfect agreement astrologically. But physically, there
was no agreement in one item only, that is in the middle space of the fat
breasts of Rumkini only, the union of Sri Krishna was not possible.
kanyAmimAM kanakadAmakadambagaurIm.h dhanyAM dishantu haraye harinIlabhAse
yuktastayAyamudavAha ivAttavidyudviShvakkariShyati samastapumarthavarShaM
[32]
May this blessed maiden who is yellow like the group of gold necklaces &
flower of the kadamba tree (known as eechalu mara in Kannada) be given in
marriage to Sri Krishna whohas the lustre of a blue gem. This Krishna who
will be united with Rukmini will pour all around the rain of (=confer) all
the objects of human life (such as dharma, artha, kAma, moksha) like the
(dark blue) cloud that has received the (bright ) lighting.
(N. B. Kadamba= a kind of tree said to put forth buds at the roaring of
thunder clouds. katipayakusumod.gama kadambaH ) UttararAma charita. Also
see KaalidAsa's meghaduta & Raghuvamsa.
vaidarbhavaMshodadhijAtaratnamiyaM satI so.apyuDunAyakasya
kulodbhavAlaMkR^itiretayostatparamparAyogyamavaiti yogaM [33]
This chaste Rukmini is the gem born in the ocean of the dynasty of the
Vidarbha king (Bhismaka) or of the milk ocean that has no sacrificial grass
& bamboo (Vidarbhavamsa). That Krishna also is the ornament of the Yaadavas
who are born in the dynasty of the moon (the leader of the stars & the
brother of Lakshmi). Know the connection of these two--Krishna & Rukmini)
as suitable for the continuation of the dynasty.
padmAlaya sA kila pAvanAN^gI nArAyaNo.ayaM navanIradAbha
tenAnayoH susthirameva yogaM manyAmahe.anyonyavibhUtihetuM
[34]
That Rukmini (of the form of Lakshmi) who has sacred limbs has the lotus as
her abode (as per the Amarakosa-laksmih padmAlaya). This Sri Krishna who
has the lustre of a new (dark-blue) cloud is Narayana (who has the water as
His abode). We, therefore, think of their relationship as firm (as the
relationship between water & lotus) & also as the cause of their mutual
prosperitty (even as lotus lends only lustre to the water & the water
promotes the life of the lotus & hence the superiority of water is
suggested).
AryaH svabhAryAM yadi bhArakAryeM naivopadishyAnna punaH kadApi
enAM tyajejjAtvapi nAtra kupyed.hgR^ihaNAtu tarhyabjamukhIkaraM naH
[35]
If this venerable Sri Krishna does not order His wife to do any hard work or
does not leave her at any time or does not get angry with her even once,
then let Him marry our Rukmini who has a lotus like face.
sandeshamAtramabhivIkShya hare gR^ihaM naH saMpreShayiShyasi kariShyasi
nAnyapatnIM
bandhUn.h smariShyasi vibho yadi vishvado nastvAM tarhi valguvadanA
varayedbariShThaM
[36]
O, all pervading Sri Krishna! if you who give every thing send Rukmini to
our house merely on seeing the (letter of) message, if you do not marry any
other lady & if you remember us, your relatives (even after the marriage is
over), then this lady having a delightful face will marry you who are
eminent.
(N.B. The above five verses express the sentiments of the bride's party)
vrahmANDakhyagR^ihaM chaturdashalasatprAsAdashobhaM hareH sAdhvIyaM satataM
vichArayatu tanmadhye gR^ihasyochitaM
svarNAdrikShitidhAnyaratnalabaNaShIreShusarpirdadhisvAdUdAdi sutAMshcha
padmajamukhAM steShAMdhuraM mandiraM [37]
This chaste Rukmini should look after the house known as the brahmAnda of
Sri Hari shining with the mansions such as the fourteen worlds (patala,
etc...). She should also look after the (golden) meru mountain, earth,
grains, gems, the seas of salt, milk, sugarcane, ghee, curds, sweet (nectar
like) water & the children beginning with Brahma & others that are in the
brahmAnda & that are fit for a house. She should take care of all these &
the rulership of sathyaloka.
kAryaM gR^ihiNyA gR^ihakR^ityametanno bhArakAryanyajanairasAdhyaM
tanvI tadetatsakalaM svalolalIlAkaTAkSheNa kariShyatIyaM
[38]
The household work should be done by the housewife. This does not entail
any hardship on her. This slimbodied lady will, by the sportive movement of
her unsteady sidelook, do all this work) of looking after the brahmanda)
that cannot be done by others.
(N.B. Sri Madhva writes in the Dvadasha stothram (7-1)
vishvastitipralayasargamahAvibhUti
vr^ittiprakAshaniyamAvR^itibandhamokshAH..........
nainAM saMsadi santyajenna rahasi svairAvatAreShu vA
snAnAbhyaNjanabhojanAdivividhakrIDAsu vAsyai dishet.h
svAN^gAshleShasukhaM vibhUShaNagataM bimboShThajaM chAmR^itaM
vashAdyAshritametayA virahitaM deshaM paraM santyajet.h
[39]
Sri Krishna will not forsake this Rukmini in the assembly even (as the two
are always in the forms of Lakshmi & Narayana in the assemblies). How can
He forsake her in private in the harem? Nor will He do so in His
incarnations (of Rama, Krishna & others. Lakshmi is there in the form of
Sita with Sri Rama), baths, oil baths, (as He accepts (bathing of a divinity
with water etc...) abhisheka & worship along with her), meals, etc,,,
various sports (bath etc... is for sport only (& not for pleasure). He will
give her the joy of embracing His body since she is in the form of His
ornaments (such as necklaces & others) & the nectar in the bimba fruit like
lip that is in contact with the playing musical instruments like flute,
coonch, horn etc... He will forsake only the place where she isnot (but this
does not happen as both are co existent in all places & at all times.
kruddho.api sarvabhuvanAya na bhIShmaputryAM krodhaM kariShyati paraM
parirabhya dorbhyAM
enAM tadApi ramayekkila komalAN^gi kopo.asya tatra ya imAM kalayedviyuktAM
[40]
Though angry with the entire world (at the time of its dissolution), He will
not be angry with Rukmini (daughter of Bhismaka). Even then (in pralaya
time), He will indeed please this soft limbed lady by embracing her with His
two arms. He will be angry with him who thinks of her as separate from Him
(as that Sita was separated from Lord Rama & for this sin He will send them
to andhataman as in the case of Suranaka & other demons.
keshaM pragR^ihya karajaiH kuchakumbhapArshve kurvaN vraNAni
mR^idaloShThaputaM sa daMshan.h
dantakShataM virachayeddayitaH svapuMsAM krodaM tadA na kalayadhvamasau
vilAsaH [41]
(During love sport) Sri Krishna who is dear to His devotees will make
scratches on the sides of the pitcher like breasts (of Rukmini) by grasping
the hair of Rukmini & cause wounds with the teeth by biting her soft cavity
like lips. Don't think it is then an act of anger. This is sport (aimed at
having her under His control).
prAyaH sa na preShayati svabhakthageheShvimAM te.api na tAM laShanti
atha pradattAmapi tAmidAnIM dhIrAH parAvR^itya na kiM dishadvaM
[42]
To a great extent Sri Krishna will not send this Rukmini (of the form of
Lakshmi, goddess of wealth) to the houses of His devotees (on whom He wishes
to confer His grace). Even those devotees do not desire her: Even if she
is given, will not you, the learned devotees, give back that Rukmini (of the
form of Lakshmi, goddess of wealth by offering it back to Him)?
(N.B. This is said by way of reply to the statement of the bride's party
that the bride must be sent merely on seeing the message (Verse 36)
naivAnyAM ramayetkanyAM pUrNo.ayaM puruShAgraNIH
vR^ito.apyanyAN^ganAdehe ramayetpreyasImimAM
[43]
This Sri Krishna, the foremost of persons, who has His wishes perfect by
marrying only Rukmini will not marry any ther lady. Even if they (16008
gopis) are married by Him (as per their desire only). He will sport with
His very dear Rukmini (of the form of Lakshmi) who is present in their
bodies.
(N. B. This is said by way of reply to the statement of the bride's party
that He should not marry any other lady.
sadAparoKshIkR^itasarvavishvaH kathaM smaredvaH smaraNIyashIlaH
tathApi yuShmAsu kR^ipAM sa kuryAtsmR^iteH phalaM svAMghriyugAshrayeShu
[44]
Since He is always seeing the entire universe with His eyes directly & is
fit to be remembered, how can He remember you? Only he who is not seen by
us is to be remembered. However, He will show mercy to you who have His two
feet for your support & this is the fruit of your remembrance of Him.
(N. B. This verse is by way of reply to the statement of the bride's party
that He should remember the relatives even after marriage. The above nine
verses contain the reply from the bridegroom's side).
na pAribarha bahu dAtR^imIshA sthAshvahastyAdibalAni chAsmai
imAM paraM padmamukhIm.h dishAmastithij~`namAhUya tithirvichAryatAM
[45]
(The bride's party says):
To this Krishna, we are not able to give much money (& others to be given to
the bridegroom on the occasion) & the army consisting of chariots, horses,
elephants, etc... mainly, we will give this Rukmini having a lotus like
face. Let the auspicious day of marriage be considered by inviting the
astrologers.
na pAribarhaM sa vR^iNoti pUrNasukhaH paraM kAMkhShati tatkatakShamaM
virin~chivairinchimukhAmarANAmagaNyabhAgyaM hi yato babhUva
[46]
The bridegroom's party replies: Sri Krishna having perfect happiness does
not take the money, etc... (that are given to the bridegroom on the marriage
occasion. Mainly He desires the side glance of that Rukmini from which
countless prosperity has happened to the prominent gods such as Brahma, siva
(son of Brahma) & others.
yadvakre vidhumAmananti subudaM mugdhasmite hastayorudyavyomamaNim.h guruM
katitate madyaM cha kAvyAspadaM
yatpAdaspR^ishi mangalaM padatale ketuM gatau mandagaM yadrochishchakitaM
tamastadanayornityaM muhurtodayaH
The astrologers speak of the moon in the faces of Sri Krishna & Rukmini (as
their faces are beautiful & pleasing like the moon); of budha in their
gentle smiles (as their smiles have light brightness like budha or because
one becomes a wise man when they kindly & gently smile at one); of the
tender, rising sun in their hands (which are red like the sun); of
brahaspati in thier loins (which are hard or big); of their waists as the
resort of sukra as it is a fit subject for description in one singel poetry
in view of its many qualities); Mangala in the touch of their feet (which
confer auspiciousness on those who touch them); ketu in the sole of their
feet (as the sign of the standard is found there); sani in their gait (which
is slow in movement); & Rahu in their lustre (which drives away darkness
from those who look at the (divine) couple. Therefore, any time is
auspicious for these two (Sri Krishna & Rukmini).(N. B. It may be noted
that in the caswe of this couple the moon (chandra_ is in the face, budha
(mercury) is in their smile; surya in their hands; guru or bruhaspati
(Jupiter) in their loins;sukra (Venus) in their waist. Thus, these planets
are always in elevated places (ucchastanas). Mangala or angaaraka is in
their feet; ketu is the lower part (sole of their feet; Sani in their slow
gait & Rahu (tamas) in their shadow on the ground. Therefore, any time is
auspicious for them. There is no need to look into the auspiciousness of
tiem for them.
yadIyavIkShAviShayasya nitya viborbalaM tArabalaM cha suShTu
yadIyatAra japatastadasya sadA muhUrthodayameva bhamye
[48]
The strength of the moon is always there to him who is the object of Sri
Krishna's kindness. There is the strength of the star (tarabala) to him who
meditates on the omkara (tara) that propounds Sri Krishna. Therefore, I
think any time is always auspicious to Him.
dvitrairdinairantaritApi sAbhUjjyotiShpathaj~`noktatithiH kshanAbhA
udyanmahardhi miShatAM janAnAM bhaiShmyAstu kalpAyutasaMmitAsIta
[49]
Though there was an interval of two or three days for the auspicious day of
marriage mentioned by the astrologers (who know the path of the stars in the
sky), it was like a moment to the people who were observing the wealth of
the marriage material (such as the clothes, ornaments etc... & the brisk
activity). It was equal to ten thousand years to Rukmini (daughter of
Bhismaka who was eager for His company).
tAmbulapatraM kila pUgayuktapAsIdvivAhotsavanirNayAya
chetaH sunishchAyayatisma yUnAM mAN^galyadIkShotsavametadeva
[50]
The betel leaf along with the arecanut (exchanged between the two parties
prior to marriage & technically known as niscayatamboola) settled the
festival of marriage. This only made the young couple declare in thier
minds the vow of the festival of marriage of each other (on account of the
excitement of passion caused by the chewing of the betel leaves & arecanuts
exchanged by the two parties).
tataH krameNobhayavarganAryo gR^ihegR^ihe tailayutAM haridrAM
dadurvivAhotsarvamUlabhUtAM parasparaM snehamivArpayantyaH
[51]
After this exchange, the women of the two parties gave in order in each
houses tumeric along with oil which is the root cause of the festival of
marriage. This was a token of their mutual friendship.
kanyAvarau chakraturathamkAmAvanyedyurarchAM pithR^idevatAnAM
manye kilAnyonyamamU tathagre chIrNotsavau saprati jAtalajjau
[52]
On another day, Sri Krishna & Rukmini who were desirous of the fourfold
objects of human life did the worship of the manes & the gods (which is
known as the naandisamaradhana). I think that they were bashful in the
presence of the manes & the gods as they had already been married after the
churning of the milk ocean in the assembly of the gods & because they would
be mocked at if they were married again in their presence.
atha snAtakasAdharmyaM saMprApya yadunandanaH
snAtuM jigamiShustIrthaM prItyettha pratyaShidhyata
[53]
Then Sri Krishna, the giver of joy to the Yadus, having obtained the
likeness of a snAtaka, a bachelor just returned from the gurukula for
leading the life of a householder) wished to go for a bath in the holy
waters but was detained by the bride's people thus (as follows) with
affection.
(N. B. Before marriage the samaavartana samskara will be observed.
Afterwards, the bridegroom leaves for Kasi & other holy places. It is then
that the would be father in law detains him on the ground that he gives him
his daughter in marriage.).
parihR^itabhavapAsha shrIsha mA yAhi shaure tribhuvanaparigItaM tIrthajAnaM
tvayIshe
vrajati sakalamAsItpR^iShThataH spaShTayuShmachcharaNavaraNabhUmyAM kvAsti
tIrthaM tvadagre
[54]
O, husband of Lakshmi! O, one who destroys the rope of the cycle of births &
deaths. don't go. O, Krishna! while you who are the lord (of all the
worldss) go, the group of all the holy places praised in the sAstras in the
three worlds will clearly stay behind you on the ground (trodden by your
feet having the signs of flag, etc... which are clearly visible). Where is
the holy place in front of you?
yarhIsha te sakalatIrthaniShevaNechChA tarhi tvadIyamunayaH kila tatratava
tvAM snApayanti jalamadhyagataM vivekaiH kurvanti tattava vimadya
vidheyamasti
[55]
O, Lord Krishna! if you wish to bathe in all the holy rivers, then the
sages, your devotees, bathe you who are present in Saaligrama images there &
there (by uttering the purushasukta) indeed. By reciting the aghamarsana
suktha (beginning with rtam ca satyam ca etc...) they keep you in the middle
of the water. Therefore, what is there to be done by you now?
yatra tvadIyaguNakortananartanAdi tatraiva tIrthanikarAH kila saMvasanti
yatrArpayanti sujanAH sukR^itaM samasta tasyesha te sakalamAkalamAmi pUrNaM
[56]
O, Lord Krishna ! all the groups of holy places are indeed there where the
singing of your qualities, dancing before your images & others (such as the
remembrance of your name), take place (as per the puranic statement sarvAni
tIrthAni vasanti tatra yatrAchyutodArakathAprasanga). I think of you as a
perfect one to whom the virtuous people dedicate the merits earned from the
performance of dailly & occasional acts (with the words karoti yadyatsakala
parasmai nArAyaNAya samapayAmi).
gaN^gAditIrthanikarAH kila yatpadAbjasaNgAtpunanti bhuvi tAnapi pAvaranti
aN^gAnuShaNgakaraNAdbhavadantaraN^gAH kim.h gAhanena tava tIrthachayeShu
tasya
[57]
The groups of the ganges & other holy rivers indeed become sacred by contact
with your lotus like feet, on earth the sages who have pinned their minds on
you purify them by means of the contact of their limbs. Of what use is
there to such a one as you in dipping in the groups of holy rivers?
yadromakUpamapi pUrayituM na shekurbrahmANDakharparashatAyutakoTayo.api
gaN^gApi yachcharaNasannakhasekAmAtraM tatkvAsti majjanavidyou tava
tIrthamurvyAM
[58]
Even the many crores of the coverings of brahmanda (of which you are the
lord) cannot fill up even a pore of your hair. Even the ganges (born from
your feet) cannot wet even the good nails of your feet. Then how are they
fit for your bathing?
bhrUkAshIM varanAbhimAnasavatIM hArAvalojAhnavIM nIvIdivyasarasvatIM
pravilasadromAlisUryAtmajAM
kA~NchIshobhikaTiM kuchochchabadarIM
netrAntayugmaprabhAkAveryantaragAsyachandrasarasIM yAtrAstu bhaiShmIM prati
[59]
May your journey be towards Rukmini (daughter of Bhismaka). She has Kasi in
the form of her brows (or the place where she lives is kasi which is of the
shape of a bow); the manasa lake in the form of the excellent navel (which
is deep); the ganges in the form of her necklace (as both the ganges & the
necklace are white, the former because of its contact with the dust of Sri
Vishnu's feet& the latter because of pearls); the divine (yellow) Saraswathi
in the form of the knot of the (yellow) saree; the (black) yamuna (daughter
of the sun) in the form of the rows of (black) hair; kanci in the form of
the waist shinning with the (waist-) gridle; the upper Badarikashrama in the
form of the big breasts where are like the badari fruits; the cauvery (which
is divided into two parts) in the form of the lustrous sidelook (of the two
eyes); & the chandra Puskarini between the two sidelooks in the form of the
(moon like) face.
kShetre tvamasmin.h parigR^ihya bhaiShmyAH pANiM jagatyapratimaM tadetat.h
tIrthaM vidhehIsha na kR^iShNa yAtrAM vyAptasya te saMprati nandayAmaH
[60]
O Lord Krishna! By taking the hand of Rukmini (daughter of King Bhismaka)
in the moolamaadhava garden, make it in the world a unique holy place (as
the excellence of all the holy places is achieved from your marriage with
Rukmini here. We do not agree to the journey now, O, Krishna, in the case
of you, who are all pervading.
nityaM nijorusthitabhIShmaputrInR^ityaddvanottuN^gakuchagrahasya
pratyUhashAntIriva kAMkShamANashchake sa shaurirgrahashAntikarma
[61]
Sri Krishna did the worship for the pacification of the nine (grahana)
planets as though desirous of warding off the obstacles to the grasping of
(grahana) the dancing high breasts of Rukmini (daughter of Bhismaka) sitting
in the form of Lakshmi on His laps.
romNAM harShakAriNi shravaNataH pApaughavidhvaMsini premNA chintayatAM
vichitravimalashlAdhyArthasandAyini
saN~chAte bhuvi sukmiNIshavijaye sadvAdhirAjodite sargaH
pan~chadashomudAmayamabhUtsvargIshvarANAM kule
[62]
General: When the exploits of the victorious Lord of Rukmini which cause
the happy horripilation of joy in the hearers, which remove the multitudes
of sins by their mere hearing, which give wonderful, faultless &
praiseworthy meaning & the four fold objects of human life (dharma, artha,
kama, moksha) to those good & eminent disputants like Sukacharya & others
(in the BhAghavatha), the fifteenth creation of great joy was made in the
group of the denizers of heaven.
Particular: When the exploits of the victorious Lord of Rukmini which cause
the happy horripilation of joy in the hearers, which remove the multitudes
of sins by their mere hearing, which give wonderful, faultless &
praiseworthy meanings & the fourfold objects of human life (such as dharma,
artha, kAma, moksha) to those who con over them with devotion were composed
on earth by the good & eminent Saint Vadiraja, this fifteenth canto causing
great joy among the group of the denizens of heaven is over.