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shrI RukmInISha vijaya, chapter 16, verses 1 to 10
svayaMvarasamudyoge svayambhupramukhAn.h surAn.h
samAgatAnyamIkshyettham.h babhAShe sukmiNIM sakhi
[ 1 ]
On seeing Chathurmukha Brahma & other important gods who had come to attend
the swayamvara in which Rukmini tries to choose her husband, her friend of
the form of her intellect spoke to Rukmini thus.
kalpAdivArShu kamanIyaPhaNIndratalpe lakshmyA sahAdipuruShasya kR^itAlayasya
muktaughasevetapadaH kila nAbhideshAt.h padmaM purA.ajani tataH sakhi
padmayoniH
[ 2 ]
O, friend ! from the navel of the primeval person (Lord Narayana) who was
lying with Lakshmi on the bed known as the delightful Mahasesa on the primal
waters of the padmakalpa & whose feet were worshipped by the group of
liberated souls (Brahma, Garuda, Sesa & othersP, the lotus flower was born
(and so He is called Padmanabha). Afterwards, Chathurmukha Brahma (who is
known as Padmayoni) was born in it (and so Brahma is different from Him).
AtmAbhidhaH svayamiti pratithohyavAchyastAto.asya yanmuraripustadamum.h
munIndrAH
khyAtyA svayaMbhuvamajaM vidurAtmayoniM chetasthitashR^ititatiM sakhi
vedagarbhaM
[ 3 ]
O, friend ! since Lord Narayana (foe of Mura who has the name of Atma, who
is famous as svayam, & who is denoted by the letter 'a' is the father of
this Brahma, the best of sages, therefore, know this Brahma by such names as
svayambhavam, (as he was born from Lord Vishnu known as svayam), Atmayoni
(as he has Lord Narayana known as Atma as the cause of his birth), Aja (as
he was born from Lord Vishnu denoted by the letter 'a' & vedagarbha as he
has the group of vedas propounding Lord Vishnu in his mind.
mahormisaN^ghAtashatAtatAmbhasyadR^iShTasadviShTarapadmamUlaH
vidhirvidhij~`no vijitAkShavR^ittistapaH sa tepe pitara didR^ikShuH
[ 4 ]
Being desirous of seeing his father (Lord Narayana) who could not be seen on
the waters of the deluge which were spread by the striking of hundreds of
big waves & who was the cause of his good lotus seat, Brahma who knew what
was proper to be done had his senses under his control & undertook penance.
athAmbukallolavilolaDolAntarasthanAgAdhipabhogashayyAM
phaNAsahasrAmalaratnarashmitR^iNIkR^itArkoDupalakShalakshmIM
[ 5 ]
After the penance, Brahma saw the bed in the form of the body of sesa which
was inside the cradle of the form of the rocking waves of the water & whcih
had the lustre of a lakh of suns & moons belittled by the lustre of the pure
gems of the thousand hoods of sesa.
apashyadasyaM saha sindhuputhryA shayAmanambhojavishAlanetraM
manojnyAdordaNDasahasrabhAsaM pravAlamR^iddvaMdhyuruNaukR^itAshaM
[ 6 ]
Brahma saw Lord Narayana who was lying on the bed of the form of sesa along
with Lakshmi (daughter of the milky ocean). His eyes were as wide as lotus.
He had the lustre of a thousand beautiful arms (He was shinning with a
thousand arms). His feet which were a soft as a (red sprout had reddened
the directions.
suvarNavarNAmbarashobhimadhyamagaNyalAvaNyasamudrahR^idhyaM
vishAlanIlAchalakalpamalpasmitAnanAdhaH kR^itachandradarpaM
[ 7 ]
He saw Lord Narayana whose waist was shinning with the robe of yellow color.
He was delightful with the sea of countless beauty. He was like a broad
mountain of blue gems. He had reduced the pride of the moon by His face
having a light gentle smile.
parisphuratkuNdalahArakAnchikirITamudrAN^gadanupurAdyaH
virAjita tigmamarIchirochiH sharIrasaMbhAsitasarvadeshaM
[ 8 ]
He saw Lord Narayana who was shinning with the ornaments beginning with the
lustrous ear rings, pearl necklace, waist girdle, crown, finger rings,
armlets, anklets & others & who had brightened all the places by His body
which had the lustre like that of the sun.
vishAlavakshaH sthalashobhiratnaM vimuktashakrArkavirinchamukhyaiH
vichitrabhUShAvalibhUShitAN^irvivR^iddhabhaktyAvanataH parItaM
[ 9 ]
He saw Lord Narayana having the shinning (Kaustubha) gem on His broad chest
& who was surrounded by the prominent gods such as the liberated Indra, Sun,
Brahma & others whose limbs were decorated by the rows of wonderful
ornaments & whose bodies were bent due to the increasing devotion.
unnAlAbjavarAtapatramahirADunnamrasimhAsanaM
sannaddorjitamuktabhR^ityanikaraM mAnormisachAmaraM
tannAdAbhidhadundubhiM shubhayashaschihnottibhivandivattannArAyaNa
chakravartinamasAvunmIlitAkshaM vyadhAt.h
[ 10 ]
This brahma with his panegyric having the marks of the good fame (of Lord
Narayana), woke up, like a minstrel, the emperor Narayana having the lotus
with its stalk upwards in His navel for His grand umbrella; the serpent king
(sesa) with his rows of hoods bent above for His throne; the great,
liberated souls ready with the discuses & conches in their hands (for His
Service) for His retinue; the worthy billows of the ocean for His good
chowries; & the pleasing sound of the waves for the large kettledrums.
ramArameshAnugR^ihIta eShaH kramAtsasarjAgra idaM samastaM
sadAchyutAMghrismaraNena dhanyastadIyabhaktyeShvayamagragaNyaH
[11]
This Chathurmukha Brahma who was impelled by Lakshmi & Lord Narayana
(husband of Lakshmi) & who was blessed on account of meditating always on
the feet of Lord Achyutha created in the beginning in order this entire
universe. This Brahma is the foremost of the devotees of Lord Narayana (and
as such, he is not equal to Lord Narayana).
ayaM sakhi prANaguNAdhinAthaH svayambhuvA sarvaguNaiH samAnaH
shivAdidevA vyavadanta pUrvaM tato.asya sachvaM prakaTIbabhUva
[12]
Friend Rukmini! This Mukhyaprana who is the lord of the group of pranas
(such as vyana, apana, udana, samana, prana) or of the group of sense organs
is equal to chathurmukha Brahma in respect of all auspicious qualities (such
as knowledge , strength etc...) Formerly, Rudra & other gods quarrelled
among themselves over their superiority. Afterwards, the strength of this
Mukhyaprana became clear (since none of them could activate the body without
the presence of Mukhyapranaa in it.
harermanuM jIvanikAyakAye japannayaM jIvayatIha vishvaM
nijAN^kamAropya kilainamArye jagatpatirjAtasukhaM vidhatte
[13]
By uttering the hamsamantra (of the form of the inhalation & exhalation of
breath) of Lord Narayana in the bodies of the groups of jivas in this world,
this mukhyaprana endows the world with life. O, venerable Rukmini! by
seating him on His lap, Lord Narayana (the Lord of the universe) makes this
Mukhyaprana indeed happy.
kvachiddhi rakShovashatAM surANAM bhavedamuShminna kadApi sAsti
ayaM kilAchChinnamukundadharmo viriN^chatAmeShyati bhAvikalpe
[14]
Sometimes even bods (like siva & others) come under the control of the
demons (and so act against the lord). But that dependence never occurs to
this Mukhyaprana. The Mukhyaprana who has the unbreakable qualities of
devotion, etc., to Lord Narayana will obtain the post of Brahma in the next
kalpa (after the present Chathurmukha Brahma obtains liberation).
payo.abdhijaM durviShahaM viShaM prAk.h svayaM papau naShTajavaM shivo.alpaM
vimuktimapyeSha harernideshAtpriyAya dAtuM prabhurambujAkshi
[15]
O, Rukmini (who has lotus like eyes)! formerly this Mukhyaaprana himself
drank the unbearable poison produced at the time of the churning of the milk
ocean. Siva drank a small quantity of the poison that has its potency
reduced (by Mukhyaprana) & came to have a blue throat (is so known as
Neelakanta). This mukhyaprana is able to confer Moksha on the devotees dear
to him at the order of Lord Vishnu.
ihAvatIryApa hanUmadAkhyo vyadhatta sevAM sati bhImarUpaH
vibhorvidhatte.adya sa madhvarUpI vidhAsyate.anyaaistridashairasAdhyAM
[16]
O Chaste Rukmini! Sri Vayu having incarnated on earth under the name of
Hanuman did the service of Lord Rama that was impossible for the other gods
also. Now, he is serving Lord Sri Krishna under the form of Bhima. Later,
in the form of Sri Madhwa, he will serve Lord Vedavyasa (by means of
propagating the right spiritual knowledge.)
svabuddhisakhyetthaamudIritA sA kR^ipAkaTAkSheNa nirIkShya bhaiShmI
nijAMghripadmAvanatau sutau tau svakAntametatprabhumeva mene
[17]
That Rukmini (daughter of King Bhismaka) who was told thus by her friend in
the form of her intellect saw with her compassionate sidelook her sons
(Brahma & Mukhyaprana) who had bent with humilitty at her lotus like feet &
thought of their master Sri Krishna only as her husband.
bhavo.ayamabjAsanalabdhajanmA vihaN^garAjo.ayamahIshvaro.ayaM
samAnavij~nyAnabalapramodA mukundasevAbhiratAH kilaite
[18]
This is Siva who obtained his birth from Chathurmukha Brahma (who has a
lotus for his seat). This is Garuda (King of birds). This is MahAsesa
(lord of serpents). They have equal knowledge, strength, bliss. They are
interested in the service of Lord Narayana ( who confers moksha).
sharvaH suparvaripugarvavibhedadakShaH pUrvaM puratrayamayaM kila
devyajaiShIt.h
haryaMghritIrthaparipUrNakapardamenaM gauryatyasAdhyamapi taM
vashayAmbabhuva
[19]
O Rukmini ! This Siva who is able to destroy the arrogance of the demons
(fores of the gods) formerly conquered the town of Tripura (along with its
invincible demon). However, Parvathi brought under her control (by doing
hard penance), though very impossible, that Siva whose matted locks of hair
are sanctified by the river Ganga that flowed out of the feet of Lord
Narayana.
puchChena kachChapatanoH pavanasya pR^iShThamachCho.avalambya
saridarNavashailapUrNAM
siddhArthakhaNDamiva kuNDalirAT.h supR^ithvIM supR^ithvIM pR^ivImayaM kila
bibharti phaNAtapatre
[20]
This white Sesa (lord of serpents), by supporting himself on the back of Sri
Vayu who has a body like that of a tortoise with his tail, bears this wide
earth full of rivers, oceans, hills on his umbrella like hoods
(effortlessly) like a mustard piece.
so.ayaM garujjanimarujjavachAlitAdridvIpAmburAshirahivarNayabalaH suparNaH
prAdAnniyudhya balinA balinAsamaM yo gomantamUrdhni mukuTaM nijadevatAyai
[21]
Oh, Friend Rukmini! This is Garuda whose strength is worthy of being
praised by the serpents ( his foes). He shook the mountains, islands & seas
by the speed of the wind caused by his wings. By fighting with the strong
emperor Bali he gave back the crown ( which had been taken away by Bali) to
Sri Krishna, his master, who was on the peak of the gomanta mountain.
sa viShNuvAhatvamavApa tArkShyastapobhirapyanyasurairasAdhyaM
tadIyatalpatvamahIshvaro.ayaM vimuktimArgo kila tau surANAM
[22]
By means of penance that Garuda became Lord Vishnu's mount which was
impossible to other gods (like Indra & others) even by means of penance.
This sesa (lord of serpents) became the bed of that Vishnu by doing penance.
Both of them became the path to moksha to the gods lesser than them. It is
well known.
(N. B. Some gods attain moksha by entering into Garuda & some others by
entering into sesa. Refer to the Brahma Sutras - 4-2-6.
garutmadaMsAchalanIlameghaM phaNIndrahArochchayanIlaratnaM
umeshahamsapriyapAdapadmaM patiM satI sA chakame rameshaM
[23]
The chaste Rukmini wished to have as her husband that Lord Vishnu (lord of
RamA) who was like the dark blue cloud on the hill of the form of the
shoulders of Garuda, who was like the blue gem to the group of necklaces of
the form of (the white) Sesa & who had lotus like feet dear to the swan of
the form of Siva (Lord of Parvathi. It is well known that Siva bore the
water of the Ganga that washed the feet of Lord Vishnu).
triviShTapesho.ayamabhUdbalAristrivikramashrIcharaNaprasAdAt.h
vimathnatA tena payaH payodhiM vichitrasaubhAgyavR^itaH kR^ito.asau
[24]
This Indra, the foe of demon Bala, became the lord of heaven by the grace of
the auspicious feet of Lord Narayana (Upendra). This Indra was endowed with
wonderful wealth (of the form of the Parijata tree, great gems, etc...) by
Lord Narayana who churned the milk ocean.
kalpadrumaH karivaraH kavivarNyavAjI nityaM vashe.asya kila devi sabhAM sa
daivIM
madhye mahAsanagataH paripAtyajasramindro.ayamindrapadayogyamahAvibhUtiH
[25]
Oh, Rukmini! the kalpa tree, Airavata (the best of elephants) & (the horses)
Uchchaisrvas which is fit to be described by the poets, are always under his
control. This Indra who has great wealth in conformity with the meaning of
the word Indra sits in the centre of the assembly of the gods on a high
throne & always protects it.
(N. B. The word Indra is derived from the root idhi parameshvarye).
ayaM surANAM gurureSha dharmaH sudhAkaro.asau sa sahasrashmiH
ayaM cha ratnAkarashabdhito.agraye mahatvameShAmabhidhaiva vakti
[26]
O the foremost Rukmini! This is Brhaspati, the preceptor of the gods. This
is Dharmaraja (Yama, god of righteousness & the lord of the town of
Samyamini). This is the moon god having rays of nectar. He is the sun god
having a thousand rays. This is Varuna, the store house of gems. The names
alone denote their greatness.
ime surAH shrIpatinityasevAviyogabhItyA.animiShA vinidrAH
prapedire tatkaruNAprabhUtasudhArasAsvAdanato.amaratvaM
[27]
On account of the fear of missing the eternal service of Lord Hari (husband
of goddess Lakshmi), these gods do not blink & are without sleep. They
obtained immortality by drinking the juice of nectar due to the abundant
kindness of that Lord Hari.
marutvadatyuchChritabhAgyahetuM suraughasaN~jIvanamUlabhUtaM
narAMsthR^iNIkR^itya jagAma bhaiShmI parisphuradbhUShaNabhUShitAN~gI
[28]
Rukmini (daughter of King Bhismaka whose limbs are an ornament even to the
resplendent ornaments didn't care a straw for the humans. She went away to
marry Sri Krishna who was the root cause of the very high prosperity of
Indra & of nectar whcih is the staple food of the multitude of gods.
ayaM mukundaH sakhi chitpramodamayAvyAN~go.akhiladoShashUnyaH
avAtaradvishvajanasya guptyai guNAMburAshiH kila bhUtale.asmin.h
[29]
O, friend Rukmini! this Krishna who has the eternal limbs of the form of
knowledge, bliss & others, who is free from all flaws, who is like an ocean
of all auspicious attributes & who is the giver of moksha (and is therefore
known as Mukunda) incarnated indeed on this earth for the protectionof the
virtuous people of the world.
jagajjanisthemalayAdidharmA bhavantyamuShmAtkila shastrayoneH
amuShya sAmyaM katamaH surANAmupaiti yadromasu vishvakoshAH
[30]
The attributes beginning with the creation, maintenance, destruction &
others (such as knowledge, ignorance, regulation or control, bondage &
liberation) take place from this Lord Sri Krishna who can be known only from
the shastras (which are the pramanas about His greatness, glory etc...) The
brahmandas are embedded in His hairs. When this is the fact, who among the
gods obtains similarity with this Krishna?
samastavedAH kila setihAsAH purANayuktAH smR^itibhiH sahainaM
samAnashUnyaM prabhumAmananti pramathya yo.abhdhiM labhate sma laxmIM
[31]
All the vedas along with the epic (Such as MAhabharatha & Moola Ramayanam),
puranas (like Bhaghavata & others) & smritis ( like the Manusmriti & others)
say that Lord Krishna who obtained Lakshmi by chruning the milky ocean is
without an equal (and a superior) & so you deserve to marry Him.
The rigveda says:
|| na te viShNo jAyamAno na jAto deva mihimnaH paramantamApa| udastabhnA
nAkamR^iShvaM bR^ihantaM dAdharta prAchIM kakubhaM pr^ithivyAH || 7-99-2
|| viShNornu kaM vIryANi pravochaM yaH pArthivAni vimame rajAMsi | yo
askabhAyaduttaraM sadhasthaM vichakramANastredhorugAyaH || 1-154-1 & also
the Pramana: nAsti nArAyaNasamaM na bhUyaM na bhaviShyati)
yadIyapAdo.aNDakaTAhabhedI vidhAtR^ihastArhaNasAravedI
mR^igAkxi so.ayaM vividhAvatAraviyojitAtyuddhatabhUmibhAraH
[32]
O deer eyed one! This Krishna whose foot broke the compound of the
brahmanda & who knew the superiority of the worship (of His foot) offered by
Brahma with his hands, has in His various incarnations rid the earth of the
very heavy burden (of the demons).
vivekasakhyeti vibodhitA sA bhUva tUShNIM kamalAttamAlA
praharShachihnAni paraM tadochuH prabhuM tamAkAkxti rukmiNIti
[33]
That Rukmini who was thus instructed by her friend known as her intellect &
who had held a garland of flowers (in her hand) remained silent (before Sri
Krishna out of bashfulness). Then only her horripilated hairs indicated
that she desired to marry that Lord Krishna.
tayormuhUrtAvadhi madhyadattapaTaM vinirbhidya mithaH spR^ishantyaH
prabhAH sadAkhaNDitayogabhAgyaM vibodhayanti sma vivekabhAjaH
[34]
The lustres of each other (Krishna & Rukmini) touching each other by
penetrating (lit breaking) through the (thin veil of) cloth held between the
two till the (right auspicious) muhurtha informed the learned ones about
their uninteruppted wealth of union always.
sItAsvayaMvaramahotsavagAnakAle jAtau ramApulakamAdhavamandahAso
sA jAnakIyamayameva hi rAmachandraH kiM tanmuhUrtakathayeti hi saMsataH smaH
[35]
At the time of Rukmini's svayamvara) the story of Sita's svayamvara was sung
(by the auspicious womenfolk) . Then appeared a horripilation on Rukmini's
body & a gentle smile on the lips of Sri Krishna. They both indicated that
Sita was this Rukmini & that Sri Raama was this Sri Krishna. The onlookers
said: Since it is thus clear, what is the use of describing the frestivity
as the swayamvara of Rukmini & Sri Krishna?
AsItparasparanirIkxaNakarmakAle bhaShmImukhAmbujagataM nayanaM murAreH
tasyAshcha nAbhisarasInilayaM tadetadyuktaM yadarkadR^igasAviyamutpalAkxI
[36]
At the time of looking at each other (after the removal of the veil of cloth
held between the two), Sri KRishna's eyes fell on the lotus like face of
Rukmini (daughter of Bhismaka). The eyes of that Rukmini had as their abode
the lake in the form of the navel of Sri Krishna. This is proper since Sri
Krishna has the sun in His eyes & this Rukmini has a lotus like face.
(N. B> It is well known that the lotus is dear to the sun & the lotus has
its birth in the lake).
guDAnvitAbhiH shubhajIrikAbhiH parasparaM varShati bandhuvarge
vakxaHsthitAmbhodhisutAjitastatoakxyaH prayuktaM prathamaM babhAra
[37]
While the group of relatives (of both sides) were throwing at one another
the auspicious cumin seed along with jaggery, Sri Krishna who had already
been conquered by Rukmini of the form of Lakshmi (daughter of the milky
ocean) who was on His chest bore (received) at first what was thrown from
the side of that bride (Rukmini).
(N.B. It is understood that if the cumin seed along with jaggery thrown by
the bride's party falls first on the bridegroom, he is conquered; if it
first falls on the bride, she is won).
AkANThmApAdatalAnmurArernetrAntanIlotpalachArumAlAm.h
shrIH sandadhe tatkxaNahR^idaShTaromasatkaMchukaM shrIpatirAtmapathnyAM
[38]
Rukmini put the lovely garland of blue lotus in the form of her sidelook on
Sri Krishna from the foot upto the neck. At that moment, Sri Krishna made
His wife Rukmini wear the blouse in the form of horripilation (caused by
looking at Him).
(N. B. During marriage, it is customary for the bride to put a garland
around the neck of the bridegroom who, in return, will present a blouse to
her, on this occasion the sidelook cast by Rukmini on Sri Krishna from the
foot to the neck (out of shyness) served as the garland. As Sri Krishna
looked at her at that time, there was horripilation of joy in her.
ugro.ayaM sakhi chanchalI.ayamamale so.ayaM rame gUDapAdvR^iddo.asau
jvalano.ayameSha tapanaH sadvakratuNDo hyasau
mugdhe.adantaka eSha devi jalarAT.h gotrAsaho.asau xitAvityAdyAbhidhayaiva
dhikkR^itasurA shrIrAsasAdAchyutaM
[39]
O friend! this is Ugra (as Siva is so called due to his stern nature). O
blemishless one! this is chanchala or vAyu (as he is unsteady). O Rukmini!
this is Sesa who has invisibel feet (and is therefore called gUDapAt.h).
This is bBrahma (pitamaha) who is old. This is jwalana or fire (as it
burns). This is tapana or sun (as he torments the creatures by his heat).
This Garuda has a well curved beak. O, beautiful one! This is Pusan who
has no teeth. O, goddess! This is Varuna, the master of the waters or
stupid ones (as per laDayorabhedaH). This is Indra who is intolerant of
mountains or lineage on earth (as he clipped off the wings of the mountains
in the past). Rukmini who disregarded the gods having the names beginning
with these & others approached Sri Krishna in order to garland Him.
(N.B. The story of Indra's clipping off the wings of the mountains & how
the Mainaka saved itself with the help of the wind is narrated in the
Ramayana, Sundarakanda, Sarga 1).
vedhA vaidikamaulireSha pavano mantraM japan.h santataM sharvo.asau
suviraktadhIH sa madhavA vyApArabhArAkulaH
sUryaH paryaTanapriyaH sa tu shashI doShAkaro.asau
smaro.naN~gashchetyakhilanupexya kamalA vavre yadUnAM patiM
[40]
Brahma is the most eminent of the knowers of the vedas. This wind always
recites the hamsa mantra. This Siva (who is naked) has a mind full of
dispassion. That Indra is worried by the burden of protecting the three
worlds. The sun loves to wander (in the sky). As for the moon, he is the
mine of blemishes (and he shines at night). The cupid (though beautiful) is
bodiless (and sesa has no ears, Garuda is partial to Vishnu & Yama is the
lord of the dead ones). Rukmini knowing thus disregarded all others &
married Sri Krishna, the lord of the Yadus.
(N.B. doShaH = blemish; doShA= night)
puthro yasya sa padmabhuuH phaNipatiH shayyA khagesho rathaH
shambhuryachcharaNAmbumauliragabhittaddattasAmrAjyabhuk.h
nitraM yatpadasaN^gatau vidhuravI yadvallabhA shrIvadhUstaM varyaM
varayAmbabhUva sudatI sA dvArakAnAyakaM
[16- 41]
That Brahma who was born from the lotus of His navel is the son of that Lord
Vishnu. Sesa (lord of serpents) is His bed. Garuda (lord of birds) is His
chariot. Siva bore on his head the Ganga that was born from His feet.
Indra (who cut off the wings of the mountains) protects the empire of heaven
given by that Lord Vishnu (who took ot away from Bali as Vamana). The moon
& the sun have always obtained the sky (called Vishnupada). Goddess Lakshmi
is His wife. That Rukmini having beautiful teeth married that Krishna, the
lord of Dwaraka.
yA vai champakasampadAmjavasaterdUrvAshriyA svAtmanaH ketakyA vibhavena
kR^ittivasanasyAmbhojakAntyA vidoH
sannIlotpalashobhayA dinamaNeH shrImattulasyA.amatA herambasya hareH paraM
samuchitA sA mAlikA shobhate
[16-42]
The garland of flowers put around the neck of Sri Krishna (by Rukmini) is
supreme. It was not acceptable to Brahma (who has the lotus as his abode &
is therefore like the bee) as it had the wealth of the campaka flower; to
herself (Lakshmi) of the form of Durga as it had the wealth of the
sacrificial blade of grass; to siva (who wears the elephant skin on his
body) by its wealth of ketaki flower (as per na ketakyA cha shakaramiti
smruthi); to the moon by the lustre of the lotus; to the sun by the lustre
of the fine blue waterlily & to Ganesha by its good tulasi (as per tulasyA
vinAyakamiti smruthi). It was suitable only to Lord Vishnu (as He can be
worshipped with all flowers).
hareH prasAdaikabhujAM surANAmimAM pradAsyaMi kathaM tvitIva
ramA pramodotthitaromarAjiH samapeyAmAsa mukundakaNThe
[16-43]
Rukmini who had the row of hairs horripliated with joy put this garland
around the neck of Sri Krishna (giver of moksha) as if thinking thus; "How
can I give this garland to the gods who accept only the remaining part of
the food (and others such as the cloth, wreath or unguents) dedicated to
Lord Vishnu.
sA dhArAmbukadambakena saha supremAshrudArAM harerbhrAjanmAlikayA samaM
praNayasanmAlAM sunIrAjanaM
netrAntena shuchismitA.amR^itarasairnaivedyamAvedya tatpArshvaM
mandamupAshrayatphalamiva vyAlolahArojjvalA
[16-44]
Rukmini who was shinning with necklace moving to & fro slowly reached the
left side of Sri Krishna as the result of her fourfold worship- the bathing
(abhisheka) by shedding sincere tears of love along with the shinning
garlands; waving lamps before Him with her side glances & offering nectar
along with her pure smile even as one reaches God in moksha by the above
(mentioned) four fold worship (of abhisheka, puspamaala, neerajnaa &
neivedhya).
nAryo.akxatAn.h pravavR^iShurnavakumkumAbhAn.h saN^gItamaN^galakathaH
samalaMkR^itAN^gayaH
sauvarNaviShTaragatoH sadayairapAN^gaH kanyAvarau cha phalamakxayameva tAsAM
[16-45]
The auspicious women whose limbs were well decorated by ornaments, etc.,.. &
who were well singing the auspicious stories of Sri Krishna & Rukmini rained
on them colored particles of rice shinning like the new (fresh) saffron.
The bride & the bridegroom (Rukmini & Sri Krishna) who were seated on a seat
of gold gave the women eternal salvation by their compassionate side
glances.
gR^ihItapANI kila chakratustau pradaxiNaM lAjasamedhitAgneH
vadhUvarau ramyarahasyagoShThayAM vidhAtumAtmIyamivAsyagaM taM
[16-46]
Those two (Krishna & Rukmini) who had held each other's hand circumambulated
that fire which had been the mouth of Krishna (as per the pramana
mukhAdindrashchAgnishcha) as if to win over him to their side so that he may
keep secret their love talks at the time of love sport.
tatashchaturthe divase kilaitau chiraM ratau talpatanau phaNIndre
vilaMbini xmAM vahateti nUnaM prachakraturnAgabaliM prahR^iShTau
[16-47]
Then on the fourth day these two (KRishna & Rukmini) who were happy
performed indeed the worship of the elephantss (Which bear the earth along
with Sesa) as Sesa (King of serpents) who was the bed for the love sport of
KRishna & Rukmini for a long time would delay his work (of bearing the earth
along with the elephants).
sA mandasmitamauktikena sadapAN^gAkhyairhayaihR^idtpurA vakxojadviradena
kAyakanakenodbhUtaromAnugaiH
tatsaMsaktamanorathena
vividhaN^gashrIvichitrAmbaraistadyogyAmR^itasAdhanAdharabhuvA santaparyAmAsa
taM
[16-48]
Rukmini pleased Sri Krishna with her gentle smile of pearls, her side
glances of horses, her bosom of Vaikunta, Swethadvipa & Anantaasana (as per
the sruti hrudayaM brahApuraM), her breasts of elephants, the hairs of her
golden body of servants, her mind always pinned to Him for a chariot, the
lustres of her manifold limbs for multicolored clothes & her lower lip of
earth for nectar which alone was fit for Him. (as He gave away to the gods
the nectar that came out of the milk ocean during churning).
jvalatkalApAH sphuradaN^galepA vichitravastrAH smitashobhivakrAH
svayaMvare tatra narAshcha nAryo vadhUvarAbhAH kila saN~charanti
[16-49]
In that festival of svayamvara, men & women who had worn shining ornaments,
who had applied shinning unguents (on their bodies), who had put on clothes
of many colors & whose faces were shinning with gentle smiles were indeed
moving about shinning like the bride & the bridegroom.
svargibhiryamAnaH svaM durgamAvishya durgamaM
bhagnadurjanadarpo.asau rugmiNIramaNo babhau
[16-50]
This Krishna, the husband of Rukmini, who was praised by the gods (who live
in heaven) & by whom the pride of the foes had been destroyed, shone after
entering His fort like town (of Dwaraka) which was inaccessible to the foes.
(N. b. Thus, Sri Vadiraja Theertha has depicted the auspicious marriage of
Rukmini & Krishna. The narration & hearing of the swayamvara of Rukmini who
was pativratA, puNopetA & rUpashIlaguNanvitA as the Harivamsa describes her
(Vishnu parva, Chapter 60_ confers bliss on all. After their marriage, Sri
Krishna in the words of Harivamsa, tayA reme priyayA prIyamANayA | sItayeva
purA rAmaH paolobhyeva purandaraH
svaphenakAMtyA sitapArshvayugmaH shikhAbhiraurvasya supItamadhyamaH |
sitetaro.anyatra sa bhUtadhAtryAH vichitravastrashriyamAtanoti || 51 ||
(From verses 51 to 61, the poet describes the sea).
The two sides of the sea were white with the lustre of its (good) foam. Its
middle part was deep yellow with the flames of submarine fire. In other
places, it was blue-)black. Such a sea causes the lustre of a multicolored
cloth (saree) to the earth (woman).
(N. B. The sea appeared like a black saree with a white border & a yellow
middle near the earth.)
asahyavahnivyathito.api vArdhiranantastnAnyudare pidhAya
na jAtu pAnIyamapi padatte dhanasya lAbhAdadhiko hi lobhaH || 52 ||
Though afflicted by the unbearable submarine fire, the sea conceals an
unlimited quantity of gems & does noever give even potable water (which is
unfit for drinking due to its salinity). It is just so. Greed increases by
the acquisition of wealth (and a rich, greedy man does not part with his
money even though he is in deep trouble).
saritpatistanmukhato hi velAM vilaMghayatyatra vivekahInaH |
tathA hi nAryA saha saN^gatAnAM kuto vivekaH kuta eva velA || 53 ||
The sea (husband of the rivers) oversteps the boundary of the river at the
meeting place & therefore is devoid of the discrimination between its own
water & that of the river. It is just so. Where is the discrimination
about the suitable time, place (and righteousness & unrighteousness) to
those passion ridden men who are associated with women?
bahUpabhogyApi saritsamudrataTena sA kaNTakitopakaNTha |
rahasyupAhUya viTAn.h svabhartR^itaTe sadAchAraparA hi kAshchit.h || 54 ||
Though the river is fit for enjoyment (of drinking, bathing, etc... at the
place of its origin) by many people, it becomes unfit for enjoyment near the
shore of the sea being near the thorns (and also acquiring the salinity of
the sea). It is just so. Some women of loose character having invited &
enjoyed their paramours secretly, behave well near their husbands.
svIyAshAyuvatimupetya rAgabhAjastoyeshaH suhR^idapi vIxya nAshamindoH |
AnandAdanishamupaiti vR^imuchchairekasyAgabhiratimichChatoH kva maitrI ||
55 ||
On seeing the setting of the moon who has become red (on account of passion)
on obtaining th eladylove in the form of the western direction, the lord of
the waters (varuna), the friend of the moon, always swells with joy. Where
is friendship between two men desiring a single lady?
(N.B. It is well known that the sea swells when the moon rises & sets & as
such they both are friends. but it is common knowledge that when two men
love a single woman, their friendship becomes strained & each wishes for the
destruction of the other like the demon-brothers sunda & upasunda who
quarrelled over Tilottama, a celestial damsel & killed each other. Their
story is mentioned in the Adi Parvan of the Mahabharatha.
AntaH kR^itAntopamavADavAgnisantaptagAtro.api mudeva garjan.h |
phenasmitashrIrgarganaspR^igUrmirgAmbhIryamAvedayatIva vArdhi || 56 ||
Though the sea is heated in its interior by the yama like sub marine fire,
it possess like a man shouting with joy the lustre of the smile in the form
of the white foam & also the sky touching waves. Thus, it appears to
signify its dignitty (even as a man of dignity, though in difficulties puts
on a smiling face).
asevyatAM doShisakhitvajAtAM jahAra kR^iShNaH svagR^ihasya siMdhoH |
iti sma chatraM na yatastadiShTA haranti pApAni mahAnti hR^iShTAH || 57
||
It is not surprising that Sri Krishna removed the ocean's unfitness of being
served (by the people) caused by its contact with the night wandering moon
(or, the moon having a stain). For, even His devotees, being pleased,
remove the great sins by their mere sight.
(N. B. It is said here that Sri KRishna made the sea, His house, fit to be
served by the people by removing its salinity caused by its contact with the
moon who wanders at night (doShA) or who has a stain & hence is doShI.
purApyajeyo murajitkilAtra purIM vidhAyAbhavadatyajeyaH
mametthamAbhAti kalatravastrakR^itAlayaH kaH khalu jetukAmaH || 58 ||
Sri Krishna, the conqueror of (the demon) Mura who was invincible even in
the past has now become indeed highly invincible by constructing His town in
the sea (which is the cloth of His wife, the goddess of earth). The cause
of His invincibility strikes me thus: who does indeed wish to conquer one
who has his house in the cloth of his wife. (= who conceals himself inside
the saree of his wife)? None wishes to do it.
sa ramyaphenAsavashobhivakrastarangahastairjaghanaM nadInAM
vidhUdaye saMspR^ishatIMdudR^iShTyA na kasya kAmaH sarasya hi syAt.h || 59
||
The sea whose face (surface) is shining with the white liquor in the form of
the beautiful (white) foam touches the shore of the river (his wife) with
his hands in the form of waves at the time of moon rise (even as a man
infatuated with love touches the waist of the lady on seeing the rise of the
moon). Which person intoxicated by love is not excited with passion on
seeing the moon?
(N. B. The idea is that the sea swells at the rise of the moon & overflows
the shore).
sitetaraH pItakR^ishAnumadhyaH sahasrashaH sliShTathanurnadIbhiH |
anekayoShitparitoShadAyI sa pItavAsA iva bhAsate.abdhiH || 60 ||
The sea which is dark blue, whose middle part has the yellow sub marine fire
& which is embraced by pelases thousands of women & who is put on yellow
garments.
varmanItthaM vArirAshi varNayanto munIshvarAH
sametya tAM dvAravatIM mudA kR^iShNamupAsate || 61 ||
Describing the sea thus on the way the best of sages reach the town of
Dwaraka & worship (serve) happily Sri Krishna.
rOmNAm haRShaNakAriNi shravaNatha: pApoughavidhvamsini prEmNA
chinthayathAm vichithravimalashlAdhyARThasandhAyini
sanjAthE bhuvi rukmaNIshavijaye sadhvAdhirAjOdhithE
san~jjAtaH suramaNDalIgra sutarAM saRgO mudAM ShoDashaH
|| 62 ||
General: When the exploits of the victorious Lord of Rukmini which
cause the happy horripilation of joy in the minds of the hearers, which
remove the multitudes of sins by their mere hearing, which give the
wonderful, faultless & praiseworthy meanings & the fourfold objects of
human life (such as dharma, artha, kAma or moksha) to those who con over
them with devotion, were composed by the good & eminent disputants like
SukAcharya & others ( in the BhAghavata) the sixteenth creation of great
joy honored in the assemblies of the gods was made.
Particular: When the exploits of the victorious Lord of Rukmini which
cause the happy horripilation of joy in the minds of the hearers, which
remove the multitudes of sins by their mere hearing, which give the
wonderful, faultless & praise worthy meaning & the four fold objects of
human life (such as dharma, artha, kAma, moksha) to those who con over
them with devotion, were composed by the good & eminent Saint Vaadiraaja
on earth, this sixteenth canto honoured in the assemblies of gods, is
over.