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2024-03-29, 0:21 AM |
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Chapter 60:
Lord Krishna
Teases Queen Rukminî
(1)
The
son of Bâdarâyana [of Vyâsa] said:
'Once comfortably sitting, positioned on her bed was He, the
Spiritual Master of the Universe, served by Rukminî who
fanned Him, the Husband, together with her female companions.
(2)
This then was His play: that He, as the Supreme Controller who
sends forth, protects and devours the universe, indeed was born
to defend His own rule [*]
as the Unborn Lord among the Yadus [see also
6.3:
19].
(3-6)
In that private part of the palace so brilliant, hung with
strings of pearls and resplendent with a canopy, with lamps
made with jewels, with jasmine flower garlands swarming with
humming bees, with the light of the spotless moon filtered
through the openings of the lattice windows, with the fragrance
carried by the wind from the grove of pârijâta
trees wafting the atmosphere of the garden and with the
exciting scent produced from aguru escaping from the
window openings, o King, served she her Husband, the Controller
of All Worlds, comfortably seated on an excellent pillow of the
bed that shone white as the foam of milk. (7)
Taking a yak-hair fan with a jeweled handle from the hand of a
maidservant fanned the goddess her Master with it in performing
worship. (8)
Next to Krishna with the rumour of her ankle bells she appeared
beautiful with her rings, bangles and fan in her hand and her
garment with its tip concealing her breasts red of the
kunkum, the glow of her necklace and the priceless belt
she wore on her hips. (9)
Seeing her appearing as the goddess of fortune with no other
purpose in her life, as the woman who pleased and smiling with
her locks, earrings and jewels around her neck and her bright
and happy face, for the sake of His pastime corresponds with
bodies befitting the forms He assumes [**],
gave the Lord a nectarine smile and spoke He.
(10)
The
Supreme Lord said; 'O princess you were desired by kings,
rulers of the world of beauty, strength and generosity who were
abundantly endowed with great powers, influence and opulence.
(11)
Rejecting those suitors at your disposition like
S'is'upâla and others who mad of Cupid were offered to
you by your brother and father, do I wonder why you've chosen
for Us so different from them. (12)
Afraid of the kings, o lovely-browed one, and moved to the
ocean for shelter [to Dvârakâ], have We, of
enmity with the ones in power, practically abandoned the
throne. (13)
O beautiful eyebrows, women usually have to suffer who take to
men whose behavior is uncertain in following a path not
acceptable to normal society. (14)
We without possessions are always very dear to those who have
nothing either and are therefore as a rule indeed not so
popular with the rich who rarely pay Me tribute o fine-waisted
lady. (15)
Marriage and friendship is there between two people equal in
property, birth, influence, physique and prospects and never
ever between a superior and an inferior [in this]!
(16)
O princess of Vidarbha, this you couldn't foresee, you didn't
know, when you chose for Us so void of good qualities, We who
are praised by beggars out of their mind! (17)
Now please accept for yourself a husband that indeed is
suitable, a first class noble able to fulfill all your wishes
in this life and the next. (18)
S'is'upâla, S'âlva, Jarâsandha, Dantavakra
and other kings all hate Me, o beautiful thighs, and so does
your elder brother Rukmî. (19)
In order to dispel of those, who are blinded by the
intoxication of their strength, the pride and arrogance have I
married you o good one; We did that to remove the power from
the wicked [see also B.G.
4: 7].
(20)
We indifferent about a home and the body really do not really
care for wives, children and wealth; We, free from any
endeavoring, remain completely satisfied within Ourselves like
a light existing for itself does.'
(21)
S'rî
S'uka said: 'The Supreme Lord, saying this much as the
destroyer of the pride of she who as His beloved thought
herself inseparable, then stopped. (22)
From the Master of the Lords of the Three worlds, her own
Beloved, had she, the goddess, never before heard such an
unpleasant thing, and with the fear growing in her heart
started she, trembling with a terrible anxiety, to sob [see
S'rî
S'rî S'ikshâshthaka verse 6
&7].
(23)
With her most delicate foot glowing red of her nails scratching
the earth, and with her tears smearing the makeup of her eyes
and sprinkling the red kunkuma powder on her breasts,
froze she, face downward, with her speech checked by her
extreme sorrow. (24)
Of her great grief, fear and anguish not thinking clearly
anymore, slipped her bangles and fan from her hand and fell,
with her mind disrupted swooning, her body suddenly to the
ground with her hair scattering, like she was a plantain tree
blown over by the wind [see rasa].
(25)
Seeing what, not being understood, the full import of His
joking meant to the bond of divine love of His beloved, felt
the Supreme Lord, merciful Krishna, sorry for her.
(26)
Stepping down from the bed picked He, with four arms, her
quickly up and wiped He, gathering her hair, her face with His
lotus hand. (27-28)
Wiping her tear-filled eyes and breasts smeared by her tears,
put He, o King, His arm around her who chaste had no other
object of desire. The Master, the Expert in Pacification,
consoled compassionately her who, so pitiable with her mind
confounded of His clever joking, had not deserved this with the
Goal of the Pure Ones. (29)
The Supreme Lord said: 'O Vaidarbhî, don't be unhappy
with Me, I know you're fully dedicated to Me, My dearest, I
acted in jest to hear what you would say. (30)
I so wanted to see the face of love with lips trembling in
agitation, glances cast from the corners of reddish eyes and
beautiful brows knit together. (31)
To spend time joking with one's beloved is indeed for a mundane
householder the greatest thing to achieve in family life, o
timid one of temperament.'
(32)
S'rî
S'uka said: 'She, Vaidarbhî, o King, thus completely
pacified by the Supreme Lord, understanding His words to be
jocular gave up her fear of being rejected by her Beloved.
(33)
Bashfully with a charming smile looking the Supreme Lord in the
face addressed she, o descendant of Bharata, with affectionate
glances the Best of All Men. (34)
S'rî Rukminî said: 'Well, so be it with this what
You said o Lotus-eyed One; who would I, unequal to the Supreme
Lord, be compared to the Almighty One who takes pleasure in His
own glory, to the Controller, the Supreme Lord of the Three
[principal deities] - what is the position of me in
being someone whose feet because of her material qualities are
held by fools? (35)
True, You did, o Urukrama [Lord of the Greater Order],
as if You'd be afraid of the modes, lay Yourself down in the
ocean, always in the pure awareness of the Supreme Soul
battling against the badness of the material senses and have,
just as Your servants, rejected the position of a
king
as being of blind ignorance [see also S'rî
S'rî Shadgosvâmî-ashthaka verse
four and
S'rî
S'rî S'ikshâshthaka verse
4].
(36)
For sages who relish the honey of Your lotuslike feet is Your
path, that for animals in a human form for sure is impossible
to comprehend, not quite clear because - [so one may
wonder] - is it really so that they, who otherworldly
present themselves with activities in service of the Supreme
Controller [of Time], o All-powerful One, are following
You [as a person]? (37)
You indeed are without possessions, You beyond whom there is
nothing and to whom even the enjoyers of tribute headed by
Brahmâ pay tribute; persons materially satisfied do,
blinded by their status, not know You as their death, but to
the great enjoyers are You the One most dear, as they are to
You [see also 1.7:
10].
(38)
You indeed are the ultimate goal comprising all the goals of
human life, You are the very Self longing for whom intelligent
persons discard everything; Your association, o Omnipotent one,
is appropriate to them and not to a man and woman in lust being
happy and unhappy. (39)
You, the Supreme Soul of all the Worlds giving away Your Self,
of whose prowess speak the sages who gave up on the staff
[of wandering, becoming Paramahamsas, see 5.1*],
have thus by me been chosen in rejection of those masters of
heaven, born on the lotus [Brahmâ] and ruling
existence [S'iva], whose aspirations are destroyed by
the force of Time generated from Your eyebrows. What then would
my interest be in others? (40)
How foolish were the words You used about taking shelter in the
ocean out of fear, o Gadâgraja,
You who by twanging Your S'ârnga drove back the kings in
taking me, Your proper tribute, away the way a lion snatches
his share away from the animals [see also jalpa
10.47:
12-21].
(41)
For want of You have the kings Anga [father of Vena,
4.13:
47], Vainya
[Prithu, 4.23],
Jâyanta [Bharata, 6.7:
11],
Nâhusha [Yayâti, 9.19],
Gaya [15.15:
6-7] and others
abandoning their crown, their absolute sovereignty over their
kingdoms, entered the forest, o Lotus-eyed One; how could they,
fixed on Your path in this world, be of trepidation?
(42)
What
woman would take shelter of another man, once having smelled
the by the saints described aroma of Your lotus feet where
Lakshmî resides and that for all people bestow
liberation; what mortal woman with the insight to ascertain
what's best for her, would not take You seriously as the Abode
of All Qualities, and go for one who is always in great fear
[of his false ego]?
(43)
For Him, You Yourself, have I chosen as the Ultimate Master and
Supreme Soul of All Worlds to fulfill our desires in this life
and the next [see last
verse S'rî S'rî
S'ikshâshthaka];
may there for me who wandered on different paths be the shelter
of Your feet which, indeed approaching their worshiper, award
with liberation from the untrue. (44)
Let the kings You mentioned, o Acyuta, be of those women in
whose homes they are like asses, oxen, dogs, cats and slaves
and whose ears never came close to the core of You who vex Your
enemies; You who are sung and discussed in the scholarly
assemblies of Mrida [the gracious one or S'iva] and
Viriñca [the pure one beyond passion or
Brahmâ]. (45)
The woman who's not smelling the honey of Your lotus feet has a
totally bewildered idea; she worships as her partner a living
corpse covered by skin, whiskers, bodily hair, nails and
head-hair with inside flesh, bones, blood, worms, stool, mucus,
bile and air. (46)
Let there be, o lotus-eyed one, my steady attraction to the
feet of You who are more taking pleasure in the True Self than
in me, You who for the increase of this universe assume an
abundance in passion and with Your glance in that looking at me
indeed show us the greatest mercy [see also
10.53:
2].
(47)
Factually I don't consider Your words false o Killer of Madhu,
it is sure often so that with a maiden
[as I
with the kings] the
attraction raises as it once happened to Ambâ
[daughter of the king of Kâs'î attracted to
S'âlva, see Mahâbhârata and note
9.22:
20*].
(48)
A
promiscuous woman is even being married attracted to newer and
newer men; being intelligent should one not keep such an
unfaithful woman because one staying attached to her then will
have fallen in two ways [in this as well as in the next
life, see also
9.14:
36].
'
(49)
The
Supreme Lord said: 'All that you replied is correct indeed;
what I have said fooling you, o princess, was for My want of
hearing you speak on this, o saintly lady! (50)
Whatever benedictions you hanker for in order to be freed from
lust, o fair one, are there, o auspicious one, always for you
who indeed are exclusively devoted to Me. (51)
O sinless one, I've seen your pure love and adherence in vows
to the husband; as far as words could upset you, could your
mind attached to Me, not be diverted. (52)
Those falling for civil status who worship Me with penances and
adherence to vows, are, lusty of nature, bewildered by the
illusory energy of Me, the Controller of the Final Beatitude.
(53)
O reservoir of love, for those who with obtaining Me, the
Treasure of Emancipation, not as fortunate desire from Me, the
Master of that, only the material treasures that are there even
available for persons living in hell, is it, because they are
obsessed with sense gratification,
[then
also] hell
what suits them best [see also 3.32,
and 7.5:
32].
(54)
Fortunately, o mistress of the house, were you rendering the
constant faithful service to Me that gives liberation from a
material existence, the service which is most difficult for
especially tricky women with bad intentions, who care for the
breath of their own life only and delight in cutting off
[relations]. (55)
In my palaces can I find no wife as loving as you, o respectful
one; you who at the time of her own marriage disregarded the
kings who had arrived; you by whom, having heard the true
stories, a brahmin carrier was sent to Me with a confidential
message. (56)
When your brother was disfigured being defeated in battle
[10.54]
and on the appointed day of the marriage ceremony [of
Aniruddha, her grandson, see next chapter] got killed
during a gambling match, you suffered unbearable sorrow from
Us, but afraid of separation you didn't say a word and by that
were We conquered by you. (57)
When, with the messenger sent with the most confidential
bidding to obtain My person, I was delayed, wanted you,
thinking this world all empty, to give up this body that
wouldn't be there for the service of anyone else [see
10.53:
22-25]; may you
always be that way [of fortitude] with Us rejoicing in
response.'
(58)
S'rî
S'uka said: 'This way in conjugal conversations imitating the
human world took the Supreme Lord pleasure in enjoying Himself
with Ramâ.
(59)
Similarly behaving like a householder in the residences of the
other queens, did the Almighty Lord and Spiritual master of All
the Worlds carry out the duties of a family man.'
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