Krsna Book Audio Dictation - Chapter 53
A.C. Bhaktivedanta Swami Prabhupada
Chapter Fifty-three. Subject matter: "Kṛṣṇa Kidnaps Rukmiṇī."
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After hearing this statement of Rukmiṇī through the brāhmaṇa, Lord Kṛṣṇa was very much pleased, and He immediately shook hands with the brāhmaṇa and said, "My dear brāhmaṇa, I am very much glad to hear the Rukmiṇī is also as much anxious to marry Me as I am also anxious to get her hand. My mind is always absorbed in the thought of the daughter of Bhīṣmaka, and sometimes I cannot sleep at night always thinking of her. I can understand now that the marriage of Rukmiṇī with Śiśupāla has been arranged by her elder brother in a spirit of animosity with Me. So now I am determined to give good lessons to all these princes. As fire is burnt and utilized after manipulating ordinary wood, similarly, after dealing with these demoniac princes I shall get out Rukmiṇī, who would assume the prominence of fire after being kidnapped from their midst."
Kṛṣṇa, being informed of the specific date of Rukmiṇīs marriage, He also became anxious to go there immediately. Therefore, He asked His driver, Dāruka, to saddle His horses on the chariot and be prepared for going to the kingdom of Vidarbha. Dāruka, the driver, just after hearing from Kṛṣṇa the order of preparing the chariot, he brought the four specific horses of Kṛṣṇa. In the Padma Purāṇa, the four specific horses’ names are also described. One of them, which is named as Śaibya, is of greenish color; the other, which is known as Sugrīva, whose color is grayish like the ice. The other one, which is known as Meghapuṣpa, its color is just like new cloud. And the last one is known as Balāhaka. This horse was of ash color. So immediately after receiving order from Kṛṣṇa, all of them were yoked in the chariot and the chariot was ready for starting.
Lord Kṛṣṇa, after sitting Himself on the chariot, helped the brāhmaṇa to get on the chariot and gave him also seat by His side. Immediately the horses started from Dvārakā to Vidarbha Province just within one night only. The kingdom of Dvārakā is still situated in the western India, and the Vidarbha is situated on the northern part of India, the distance of not less than one thousand miles. But the horses were so much speedy that they could reach within one night, or at most twelve hours only.
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The Vidarbha was a province, and the father of Rukmiṇī, King Bhīṣmaka, lived in a town which was known as Kuṇḍina. Although King Bhīṣmaka was not very much enthusiastic to hand over her (his) daughter to Śiśupāla, but he was obliged to accept the marriage settlement under the pressure of affection for his eldest son, who settled this marriage negotiation. Still, as a matter of duty, he was decorating the city for his marriage ceremony and was acting in great earnestness to make the marriage ceremony very successful. The whole city was therefore cleansed very nicely and water sprinkled all over the city. India, the country's being situated in tropical zone, atmosphere is always dry. Therefore, on the streets and roads there are accumulation of dust, so sprinkling of water is necessary at least once daily. Still sometimes in big cities like Calcutta, sprinkling of water is done twice in a day.
The roads were regularly decorated with different kinds of colored flags and festoons, and in particular crossings of the road there were erect construction of gates. In this way the whole city was decorated very nicely. The city began to look very beautiful on account of all the inhabitants being dressed in nice washed cloth, decorated with sandalwood pulp, pearl necklace, flower garlands, and all men and women were dressed like that. Everywhere there were incense burning, and a good flavor was coming out of different kinds of scents like aguru. Priests and the brāhmaṇas were sumptuously fed, and according to ritualistic ceremony they were given in charity sufficient wealth and cows. In this way, all the brāhmaṇas and priests were engaged in chanting Vedic hymns by the king Bhīṣmaka.
The king’s daughter, Rukmiṇī, who was usually exquisitely beautiful, specifically for her nice set of teeth, was bathed very nicely, auspicious thread and sacred thread was tied on the wrist of. Then she was given nonseparated long silken cloth for duly covering lower side and upper side of the body and was given various types of jewelry for putting on her body. Learned priests then gave her protection by chanting mantras from Sāma Veda, Ṛg Vedas and Yajur Vedas, and after this, learned priests who were expert in chanting Atharva Veda offered oblations in the fire for pacifying influence of different stars.
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The king Bhīṣmaka was very experienced in the matter of dealing with the brāhmaṇas and the priests when such ceremonies are held. He therefore particularly satisfied the brāhmaṇas by giving them in charity large quantities of gold and silver, grains mixed with molasses, and cows decorated with cloth and ornaments. On the other hand, the father of Śiśupāla, namely Damaghoṣa, in order to invoke auspicity of his own son, executed all kinds of ritualistic performances befitting the ceremony. Śiśupāla’s father was known as Damaghoṣa on account of his superior power to cut down unregulated citizens. Dama means curbing down, and ghoṣa means famous. So he was very much famous for controlling the citizens. On account of this, he thought also that if Kṛṣṇa would come and disturb the marriage ceremony, he would certainly cut down Him by the strength of his military power.
As such, after the auspicious ceremony performed at home, Damaghoṣa took with him division of soldiers known as Madasravi(?), along with many elephants garlanded with golden necklace, many chariots similarly decorated and many horses also. A complete military division of the kings are the combination of chariots, elephants, horses and infantry. It appeared from the arrangement that Damaghoṣa, along with his son and other companions, were going to the city of Kuṇḍina in the kingdom of King Vidarbha not exactly for getting Śiśupāla, the son of Damaghoṣa, being married, but for the matter of fighting only.
When King Bhīṣmaka, the ruler of Vidarbha Province, understood that Damaghoṣa with his party was arriving, he got out of the city to receive him. And outside the city gate there were many gardens, and after meeting the king from a long distant place, he was welcomed in one of the gardens for residence. It is the system of Vedic marriage that the bride’s father receives a big number of bridegroom's party and accommodates them in a suitable place for two, three days until the marriage ceremony is duly performed. In the bridegroom’s party led by Damaghoṣa, there were thousands of men. Out of them the prominent kings and personalities were as follows: Jarāsandha, Dantavakra, Vidūratha and Pauṇḍraka. All of them expected that Kṛṣṇa might disturb the whole situation, attempting to kidnap the girl, because it was an open secret that Rukmiṇī was first of all meant for being married with Kṛṣṇa. Thereafter, her eldest brother, Rukmī, designed to hand her over to Śiśupāla, and there must have been some whispering rumor about Rukmiṇī sending a messenger to Kṛṣṇa.
So all the men who came on the side of Śiśupāla were not without fear of Kṛṣṇa. As such, the military strength was brought there with an idea that if actually Kṛṣṇa would come, they were prepared to fight with Him and rescue the girl to be married with Śiśupāla only. Kṛṣṇa should not thus be allowed to take away the girl. The decision was the all of them together would give a nice fight to Kṛṣṇa. The military phalanx which came with them was specifically meant for this expected fight. Kṛṣṇa, however, started from His home, Dvārakā, alone, only on His chariot, accompanied by the brāhmaṇa.
This news was received by Śrī Balarāma, who also heard that the bridegroom's party of Śiśupāla, they had brought a large number of military strength. So He also suspected that they would attack Kṛṣṇa, because Kṛṣṇa had already started there. Under the circumstances, Baladeva thought it wise to go there with some party of soldier to assist Kṛṣṇa, because there was every possibility of friction. In this way Balarāma, being too much affectionate for His brother Kṛṣṇa, took out with Him a great strength of military friends consisting of similar chariots, infantry, horses and elephants, and with His party He also reached the precincts of the city Kuṇḍina.
On the other hand, inside the palace Rukmiṇī, the bride, was always expecting the arrival of Kṛṣṇa. But without seeing Him and without seeing the brāhmaṇa also, who took her message to Kṛṣṇa, she became too much full of anxiety. She began to think within herself, "Just see how much unfortunate I am. There is only now one night in between the marriage day and now, and still neither the brāhmaṇa nor Śyāmasundara Kṛṣṇa has returned. I cannot ascertain any reason for this."
She was sometimes little hopeful that the brāhmaṇa has not yet returned. Being full of anxiety, she sometimes began to think that "Kṛṣṇa might have seen some reasons of dissatisfaction with me; therefore He might not have come, and rejected the proposal. The brāhmaṇa also did not come back, on being disappointed." In this way she was thinking various ways and causes of the delay of both Kṛṣṇa and the brāhmaṇa, although both of them were expected at every moment.
She began to think further about the dissatisfaction of demigods like Lord Brahmā, Lord Śiva, and demigoddess like Durgā. It is generally said that when the demigods are not properly worshiped they become angry on a particular person. For instance, just like Indra, when he found that the inhabitants of Vṛndāvana were not worshiping him—the Indra-yajṣa was stopped by Kṛṣṇa—he also became very angry and wanted to chastise the residents of Vṛndāvana. So Rukmiṇī was thinking in that way, that because he (she) did not very much worship Lord Śiva or Brahmā, "They might have become angry; therefore, they have tried to frustrate my plan. Similarly, goddess Durgā, who is the wife of Lord Śiva, she might have taken the side of her husband. Her husband, Lord Śiva, is known as Rudra, and as such, Rudra's wife is known as Rudrāṇī. Rudrāṇī and Rudra means those who are very much accustomed to put others in distressed condition so that such persons may cry forever."
She was thinking of goddess Durgā as the daughter of Himalaya Mountain, Girijā. Girijā means the daughter of the Himalayan Mountain. So the Himalayan Mountain is very cold and hard, therefore she was thinking of goddess Durgā very hardhearted and cold. In this way, because Rukmiṇī was after all a child at that time, she was thinking in different way about different demigods on account of his (her) extreme anxiety for seeing Kṛṣṇa. As the gopīs worshiped goddess Kātyāyanī for getting Kṛṣṇa as their husband, similarly, Rukmiṇī also thinking of various types of demigods, not exactly to derive any material benefit from them but in relationship with Kṛṣṇa. To pray to the different demigods for achieving the favor of Kṛṣṇa is not irregular. Actually, Rukmiṇī was fully absorbed in thought of Kṛṣṇa. Thus she pacified herself that the time for arrival of Govinda had not yet expired.
She was therefore hoping against hope, and without expressing her mind to anyone, simply shedding tears without being observed by others. And when tears were forcefully coming out of her ear (eye), she closed them in helplessness. When she was deeply in thinking like that, at that time some auspicious symptoms different parts of his (her) body appeared. There were trembling of the left eyelids, arms and thighs. When there is trembling of these parts of the body, it is considered very auspicious; something very lucrative is expected.
While she was full of anxiety like this, fortunately she could immediately see the brāhmaṇa messenger, because Kṛṣṇa sent him inside the palace in order to let Rukmiṇī know that Kṛṣṇa has already arrived. Kṛṣṇa could understand the anxiety of Rukmiṇī because He is the Supersoul of all living being. When Rukmiṇī saw the messenger brāhmaṇa within the palace, and she could understand the auspicious symptoms of her body, the trembling, she became immediately very much engladdened, and with smiling began to inquire from the brāhmaṇa as follows, whether Kṛṣṇa has already come or not. The brāhmaṇa also confirmed that the son of the Yadu dynasty, Śrī Kṛṣṇa, has already arrived, and he also enthused her that Śrī Kṛṣṇa has promised to carry her away, positively without any failure. Thusly Rukmiṇī was very much encouraged.
When the brāhmaṇa gave her the message about Kṛṣṇa's promise of taking her away, she became so much engladdened that she wanted to give in charity to the brāhmaṇa everything, whatever she possessed. But without finding anything just suitable for presenting the brāhmaṇa, she simply offered her respectful obeisances to the brāhmaṇa. The significance of offering respectful obeisances to the superior means that the person who is offering such respect is obliged to the respectful person. In other words, Rukmiṇī gave hints to the brāhmaṇa that she will remain ever grateful to the brāhmaṇa, and anyone who gets the favor of the goddess of fortune in that way must be always happy in material opulences, without doubt.
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After this, Rukmiṇī's father King Bhīṣmaka, when he heard that Kṛṣṇa-Balarāma had also come, being invited by him to see the marriage ceremony of his daughter, she (he) immediately arranged for Their proper reception in a suitable garden house, along with the soldiers of Kṛṣṇa and Balarāma. As it was Vedic custom, immediately the king offered to Kṛṣṇa-Balarāma honey and fresh-washed cloth to receive them. King Bhīṣmaka was very much hospitable, not only to Kṛṣṇa-Balarāma or other kings like Jarāsandha, who came with the father of Śiśupāla; he received many other princes and kings according to their respective strength and status quo. Not that all the kings assembled there were equally honored, but they were honored in terms of their respective personal strength, age, prowess and material possession.
In this way, when the people in the city of Kuṇḍina of the king of Vidarbha heard that Kṛṣṇa-Balarāma had come there, out of curiosity and anxiety to see Them, all of them practically assembled before the residence offered to Kṛṣṇa and Balarāma and, with their eyes fixed upon Them, practically began to drink the nectar of Their beauty. They offered their silent respect to Kṛṣṇa-Balarāma with tears of the eyes, and they satisfied themselves by drinking the nectar of Their beautiful presence and features of Kṛṣṇa. They were very much pleased and considered that He was the suitable match for Rukmiṇī.
They began to think within themselves that here is the personality who can be the suitable match for Rukmiṇī, and Rukmiṇī also deserves to have a husband exactly like this. They were so much eager to combine Kṛṣṇa and Rukmiṇī that within themselves they began to pray to the Personality of Godhead by saying, "My dear Lord, if we have got any pious activities, and if You are satisfied with our such kind of action, kindly then be merciful on us, and as result of our pious activities Kṛṣṇa and Rukmiṇī may be married. Kṛṣṇa may kindly accept the hand of Rukmiṇī."
It appears that Rukmiṇī was very popular princess, and all the citizens, they prayed for her best fortune in this way, out of intense love for her. In the meantime, Rukmiṇī also, very nicely dressed and guarded by the strong bodyguards, came out of the royal palace to visit the temple of Ambikā, or goddess Durgā.
As mentioned before, this temple of Ambikā, or goddess Durgā, is the family deity of the Vidarbha royal family. The deity worship within the temple is existent since the very beginning of Vedic culture. There is a class of men who are described as the veda-vāda-rata in the Bhagavad-gītā (BG 2.42), who put forward the theory that they only believe in the Vedic ritualistic ceremonies but not in the temple worship.
Such foolish persons may take note herein that Kṛṣṇa's this marriage with Rukmiṇī took place more than five thousand years ago, and still there was arrangement for temple worship.
In the Bhagavad-gītā also the Lord says, yānti deva-vratā devān (BG 9.25)
"The worshipers of the demigods attain the abodes of the demigods." This means that there were many who worshiped the demigods and there were many who worshiped directly the Supreme Personality of Godhead. The system of demigod worship was current only for five only, specifically Lord Brahmā, Lord Śiva, Lord Gaṇeśa, Lord sun-god and goddess Durgā. It is apparent here that even by the royal family goddess Durgā and Lord Śiva were worshiped. Other minor demigods were worshiped by silly, lower-grade people in the society. But so far..., so far the brāhmaṇas and Vaiṣṇavas are concerned, they simply worship Lord Viṣṇu, the Supreme Personality of Godhead.
In the Bhagavad-gītā, although the worshipment of demigods is condemned, it is not forbidden. But it is clearly stated that less intelligent class of men, for some material benefit they go to worship different kinds of demigods. Here in the case of Rukmiṇī, who is goddess of fortune personally, why she was going to worship the goddess Durgā may be explained that goddess Durgā as situated in the royal temple was the family deity. So far Rukmiṇī is concerned, although she was going to visit the temple of goddess Durgā, within herself she was always thinking of the lotus feet of Kṛṣṇa.
In the Śrīmad-Bhāgavatam it is clearly stated that on her legs she was proceeding towards the temple of goddess Durgā, but within her heart she was simply thinking of the lotus feet of Kṛṣṇa. Therefore, Rukmiṇīs going to the goddess of Durgā's temple not exactly the same as ordinary people do. Ordinary people, they go to the temple of goddess Durgā to beg for some material benefit. But in the case of Rukmiṇī, the target is Kṛṣṇa. Even she goes to the temple of a demigod, objective is Kṛṣṇa. Therefore, it is not equal to the demigod worshipment by common people of less intelligence.
When Rukmiṇī was proceeding towards the temple, she was very silent and grave. And just by her side, her mother was there and other young girlfriends and the wife of brāhmaṇas in the center, and surrounded by the royal bodyguards. This system of going to some demigod's temple by the would-be bride in marriage ceremony, it is still current in India.
When she was proceeding in such procession, surrounded by friendly women and bodyguards, there were vibration of various kinds of musical sounds, specifically of drums, conchshells, bugles of different sizes known as paṇavas, tūryas, bherīs. The combined sound was not only auspicious but very sweet to hear.
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While Rukmiṇī was going on this procession, there were hundreds and thousands of the wives of respectable brāhmaṇas who were also dressed very nicely with suitable ornaments, and they wanted to present Rukmiṇī on this occasion flower garlands, pulp of sandalwood, varieties of colorful garments, and to assist Rukmiṇī in the worshipment of Lord Śiva and goddess Durgā. Amongst the wives of the brāhmaṇas who were following in the procession, some of them were very old ladies, and they knew perfectly well how to chant the prayers of goddess Durgā and Lord Śiva. So they took charge of such prayers before the deity, followed by Rukmiṇī and others.
The purpose of the prayers and chanting of the mantras was like this: Rukmiṇī offered prayers to the deity saying, "My dear goddess Durgā, I offer my respectful obeisances unto you, along with your children." It is said that goddess Durgā has four conspicuous children. She has got two daughters, namely the goddess of fortune, Lakṣmī, and the goddess of learning, Sarasvatī, and she has got two very famous sons, namely Lord Gaṇeśa and Lord Kārttika, and all of them are considered amongst the demigods and goddesses. Goddess Durgā is always worshiped along with her famous children. Therefore, Rukmiṇī specifically said, "My dear goddess Durgā, I offer my respectful obeisances unto you, with your children." But her prayer was different. Ordinary people go to goddess Durgā and pray for material wealth, fame, profit, strength and so on. But what Rukmiṇī prayed for was for Kṛṣṇa. She prayed to the deity that the deity may be pleased on her and give her blessings upon her so that Kṛṣṇa may become her husband. Therefore, Rukmiṇī's worship of demigods praying for Kṛṣṇa becoming her husband is not condemned.
While Rukmiṇī was offering her worshipment to the goddess of Durgā, there were varieties of ingredients presented before the goddess, chief of which are mentioned as follows: water, different kinds of flames, different kinds of incense, different kinds of garments, different kinds of garlands, different kinds of foodstuff prepared with ghee, just like purīs, kachoris, like that, different kinds of fruits, different kinds of sugarcane and betel nuts and spices. With great devotion, offering one after another, Rukmiṇī worshiped the deity just to the regulative principles directed and guided by the old brāhmaṇa ladies.
After finishing this ritualistic ceremony, the old brāhmaṇa ladies offered the remnants of foodstuff to Rukmiṇī as prasādam, and Rukmiṇī also accepted them with great respect, and after accepting, she offered her obeisances to the brāhmaṇa ladies, as well as to the deity goddess Durgā. In this way, after finishing the worshipment business, Rukmiṇī caught hold of the hands of her young girlfriends, and it was seen that her fingers were decorated with nice jeweled rings, and accompanied by them she came out of the temple.
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All the princes and visitors who came in the city of Kuṇḍina to see the marriage ceremony of Rukmiṇī, they also assembled on the temple outside to see Rukmiṇī, how she was looking. The princes especially were very much eager to see her, because every one of them expected or at least imagined to have Rukmiṇī as the wife. Therefore, when they saw Rukmiṇī in that position, they were simply struck with wonder. They thought it that Rukmiṇī was especially manufactured by the Creator to present the bewilderment for all the great chivalrous princes. Her body was well constructed, the middle portion of her body being thin, her hips being high. Beauty of the face was increased on account of different kinds of earrings. The age was just approaching her youthhood, and on the back side there was a jeweled locket hanging on her hips. On the whole they saw the bodily luster and beauty of Rukmiṇī as if painted by a nice artist following the description of the great poets in the matter of perfectional presentation of beauty.
The description of the breasts of Rukmiṇī is described just a little bit high. That means she was not more than thirteen to fourteen years old, just in the beginning of youthood. In other words, her beauty was specifically drawn to attract the attention of Kṛṣṇa. Her hairs on the head were a little bit scattered, her eyes were very restless, and the complete beautiful features of the body of Rukmiṇī was thus looked over by all the princes present. But in spite of her exquisite beautiful feature of the body, she was not at all proud. She was smiling very simply, like an innocent girl, and her teeth were visible just like grains of pomegranate or kunda flower. Her lips were tinged with color, and while she was returning home she was not going very fast, because every moment she was expecting Kṛṣṇa to take her away. That was her inner intention. So she was proceeding very slowly. She was stepping her legs very slowly, just like a full-grown swan. While she was proceeding like that, the ankle bells were also sounding very mildly.
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The great heroes and chivalrous princes who assembled there, by seeing Rukmiṇīs beauty all at once almost became unconscious. As already explained, Rukmiṇī's beauty being bewilderment for them, all of them became immediately lusty and were hopeless to get the hand of Rukmiṇī, comparing their own beauty with her. Śrīmatī Rukmiṇī was not interested in any one of them. She was simply expecting Kṛṣṇa in her heart. Her attractive smiling, restless eyebrow were so much charming.
While the princes fell down on the ground from the back of the elephants and horses, stricken by the beauty of Rukmiṇī-devī, she was going forward step by step, expecting every moment Kṛṣṇa to come and carry her away. She also once looked upon the princes on the plea of adjusting the ornaments on her left-hand fingers, and suddenly she saw Kṛṣṇa also was present amongst the princes. Although she did not see Kṛṣṇa before that time, still, as she was always thinking of Kṛṣṇa within her heart, there was no difficulty for her to recognize Kṛṣṇa amongst the other princely order. Kṛṣṇa also immediately took the chance of picking up Rukmiṇī on His chariot, which was marked with a flag flapping by the photo of Garuḍa. Kṛṣṇa, without taking care of all the princes present there, immediately got her seated on the chariot and began to proceed slowly, without any fear. Immediately Balarāma also appeared on the scene with the soldiers of Yadu dynasty, and Rukmiṇī was taken away exactly like the lion takes away the deer from the midst of the jackals. When Rukmiṇī was in possession of Kṛṣṇa, the chariot began to proceed slowly, without any fear of all the opposing elements.
Amongst the opposing princes there was Jarāsandha, who had already experienced many times defeat from Kṛṣṇa, began to roar, "How is that, Kṛṣṇa is taking away Rukmiṇī from us without any opposition. Then what is the value of our becoming chivalrous fighters with arrows? My dear princes, just look! We are losing our reputation in this action. It is just like the jackal is taking away the booty of the lion."
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Thus ends the Bhaktivedanta purport of Fifty-three Chapter in the matter of "Kṛṣṇa Kidnaps Rukmiṇī."