The
son of Bâdarâyana [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.
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. (Vedabase)
Text
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].
This
then was His play: that He, as the Supreme Controller that
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].
(Vedabase)
Text
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.
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. (Vedabase)
Text
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.
Taking
a yak-hair fan with a jeweled handle from the hand of a
maidservant fanned the goddess her Master with it performing
worship. (Vedabase)
Text
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.
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.(Vedabase)
Text
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.
Seeing
her appearing as the goddess of fortune having no other
goal, she 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 to His
assuming of forms [**], gave the Lord a nectarine
smile and spoke. (Vedabase)
Text
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.
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. (Vedabase)
Text
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.
Rejecting
those suitors at hand like S'is'upâla and others who
mad of Cupid were handed by your brother and father, do I
wonder why you've chosen Us so unlike them.
(Vedabase)
Text
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.
Afraid
of the kings, o lovely-browed one, and gone to the ocean for
shelter [to Dvârakâ], have We, of enmity
with the ones in power, practically abandoned the royal see.
(Vedabase)
Text
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.
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. (Vedabase)
Text
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.
We
without a thing always very dear to those who also have
nothing are therefore as a rule indeed not so popular with
the rich, they rarely worship Me, o fine-waisted lady.
(Vedabase)
Text
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]!
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]!
(Vedabase)
Text
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!
O
princess of Vidarbha, this, not able to look into the
future, you didn't know, having chosen Us so void of good
qualities Who are praised by beggars out of their mind!
(Vedabase)
Text
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.
Now
please accept for yourself a husband that indeed is
suitable, a first class noble by whom you can get all your
wishes fulfilled in this life and the
next.
(Vedabase)
Text
18
S'is'upâla,
S'âlva, Jarâsandha, Dantavakra and other kings all
hate Me, o beautiful thighs, and so does your elder brother
Rukmî.
S'is'upâla,
S'âlva, Jarâsandha, Dantavakra and other kings
all hate Me, o beautiful thighs, and so does your elder
brother Rukmî. (Vedabase)
Text
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].
To
dispel of them, blinded by the intoxication of their power,
the pride and arrogance were You by Me taken in a marriage,
o good one; We did it to remove the power from the wicked
[see also B.G. 4: 7]. (Vedabase)
Text
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.'
We
indifferent to home and body indeed do not hanker for wives,
children and wealth; We remain completely satisfied within
Ourselves like a light engaged in no
activity.'
(Vedabase)
Text
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.
S'rî
S'uka said: 'The Supreme Lord, saying this much as the
destroyer of the pride of her who as His beloved thought her
selves inseparable, then stopped.
(Vedabase)
Text
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].
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 a growing fear at heart started
she, trembling with a terrible anxiety, to sob [see
s'ikshâshthaka verse 6
&7].
(Vedabase)
Text
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.
With
her most delicate foot glowing red of her nails scratching
the earth, and with her tears smearing her eye makeup and
sprinkling the red kunkuma powder on her breasts, stood she
still, face downward, with her speech checked by her extreme
sorrow. (Vedabase)
Text
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].
Of
her great grief, fear and anguish not thinking clear
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].
(Vedabase)
Text
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.
Seeing
what, not being understood, the full import of His joking
meant to the bondage of divine love of His beloved, felt the
Supreme Lord, merciful Krishna, sorry for
her.(Vedabase)
Text
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.
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. (Vedabase)
Text
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.
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. (Vedabase)
Text
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.
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.
(Vedabase)
Text
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.
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. (Vedabase)
Text
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.'
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.'
(Vedabase)
Text
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.
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.
(Vedabase)
Text
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.
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. (Vedabase)
Text
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?
Srî
Rukminî said: 'Well so be it indeed with this what You
said o Lotus-eyed One; where, unequal to the Supreme Lord,
am I in comparison to the Almighty One who takes pleasure in
His own glory, to the Controller, the Supreme Lord of the
Three [principal deities] - where do I myself stand
whose feet because of her material qualities are held by
fools? (Vedabase)
Text
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].
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
Sadgosvâmy Âshthaka verse four and
s'ikshâshthaka verse 4].
(Vedabase)
Text
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]?
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] - are they, otherworldly posing with
activities to the Supreme Controller [of Time], o
All-powerful One, therefore following You [as a
person]? (Vedabase)
Text
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].
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 Paramahamsa's, 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 I, next to You, have] of others?
(Vedabase)
Text
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.
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.
(Vedabase)
Text
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?
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 Paramahamsa's, 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 I, next to You, have] of others?
(Vedabase)
Text
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].
Foolish
those words of You 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].
(Vedabase)
Text
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?
For
want of You have the kings Anga [father of Vena, 4.13:
47], Vainya [Prithu, 4.23], Jâyanta
[Bharata, 6.7: 11], Nâhusha
[Yayâtî, 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? (Vedabase)
Text
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]?
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]?
(Vedabase)
Text
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.
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'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. (Vedabase)
Text
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]
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].
(Vedabase)
Text
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.
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. (Vedabase)
Text
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].
Let
there be, o lotus-eyed one, my steady attraction to the feet
of You 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].
(Vedabase)
Text
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*].
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 Kas'ito attracted to
S'alva, see Mahâbhârata and note 9.22: 20*].
(Vedabase)
Text
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].'
A
promiscuous woman is even married attracted to newer and
newer men; being intelligent should one [as You
mavbe] not keep to an unfaithful woman as with keeping
her one will be fallen in both cases [of this and the
next life, see also 9.14:
36].'
(Vedabase)
Text
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!
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 on this, o saintly lady!
(Vedabase)
Text
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.
Whatever
benedictions you hanker for to be freed from lust, o fair
one, are there, o auspicious one, always for you indeed
being exclusively devoted to
Me.
(Vedabase)
Text
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.
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.
(Vedabase)
Text
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.
Those
falling for civil status who worship Me with penances and
following vows, are, lusty of nature, bewildered by the
illusory energy of Me, the Controller of the Final
Beatitude. (Vedabase)
Text
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].
O
reservoir of love, for those who with obtaining Me, the
Treasure of Emancipation, less fortunate desire of Me, the
Master of that, only material treasures which are there even
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].
(Vedabase)
Text
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].
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 especially for tricky women
with bad intentions, caring for their own lifebreath only
and delighting in cutting off [relations] is
something most difficult to do.
(Vedabase)
Text
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.
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 that had arrived; you by whom, having heard the true
stories, a brahmin carrier was sent to Me with a
confidential message. (Vedabase)
Text
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.
When
your bother 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.
(Vedabase)
Text
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.'
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 would be
suited for no one else [see 10.53: 22-25]; may that
[fortitude] stand in you with Us rejoicing in
response.' (Vedabase)
Text
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.
S'rî
S'uka said: 'This way in conjugal conversations imitating
the human world took the Supreme Lord pleasure in enjoying
Himself with Ramâ. (Vedabase)
Text
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.'
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.'
(Vedabase)
*
The Sanskrit word used here is setu: it means bridge,
dam, boundary limit, thus in this context His guidance,
religion, rule and law.
**
Spoken by S'rî Parâs'ara in the Vishnu
Purâna there is, so S'rîla S'rîdhara
Svâmî reminds us, a verse confirming this one:
devatve
deva-deheyam
manushyatve ca mânushî
vishnor dehânurûpâm vai
karoty eshâtmanas tanum
"When
the Lord appears as a demigod, she [the goddess of
fortune] takes the form of a demigoddess, and when He
appears as a human being, she takes a humanlike form. Thus the
body she assumes matches the one Lord Vishnu
takes."