rule



 

 

Canto 10

Sri Godruma

 

 

Chapter 60: Lord Krishna Teases Queen Rukminî

(1) The son of Bâdarâyana [of Vyâsa] said: 'He, the Spiritual Master of the Universe one day comfortably being positioned on Rukminî's bed was served by her who together with her female companions was fanning Him, her Husband. (2) He, the Unborn Lord, the Supreme Controller who sends forth, protects and devours the universe, now was born among the Yadus to play His game and defend His rule [*, see also 6.3: 19]. (3-6) That private part of the palace was brilliantly decorated with strings of pearls and resplendent with a canopy, with lamps made out of jewels and with jasmine flower garlands swarming with humming bees. The light of the spotless moon was filtered through the openings of the lattice windows, the wind carried the fragrance from the grove of pârijâta trees and thus transported the atmosphere from the garden and the exciting scent of aguru insence oh King was escaping through the window openings. There she served her Husband, the Controller of All Worlds, who was comfortably seated on an excellent pillow on the bed that shone white as milk foam. (7) The goddess took a yak-hair fan with a jeweled handle from the hand of a maidservant and, performing worship, fanned her Master with it. (8) Standing at Krishna's side making sounds with her jeweled ankle bells, she appeared beautifully with her rings, bangles and fan in her hand, with her garment that with its tip concealed her breasts red of the kunkum, with the glow of her necklace and with the priceless belt she wore around her hips. (9) As she pleased smiled with her locks, earrings and jewels around her neck, her bright and happy face and sweet lips, He recognized her as an appearance of the goddess of fortune who, with no other purpose in life, for the sake of His pastime corresponds with bodies befitting the forms that He assumes [**]. The Lord then spoke.

(10) The Supreme Lord said: 'Oh 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 suitors at your disposition like S'is'upâla and others who, mad because of Cupid were offered to you by your brother and father, I wonder why you have chosen for Us, so different from them. (12) In fear of the kings oh lovely-browed one, and having moved to the ocean for shelter [to Dvârakâ], We were of enmity with the ones in power and have well-nigh relinquished the throne. (13) Oh beautiful eyebrows, women concerned with men whose behavior is uncertain, usually have to suffer. They follow a path that is not acceptable to normal society. (14) We with no possessions are dear to those people who have nothing themselves and therefore we as a rule are not very popular among the rich who rarely pay Me any respect oh fine-waisted lady. (15) Marriage and friendship is there between two people equal in property, birth, influence, physique and prospects and never between a superior and an inferior [in this]! (16) Oh princess of Vidarbha, you could not foresee this, you did not know when you chose for Us who miss the good qualities, We who are praised by beggars out of their mind! (17) Now, please accept for yourself a husband that is suitable, a first class noble capable of fulfilling all your wishes in this life and the next. (18) S'is'upâla, S'âlva, Jarâsandha, Dantavakra and other kings all hate Me oh you with your beautiful legs, and so does your elder brother Rukmî. (19) I  took you with Me oh good one, in order to dispel the pride and arrogance of those who are blinded by the intoxication of their power. We wanted to restrain the power of the wicked ones [see also B.G. 4: 7]. (20) Indifferent about a home and a body We do not really care about wives, children and wealth; free from any endeavoring We remain completely satisfied within Ourselves, just like a light doing nothing more.'

(21) S'rî S'uka said: 'After the Supreme Lord had said this as the destroyer of the pride of she who as His beloved one thought herself inseparable, He stopped. (22) From the Master of the Lords of the Three worlds, her own Beloved, she, the goddess, had never before heard such an unpleasant thing. With fear growing in her heart she, trembling with a terrible anxiety, then began to sob [see S'rî S'rî S'ikshâshthaka verse 6 & 7]. (23) With her most delicate foot that glowed red of her nails, she scratched the earth and, while she with her tears smeared the makeup of her eyes and sprinkled the red kunkuma powder on her breasts, she froze, face downward, with her speech checked by her extreme sorrow. (24) Because of her great grief, fear and anguish not thinking clearly anymore, her bangles slipped and her fan fell from her hand. With her mind disrupted she suddenly swooned. Her body fell to the ground with her hair scattered, like she was a plantain tree blown down by the wind [see rasa]. (25) The moment He, not being understood by her, saw what the full import of His joking meant to the bond of divine love with His beloved, the Supreme Lord, merciful Krishna, felt sorry for her. (26) He quickly got down from the bed and picked her up with His four arms. Gathering her hair, He wiped her face with His lotus hand. (27-28) Wiping her tear-filled eyes and smeared breasts oh King, He put His arm around her who, chaste as she was, had no other object of desire. The Master, the Expert in Pacification, compassionately consoled her who so pitiably was confused by His clever joking. [Being motivated] for the Goal of All Pure Souls she did not deserve this. (29) The Supreme Lord said: 'Oh Vaidarbhî, do not be unhappy with Me, I know you are fully dedicated to Me My dearest. I acted in jest to hear what you would say. (30) This is how I wanted to see the face of love: with lips trembling in agitation, glances cast from the corners of reddish eyes and beautiful eyebrows knit together. (31) To spend time joking with one's beloved is indeed for a mundane householder the greatest achievement in family life, oh timid one of temperament.'
  

(32) S'rî S'uka said: 'Vaidarbhî oh King, thus completely pacified by the Supreme Lord, understood that His words had been playful and gave up her fear of being rejected by her Beloved. (33) Bashfully, with a charming smile looking the Supreme Lord in the face, she oh descendant of Bharata, with affectionate glances addressed the Best of All Men. (34) S'rî Rukminî said: 'Well, so be it, it is as You said oh Lotus-eyed One. I am different from You who are the Supreme Lord. Who am I compared to the Almighty One who takes pleasure in His own glory? Who am I compared to the Controller, the Supreme Lord of the Three [principal deities]. What now would be my position as someone whose feet are held by fools because of her material qualities? (35) It is true, You oh Urukrama [Lord of the Greater Order], laid Yourself down in the ocean as if You would be afraid of the modes. You always in the pure awareness of the Supreme Soul, battle against the badness of the material senses and, with Your servants, have rejected the position of a king because it means blind ignorance [see also S'rî S'rî Shadgosvâmî-ashthaka verse 4 and S'rî S'rî S'ikshâshthaka verse 4]. (36) For sages who relish the honey of Your lotus like feet, Your path is not that apparant, while it is even impossible to comprehend for animals in a human form [materialists]. For, as uncommon as the activities of You, the Supreme Controller are oh All-powerful One, just as unusual are the actions of those who follow You. (37) You are without possessions, for beyond You there is nothing to be found. To You even enjoyers of offerings like Brahmâ and others carry offerings. Materially satisfied persons who are blinded by their status, do not know You as their death, but You are most dear to the great enjoyers, even as they are dear to You [see also 1.7: 10]. (38) You are the ultimate goal comprising all the goals of human life, You are the very Self longing for whom intelligent persons discard everything. They are the ones who delight in Your association oh Omnipotent One, and not the man and woman who in their mutual attraction [their lust] experience pleasure and pain. (39) You are the Supreme Soul of all the Worlds who gives Himself  away and about whose prowess the sages speak who gave up their staff [for wandering around, becoming Paramahamsas, see 5.1*]. You were for that reason chosen by me in rejection of those masters of heaven - the one born on the lotus [Brahmâ] and the one ruling existence [S'iva].  What would my interest be in others whose aspirations are destroyed by the force of Time that is generated by Your eyebrows? (40) How foolish were the words You used saying that You have taken shelter in the ocean out of fear, oh Gadâgraja, oh You who by twanging Your S'ârnga drove back the kings when You abducted me, Your deserved tribute, the way a lion snatches his share away from the animals [see also jalpa 10.47: 12-21]. (41) 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, for want of You have abandoned their crown, their absolute sovereignty over their kingdoms and entered the forest oh Lotus-eyed One. Would they, being fixed on Your path, have suffered in this world [see text 13]? (42) Which woman would take shelter of another man, once she has smelled the by the saints described aroma of Your lotus feet, the feet where Lakshmî resides and that for all people bestow liberation? Which mortal woman with the insight to ascertain what's best for her, would not take You seriously as the Abode of All Qualities, and would chose for someone who is always of great fear [because of his false ego]? (43) I have chosen for Him, Yourself, the Ultimate Master and Supreme Soul of All Worlds, as the one suitable to fulfill my 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 [or in births], be the shelter of Your feet that, when they approach their worshiper, award with liberation from all falsehood. (44) Leave the kings You mentioned [in verse 10] oh Acyuta, to the mercy of those women in whose homes they are like asses, oxen, dogs, cats and slaves, because these women never put their ears close to the core that You as the plague of Your enemies are, oh 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 is not smelling the honey of Your lotus feet, is of a totally bewildered notion. She worships as her partner a living corpse containing flesh, bones, blood, worms, stool, mucus, bile and air, that is covered by skin, whiskers, bodily hair, nails and head hair. (46) Oh Lotus-eyed One, let there be my love for the feet of You who take more pleasure in the True Self than in me. The very moment You in order to expand this universe assume a predominance of passion and glance upon Me [as prakriti], You show us the greatest mercy [see also 10.53: 2]. (47) I think Your words are not entirely untrue oh Killer of Madhu, an unmarried girl once in a while may feel attracted [to another man], like it happened to Ambâ [daughter of the king of Kâs'î who was attracted to S'âlva, see Mahâbhârata and note 9.22: 20*]. (48) Even being married the mind of a promiscuous woman is attracted to yet another man. When one is intelligent one should not keep such an unfaithful woman, for when one stays attached to her, one will have fallen in both [this and the next life, see also 9.14: 36].'

(49) The Supreme Lord said: 'All that you replied is correct. What I have said fooling you oh princess, I did because I wanted to hear you speak about this oh virtuous lady! (50) Oh fair lady, you can always count on whatever benedictions you desire from Me in order to be freed from the lust oh gracious one, oh You who are exclusively devoted to Me. (51) Oh sinless one, I have understood your pure love and adherence to your husband in vows, for being disturbed by My words, your mind attached to Me, could not be diverted. (52) They who with lust in their hearts fall for civil status and worship Me with penances and adherence to vows, are bewildered by the illusory energy of Me, the Controller of the Final Beatitude [see also B.G. 2:42-44]. (53) Oh sweetheart, unfortunate are they who having achieved Me, the Master of both Emancipation ànd Riches, only desire material benefits. These are even available for persons living in hell and therefore is for those who are obsessed with sense gratification, hell the most suitable place [see also 3.32, and 7.5: 32]. (54) Fortunately, oh mistress of the house, you constantly rendered the faithful service to Me that grants liberation from material existence. That service is most difficult for mischievous characters, especially women with bad intentions, who only care for their own life breath and derive pleasure from breaking off [relations]. (55) Oh respectful one, in my palaces I can find no wife as loving as you are,  you who at the time of her marriage disregarded the kings who had arrived; you who, having heard the stories about My truth, sent a brahmin carrier to Me with a confidential message. (56) When your brother who was defeated in battle and disfigured [10.54], on the day of the marriage ceremony [of Aniruddha, her grandson, see next chapter] got killed during a gambling match, you suffered unbearable grief, but afraid to be separated from Us, you did not say a word and that is how You conquered Us. (57) When I did not show up after you sent a messenger with the most confidential bidding to obtain My person, you considered this world all empty and wanted to give up this body that would not be of anyone else's service [see 10.53: 22-25]. May you always be that way [of fortitude] and may We always rejoice in it.'

(58) S' S'uka said: 'Thus in intimate conversations following the course of the human world, the Supreme Lord and Ruler of the Universe, took pleasure in enjoying Himself with Ramâ. (59) In the residences of the other queens He, the Almighty Lord and Spiritual Master of All the Worlds, behaved similarly like a householder and carried out the duties of a family man.'
 

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Third revised edition, loaded June 25, 2014.

 

 

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

The son of Bâdarâyana [of Vyâsa] said: 'He, the Spiritual Master of the Universe one day comfortably being positioned on Rukminî's bed was served by her who together with her female companions was fanning Him, her Husband.
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

He, the Unborn Lord, the Supreme Controller who sends forth, protects and devours the universe, now was born among the Yadus to play His game and defend His rule [*, 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

That private part of the palace was brilliantly decorated with strings of pearls and resplendent with a canopy, with lamps made out of jewels and with jasmine flower garlands swarming with humming bees. The light of the spotless moon was filtered through the openings of the lattice windows, the wind carried the fragrance from the grove of pârijâta trees and thus transported the atmosphere from the garden and the exciting scent of aguru insence oh King was escaping through the window openings. There she served her Husband, the Controller of All Worlds, who was comfortably seated on an excellent pillow on the bed that shone white as milk foam.

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

The goddess took a yak-hair fan with a jeweled handle from the hand of a maidservant and, performing worship, fanned her Master with it.

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

Standing at Krishna's side making sounds with her jeweled ankle bells, she appeared beautifully with her rings, bangles and fan in her hand, with her garment that with its tip concealed her breasts red of the kunkum, with the glow of her necklace and with the priceless belt she wore around 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

As she pleased smiled with her locks, earrings and jewels around her neck, her bright and happy face and sweet lips, He recognized her as an appearance of the goddess of fortune who, with no other purpose in life, for the sake of His pastime corresponds with bodies befitting the forms that He assumes [**]. The Lord then spoke.

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: 'Oh 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 suitors at your disposition like S'is'upâla and others who, mad because of Cupid were offered to you by your brother and father, I wonder why you have 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

In fear of the kings oh lovely-browed one, and having moved to the ocean for shelter [to Dvârakâ], We were of enmity with the ones in power and have well-nigh relinquished 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

Oh beautiful eyebrows, women concerned with men whose behavior is uncertain, usually have to suffer. They follow a path that is 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 with no possessions are dear to those people who have nothing themselves and therefore we as a rule are not very popular among the rich who rarely pay Me any respect oh 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 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

Oh princess of Vidarbha, you could not foresee this, you did not know when you chose for Us who miss the 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 is suitable, a first class noble capable of fulfilling 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 oh you with your beautiful legs, 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

I  took you with Me oh good one, in order to dispel the pride and arrogance of those who are blinded by the intoxication of their power. We wanted to restrain the power of the wicked ones [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

Indifferent about a home and a body We do not really care about wives, children and wealth; free from any endeavoring We remain completely satisfied within Ourselves, just like a light doing nothing more.'

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: 'After the Supreme Lord had said this as the destroyer of the pride of she who as His beloved one thought herself inseparable, He 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, she, the goddess, had never before heard such an unpleasant thing. With fear growing in her heart she, trembling with a terrible anxiety, then began 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 that glowed red of her nails, she scratched the earth and, while she with her tears smeared the makeup of her eyes and sprinkled the red kunkuma powder on her breasts, she froze, 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

Because of her great grief, fear and anguish not thinking clearly anymore, her bangles slipped and her fan fell from her hand. With her mind disrupted she suddenly swooned. Her body fell to the ground with her hair scattered, like she was a plantain tree blown down 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

The moment He, not being understood by her, saw what the full import of His joking meant to the bond of divine love with His beloved, the Supreme Lord, merciful Krishna, felt 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

He quickly got down from the bed and picked her up with His four arms. Gathering her hair, He wiped 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 smeared breasts oh King, He put His arm around her who, chaste as she was, had no other object of desire. The Master, the Expert in Pacification, compassionately consoled her who so pitiably was confused by His clever joking. [Being motivated] for the Goal of All Pure Souls she did not deserve this.

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: 'Oh Vaidarbhî, do not be unhappy with Me, I know you are 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

This is how I wanted to see the face of love: with lips trembling in agitation, glances cast from the corners of reddish eyes and beautiful eyebrows 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 achievement in family life, oh 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: 'Vaidarbhî oh King, thus completely pacified by the Supreme Lord, understood that His words had been playful and 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, she oh descendant of Bharata, with affectionate glances addressed 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, it is as You said oh Lotus-eyed One. I am different from You who are the Supreme Lord. Who am I compared to the Almighty One who takes pleasure in His own glory? Who am I compared to the Controller, the Supreme Lord of the Three [principal deities]. What now would be my position as someone whose feet are held by fools because of her material qualities?

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

It is true, You oh Urukrama [Lord of the Greater Order], laid Yourself down in the ocean as if You would be afraid of the modes. You always in the pure awareness of the Supreme Soul, battle against the badness of the material senses and, with Your servants, have rejected the position of a king because it means blind ignorance [see also S'rî S'rî Shadgosvâmî-ashthaka verse 4 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 lotus like feet, Your path is not that apparant, while it is even impossible to comprehend for animals in a human form [materialists]. For, as uncommon as the activities of You, the Supreme Controller are oh All-powerful One, just as unusual are the actions of those who follow You.

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 are without possessions, for beyond You there is nothing to be found. To You even enjoyers of offerings like Brahmâ and others carry offerings. Materially satisfied persons who are blinded by their status, do not know You as their death, but You are most dear to the great enjoyers, even as they are dear to You [see also text 14 and 1.7: 10].

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]. (Vedabase)

 

Text 38

You are the ultimate goal comprising all the goals of human life, You are the very Self longing for whom intelligent persons discard everything. They are the ones who delight in Your association oh Omnipotent One, and not the man and woman who in their mutual attraction [their lust] experience pleasure and pain.

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 are the Supreme Soul of all the Worlds who gives Himself  away and about whose prowess the sages speak who gave up their staff [for wandering around, becoming Paramahamsas, see 5.1*]. You were for that reason chosen by me in rejection of those masters of heaven -  the one born on the lotus [Brahmâ] and the one ruling existence [S'iva].  What would my interest be in others whose aspirations are destroyed by the force of Time that is generated by Your eyebrows?

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 saying that You have taken shelter in the ocean out of fear, oh Gadâgraja, oh You who by twanging Your S'ârnga drove back the kings when You abducted me, Your deserved tribute, 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

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, for want of You have abandoned their crown, their absolute sovereignty over their kingdoms and entered the forest oh Lotus-eyed One. Would they, being fixed on Your path, have suffered in this world [see text 13]?

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

Which woman would take shelter of another man, once she has smelled the by the saints described aroma of Your lotus feet, the feet where Lakshmî resides and that for all people bestow liberation? Which mortal woman with the insight to ascertain what's best for her, would not take You seriously as the Abode of All Qualities, and would chose for someone who is always of great fear [because 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

I have chosen for Him, Yourself, the Ultimate Master and Supreme Soul of All Worlds, as the one suitable to fulfill my 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 [or in births], be the shelter of Your feet that, when they approach their worshiper, award with liberation from all falsehood.

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

Leave the kings You mentioned [in verse 10] oh Acyuta, to the mercy of those women in whose homes they are like asses, oxen, dogs, cats and slaves, because these women never put their ears close to the core that You as the plague of Your enemies are, oh 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 is not smelling the honey of Your lotus feet, is of a totally bewildered notion. She worships as her partner a living corpse containing flesh, bones, blood, worms, stool, mucus, bile and air, that is covered by skin, whiskers, bodily hair, nails and head hair.

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

Oh Lotus-eyed One, let there be my love for the feet of You who take more pleasure in the True Self than in me. The very moment You in order to expand this universe assume a predominance of passion and glance upon Me [as prakriti], You 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

I think Your words are not entirely untrue oh Killer of Madhu, an unmarried girl once in a while may feel attracted [to another man], like it happened to Ambâ [daughter of the king of Kâs'î who was 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

Even being married the mind of a promiscuous woman is attracted to yet another man. When one is intelligent one should not keep such an unfaithful woman, for when one stays attached to her, one will have fallen in both [this and 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. What I have said fooling you oh princess, I did because I wanted to hear you speak about this oh virtuous 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

Oh fair lady, you can always count on whatever benedictions you desire from Me in order to be freed from the lust oh gracious one, oh You who 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

Oh sinless one, I have understood your pure love and adherence to your husband in vows, for being disturbed by My words, your mind attached to Me, could 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

They who with lust in their hearts fall for civil status and worship Me with penances and adherence to vows, are bewildered by the illusory energy of Me, the Controller of the Final Beatitude [see also B.G. 2:42-44].

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

Oh sweetheart, unfortunate are they who having achieved Me, the Master of both Emancipation ànd Riches, only desire material benefits. These are even available for persons living in hell and therefore is for those who are obsessed with sense gratification, hell the most suitable place [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, oh mistress of the house, you constantly rendered  the faithful service to Me that grants liberation from material existence.Urur That service is most difficult for mischievous characters, especially women with bad intentions, who only care for their own life breath and derive pleasure from breaking 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

Oh respectful one, in my palaces I can find no wife as loving as you are, you who at the time of her marriage disregarded the kings who had arrived; you who, having heard the stories about My truth, sent a brahmin carrier 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 who was defeated in battle and disfigured [10.54], on the day of the marriage ceremony [of Aniruddha, her grandson, see next chapter] got killed during a gambling match, you suffered unbearable grief, but afraid to be separated from Us, you did not say a word and that is how You conquered Us.

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 I did not show up after you sent a messenger with the most confidential bidding to obtain My person, you considered this world all empty and wanted to give up this body that would not be of anyone else's service  [see 10.53: 22-25]. May you always be that way [of fortitude] and may We always rejoice in it.'

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' S'uka said: 'Thus in intimate conversations following the course of the human world, the Supreme Lord and Ruler of the Universe, took 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

In the residences of the other queens He, the Almighty Lord and Spiritual Master of All the Worlds, behaved similarly like a householder and carried 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."

 

 

 

 

 

 

 

Creative Commons License
The text and audio are offered under the conditions of the
Creative Commons Attribution-Noncommercial-Share Alike 3.0 Unported License.
The picture on this page is titled: "Radha and Krishna".
Made in Kishangarh, Rajasthan, India c. 1750.
Source:
Philadelphia Museum of Art.
Production:
Filognostic Association of The Order of Time.


 

 

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