SB 10.54: The Marriage of Kṛṣṇa and Rukmiṇī

This chapter describes how Lord Śrī Kṛṣṇa defeated the opposing kings after kidnapping Rukmiṇī, disfigured Rukmiṇī’s brother Rukmī, brought Rukmiṇī to His capital and married her.

As Śrī Kṛṣṇa was taking Princess Rukmiṇī away, the inimical kings gathered their armies and pursued Him. Lord Baladeva and the generals of the Yādava army turned to face these opponents, blocking their advance. The enemy armies then began pouring incessant showers of arrows upon Lord Kṛṣṇa’s army. Seeing her husband-to-be’s forces under such violent attack, Śrīmatī Rukmiṇī looked at Śrī Kṛṣṇa fearfully. But Kṛṣṇa simply smiled and told her there was nothing to fear because His army would surely destroy the enemy in short order.

Lord Balarāma and the other heroes then began to annihilate the opposing army with nārāca arrows. The enemy kings, headed by Jarāsandha, retreated after suffering the destruction of their armies at the hands of the Yādavas.

Jarāsandha consoled Śiśupāla: “Happiness and distress are never permanent and are under the control of the Supreme Lord. Seventeen times Kṛṣṇa defeated me, but in the end I was victorious over Him. Thus seeing that victory and defeat are under the control of destiny and time, I have learned not to succumb to either lamentation or joy. Time now favors the Yādavas, so they have defeated you with only a small army, but in the future time will favor you, and you will surely conquer them.” Consoled in this way, Śiśupāla took his followers and returned to his kingdom.

Rukmiṇī’s brother Rukmī, who hated Kṛṣṇa, was infuriated by Kṛṣṇa’s kidnapping of his sister. So, after vowing before all the kings present that he would not return to Kuṇḍina until Kṛṣṇa had been destroyed and Rukmiṇī rescued, Rukmī set out with his army to attack the Lord. Ignorant of Lord Kṛṣṇa’s glories, Rukmī boldly went out to attack Kṛṣṇa in a lone chariot. He approached the Lord, struck Him with arrows and demanded that He release Rukmiṇī. Śrī Kṛṣṇa fended off Rukmī’s weapons, breaking them to pieces. Then He raised His sword high and was about to kill Rukmī when Rukmiṇī interceded and fervently pleaded that her brother’s life be spared. Lord Kṛṣṇa did not kill Rukmī, but with His sword He shaved off bits of Rukmī’s hair here and there, leaving him disfigured. Just then Lord Baladeva appeared on the scene with the Yādava army. Seeing Rukmī disfigured, He gently reproached Kṛṣṇa: “To disfigure such a close family member is as good as killing him; therefore he should not be killed but set free.”

Lord Baladeva then told Rukmiṇī that the sorry condition of her brother was only the fruit of his past work, since everyone is responsible for his own happiness and suffering. He further instructed her about the transcendental position of the jīva soul and how the illusion of happiness and distress is simply a result of ignorance. Accepting Lord Balarāma’s instructions, Rukmiṇī gave up her sorrow.

Rukmī, meanwhile, felt totally frustrated, deprived as he was of all his strength and his will to fight. Since he had vowed not to return home without conquering Kṛṣṇa, Rukmī constructed a city on that very spot and took up residence there in a mood of undiminished anger.

Lord Kṛṣṇa took Rukmiṇī to His capital, Dvārakā, and married her. All the citizens celebrated in lavish style, broadcasting throughout the city accounts of how the Lord had kidnapped Rukmiṇī. Everyone in Dvārakā was delighted to see Lord Kṛṣṇa united with Rukmiṇī.

SB 10.54.1

śrī-śuka uvāca
iti sarve su-saṁrabdhā
 vāhān āruhya daṁśitāḥ
svaiḥ svair balaiḥ parikrāntā
 anvīyur dhṛta-kārmukāḥ
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; iti — thus (speaking); sarve — all of them; su-saṁrabdhāḥ — greatly angered; vāhān — their conveyances; āruhya — mounting; daṁśitāḥ — wearing armor; svaiḥ svaiḥ — each by his own; balaiḥ — military force; parikrāntāḥ — surrounded; anvīyuḥ — they followed; dhṛta — holding; kārmukāḥ — their bows.
Śukadeva Gosvāmī said: Having thus spoken, all those infuriated kings donned their armor and mounted their conveyances. Each king, bow in hand, was surrounded by his own army as he went after Lord Kṛṣṇa.

SB 10.54.2

tān āpatata ālokya
tasthus tat-sammukhā rājan
 visphūrjya sva-dhanūṁṣi te
tān — them; āpatataḥ — in pursuit; ālokya — seeing; yādava-anīka — of the Yādava army; yūtha-paḥ — the officers; tasthuḥ — stood; tat — them; sammukhāḥ — directly facing; rājan — O King (Parīkṣit); visphūrjya — twanging; sva — their; dhanūṁṣi — bows; te — they.
The commanders of the Yādava army, seeing the enemy racing to attack, turned to face them and stood firm, O King, twanging their bows.

SB 10.54.3

aśva-pṛṣṭhe gaja-skandhe
 rathopasthe ’stra kovidāḥ
mumucuḥ śara-varṣāṇi
 meghā adriṣv apo yathā
aśva-pṛṣṭhe — on horseback; gaja — of elephants; skandhe — on the shoulders; ratha — of chariots; upasthe — on the seats; astra — of weapons; kovidāḥ — those expert in the use; mumucuḥ — released; śara — of arrows; varṣāṇi — rains; meghāḥ — clouds; adriṣu — upon mountains; apaḥ — water; yathā — as.
Mounted on the backs of horses, the shoulders of elephants and the seats of chariots, the enemy kings, expert with weapons, rained down arrows upon the Yadus like clouds pouring rain on mountains.

SB 10.54.4

patyur balaṁ śarāsāraiś
 channaṁ vīkṣya su-madhyamā
sa-vrīḍm aikṣat tad-vaktraṁ
patyuḥ — of her Lord; balam — the army; śara — of arrows; āsāraiḥ — by heavy rains; channam — covered; vīkṣya — seeing; su-madhyamā — slender-waisted (Rukmiṇī); sa-vrīḍam — shyly; aikṣat — looked; tat — His; vaktram — at the face; bhaya — with fear; vihvala — disturbed; locanā — whose eyes.
Slender-waisted Rukmiṇī, seeing her Lord’s army covered by torrents of arrows, shyly looked at His face with fear-stricken eyes.

SB 10.54.5

prahasya bhagavān āha
 mā sma bhair vāma-locane
vinaṅkṣyaty adhunaivaitat
 tāvakaiḥ śātravaṁ balam
prahasya — laughing; bhagavān — the Supreme Lord; āha — said; sma bhaiḥ — do not be afraid; vāma-locane — O beautiful-eyed one; vinaṅkṣyati — will be destroyed; adhunā eva — just now; etat — this; tāvakaiḥ — by your (army); śātravam — of enemies; balam — force.
In response the Lord laughed and assured her, “Do not be afraid, beautiful-eyed one. This enemy force is about to be destroyed by your soldiers.”

To express His great affection for Rukmiṇī, Lord Kṛṣṇa gallantly referred to His own Yādava army as “your men,” indicating that the Lord’s entire dynasty was now the property of His beloved queen. The Supreme Lord, Kṛṣṇa, desires to share His blissful opulences with all living beings, and thus He sincerely invites them to come back home, back to Godhead. The Kṛṣṇa consciousness movement, introduced throughout the world by Śrīla Prabhupāda on the order of his spiritual master, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, who himself preached all over India on the order of his exalted father, Śrīla Bhaktivinoda Ṭhākura, is broadcasting the loving message of Lord Kṛṣṇa: Remember Him, serve Him, return to Him and share in the infinite bounty of the kingdom of God.

SB 10.54.6

teṣāṁ tad-vikramaṁ vīrā
amṛṣyamāṇā nārācair
 jaghnur haya-gajān rathān
teṣām — by them (the opposing kings); tat — that; vikramam — show of prowess; vīrāḥ — the heroes; gada — Gada, the younger brother of Lord Kṛṣṇa; saṅkarṣaṇa — Lord Balarāma; ādayaḥ — and others; amṛṣyamāṇāḥ — not tolerating; nārācaiḥ — with arrows made of iron; jaghnuḥ — they struck; haya — horses; gajān — elephants; rathān — and chariots.
The heroes of the Lord’s army, headed by Gada and Saṅkarṣaṇa, could not tolerate the aggression of the opposing kings. Thus with iron arrows they began to strike down the enemy’s horses, elephants and chariots.

SB 10.54.7

petuḥ śirāṁsi rathinām
 aśvināṁ gajināṁ bhuvi
 soṣṇīṣāṇi ca koṭiśaḥ
petuḥ — fell; śirāṁsi — the heads; rathinām — of those riding on chariots; aśvinām — of those riding horses; gajinām — of those riding elephants; bhuvi — to the ground; sa — with; kuṇḍala — earrings; kirīṭāni — and helmets; sa — with; uṣṇīṣāṇi — turbans; ca — and; koṭiśaḥ — by the millions.
The heads of soldiers fighting on chariots, horses and elephants fell to the ground by the millions; some heads wore earrings and helmets, others turbans.

SB 10.54.8

hastāḥ sāsi-gadeṣv-āsāḥ
 karabhā ūravo ’ṅghrayaḥ
 khara-martya-śirāṁsi ca
hastāḥ — hands; sa — with; asi — swords; gadā — clubs; iṣu-āsāḥ — bows; karabhāḥ — fingerless hands; ūravaḥ — thighs; aṅghrayaḥ — legs; aśva — of horses; aśvatara — donkeys; nāga — elephants; uṣṭra — camels; khara — wild asses; martya — and humans; śirāṁsi — heads; ca — also.
Lying all around were thighs, legs and fingerless hands, along with hands clutching swords, clubs and bows, and also the heads of horses, donkeys, elephants, camels, wild asses and humans.

Karabhāḥ indicates the portion of the hand from the wrist to the base of the fingers. The same word may also indicate an elephant’s trunk, and thus in this verse the implication is that the thighs lying on the battlefield resembled the trunks of elephants.

SB 10.54.9

 vṛṣṇibhir jaya-kāṅkṣibhiḥ
rājāno vimukhā jagmur
hanyamāna — being killed; bala-anīkāḥ — whose armies; vṛṣṇibhiḥ — by the Vṛṣṇis; jaya — for victory; kāṅkṣibhiḥ — who were eager; rājānaḥ — the kings; vimukhāḥ — discouraged; jagmuḥ — left; jarāsandha-puraḥ-sarāḥ — headed by Jarāsandha.
Seeing their armies being struck down by the Vṛṣṇis, who were eager for victory, the kings headed by Jarāsandha were discouraged and left the battlefield.

SB 10.54.10

śiśupālaṁ samabhyetya
 hṛta-dāram ivāturam
naṣṭa-tviṣaṁ gatotsāhaṁ
 śuṣyad-vadanam abruvan
śiśupālam — Śiśupāla; samabhyetya — approaching; hṛta — stolen; dāram — whose wife; iva — as if; āturam — perturbed; naṣṭa — lost; tviṣam — whose color; gata — gone; utsāham — whose enthusiasm; śuṣyat — dried up; vadanam — whose face; abruvan — they addressed.
The kings approached Śiśupāla, who was disturbed like a man who has lost his wife. His complexion was drained of color, his enthusiasm was gone, and his face appeared dried up. The kings spoke to him as follows.

Although Śiśupāla had not married Rukmiṇī, he passionately considered her his property, and thus he was devastated, like a man who has lost his beloved wife.

SB 10.54.11

bho bhoḥ puruṣa-śārdūla
 daurmanasyam idaṁ tyaja
na priyāpriyayo rājan
 niṣṭhā dehiṣu dṛśyate
bhoḥ bhoḥ — O sir; puruṣa — among men; śārdūla — O tiger; daurmana-syam — depressed state of mind; idam — this; tyaja — give up; na — no; priya — of the desirable; apriyayoḥ — or the undesirable; rājan — O King; niṣṭhā — permanence; dehiṣu — among embodied beings; dṛśyate — is seen.
[Jarāsandha said:] Listen, Śiśupāla, O tiger among men, give up your depression. After all, embodied beings’ happiness and unhappiness is never seen to be permanent, O King.

SB 10.54.12

yathā dāru-mayī yoṣit
 nṛtyate kuhakecchayā
evam īśvara-tantro ’yam
 īhate sukha-duḥkhayoḥ
yathā — as; dāru-mayī — made of wood; yoṣit — a woman; nṛtyate — dances; kuhaka — of the showman; icchayā — by the desire; evam — in the same way; īśvara — of the Supreme Lord; tantraḥ — under the control; ayam — this world; īhate — endeavors; sukha — in joy; duḥkhayoḥ — and misery.
Just as a puppet in the form of a woman dances by the desire of the puppeteer, so this world, controlled by the Supreme Lord, struggles in both happiness and misery.

By the will of the Supreme Lord, living beings are awarded the proper results of their own activities. One who understands the Absolute Truth surrenders to the Absolute Truth, the Supreme Personality of Godhead, and is no longer considered to be within the material system of existence. Since those endeavoring within the material system, or world, are necessarily trying to exploit the creation of God, they must be subjected to reactions, which are perceived by the conditioned souls as miserable and joyful. In fact, the entire material way of life is a fiasco when seen from the perspective of absolute bliss.

SB 10.54.13

śaureḥ sapta-daśāhaṁ vai
 saṁyugāni parājitaḥ
trayo-viṁśatibhiḥ sainyair
 jigye ekam ahaṁ param
śaureḥ — with Kṛṣṇa; sapta-daśa — seventeen; aham — I; vai — indeed; saṁyugāni — battles; parājitaḥ — lost; trayaḥ-viṁśatibhiḥ — twenty-three; sainyaiḥ — with armies; jigye — won; ekam — one; aham — I; param — only.
In battle with Kṛṣṇa I and my twenty-three armies lost seventeen times; only once did I defeat Him.

Jarāsandha offers his own life as an example of the inevitable happiness and distress of this material world.

SB 10.54.14

tathāpy ahaṁ na śocāmi
 na prahṛṣyāmi karhicit
kālena daiva-yuktena
 jānan vidrāvitaṁ jagat
tathā api — nonetheless; aham — I; na śocāmi — do not lament; na prahṛṣyāmi — do not rejoice; karhicit — ever; kālena — by time; daiva — with fate; yuktena — conjoined; jānan — knowing; vidrāvitam — driven; jagat — the world.
But still I never lament or rejoice, because I know this world is driven by time and fate.

Having stated that the Supreme Lord controls this world, Jarāsandha explains the specific method of control. It should be remembered that in the Vedic context kāla, or time, does not refer merely to a system of measuring planetary movements such as days, weeks, months and years but rather to the way things are being moved. Everything is moving according to its destiny, and this destiny is also described as “time,” since everyone’s destiny is revealed and imposed by the movements of time.

SB 10.54.15

adhunāpi vayaṁ sarve
parājitāḥ phalgu-tantrair
 yadubhiḥ kṛṣṇa-pālitaiḥ
adhunā — now; api — even; vayam — we; sarve — all; vīra — of heroes; yūtha-pa — of the leaders; yūtha-pāḥ — the leaders; parājitāḥ — defeated; phalgu — meager; tantraiḥ — whose entourage; yadubhiḥ — by the Yadus; kṛṣṇa-pālitaiḥ — protected by Kṛṣṇa.
And now all of us, great commanders of military leaders, have been defeated by the Yadus and their small entourage, who are protected by Kṛṣṇa.

SB 10.54.16

ripavo jigyur adhunā
 kāla ātmānusāriṇi
tadā vayaṁ vijeṣyāmo
 yadā kālaḥ pradakṣiṇaḥ
ripavaḥ — our enemies; jigyuḥ — have conquered; adhunā — now; kāle — the time; ātma — them; anusārīṇi — favoring; tadā — then; vayam — we; vijeṣyāmaḥ — shall conquer; yadā — when; kālaḥ — time; pradakṣiṇaḥ — turned toward us.
Now our enemies have conquered because time favors them, but in the future, when time is auspicious for us, we shall conquer.

SB 10.54.17

śrī-śuka uvāca
evaṁ prabodhito mitraiś
 caidyo ’gāt sānugaḥ puram
hata-śeṣāḥ punas te ’pi
 yayuḥ svaṁ svaṁ puraṁ nṛpāḥ
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; evam — thus; prabodhitaḥ — persuaded; mitraiḥ — by his friends; caidyaḥ — Śiśupāla; agāt — went; sa-anugaḥ — with his followers; puram — to his city; hata — from the killed; śeṣāḥ — who remained; punaḥ — again; te — they; api — also; yayuḥ — went; svam svam — each to his own; puram — city; nṛpāḥ — kings.
Śukadeva Gosvāmī said: Thus persuaded by his friends, Śiśupāla took his followers and went back to his capital. The surviving warriors also returned to their respective cities.

SB 10.54.18

rukmī tu rākṣasodvāhaṁ
 kṛṣṇa-dviḍ asahan svasuḥ
pṛṣṭhato ’nvagamat kṛṣṇam
 akṣauhiṇyā vṛto balī
rukmī — Rukmī; tu — however; rākṣasa — in the style of demons; udvāham — the marriage; kṛṣṇa-dviṭ — the hater of Kṛṣṇa; asahan — unable to bear; svasuḥ — of his sister; pṛṣṭhataḥ — from behind; anvagamat — he followed; kṛṣṇam — Lord Kṛṣṇa; akṣauhiṇyā — by an entire akṣauhiṇī division; vṛtaḥ — surrounded; balī — powerful.
Powerful Rukmī, however, was especially envious of Kṛṣṇa. He could not bear the fact that Kṛṣṇa had carried off his sister to marry her in the Rākṣasa style. Thus he pursued the Lord with an entire military division.

SB 10.54.19-20

rukmy amarṣī su-saṁrabdhaḥ
 śṛṇvatāṁ sarva-bhūbhujām
pratijajñe mahā-bāhur
 daṁśitaḥ sa-śarāsanaḥ
ahatvā samare kṛṣṇam
 apratyūhya ca rukmiṇīm
kuṇḍinaṁ na pravekṣyāmi
 satyam etad bravīmi vaḥ
rukmī — Rukmī; amarṣī — intolerant; su-saṁrabdhaḥ — extremely angry; śṛṇvatām — while they listened; sarva — all; bhū-bhujām — the kings; pratijajñe — he swore; mahā-bāhuḥ — mighty-armed; daṁśitaḥ — wearing his armor; sa-śarāsanaḥ — with his bow; ahatvā — without killing; samare — in battle; kṛṣṇam — Kṛṣṇa; apratyūhya — without bringing back; ca — and; rukmiṇīm — Rukmiṇī; kuṇḍinam — the city of Kuṇḍina; na pravekṣyāmi — I shall not enter; satyam — in truth; etat — this; bravīmi — I say; vaḥ — to all of you.
Frustrated and enraged, mighty-armed Rukmī, dressed in armor and wielding his bow, had sworn before all the kings, “I shall not again enter Kuṇḍina if I do not kill Kṛṣṇa in battle and bring Rukmiṇī back with me. I swear this to you.”

Rukmī spoke these angry words and then set off to pursue Lord Kṛṣṇa, as described in the following verses.

SB 10.54.21

ity uktvā ratham āruhya
 sārathiṁ prāha satvaraḥ
codayāśvān yataḥ kṛṣṇaḥ
 tasya me saṁyugaṁ bhavet
iti — thus; uktvā — speaking; ratham — on his chariot; āruhya — climbing; sārathim — to his driver; prāha — said; satvaraḥ — quickly; codaya — drive; aśvān — the horses; yataḥ — to where; kṛṣṇaḥ — Kṛṣṇa; tasya — His; me — with me; saṁyugam — fight; bhavet — must be.
Having said this, he had mounted his chariot and told his charioteer, “Drive the horses quickly to where Kṛṣṇa is. He and I must fight.

SB 10.54.22

adyāhaṁ niśitair bāṇair
 gopālasya su-durmateḥ
neṣye vīrya-madaṁ yena
 svasā me prasabhaṁ hṛtā
adya — today; aham — I; niśitaiḥ — sharp; bāṇaiḥ — with my arrows; gopālasya — of the cowherd; su-durmateḥ — whose mentality is most wicked; neṣye — I will remove; vīrya — in His power; madam — the intoxicated pride; yena — by which; svasā — sister; me — my; prasabham — violently; hṛtā — abducted.
“This wicked-minded cowherd boy, infatuated with His prowess, has violently abducted my sister. But today I will remove His pride with my sharp arrows.”

Śrīla Śrīdhara Svāmī explains that gopālasya actually means “of the protector of the Vedas,” while durmateḥ means “of Him whose beautiful mind is compassionate even toward the wicked.” Śrīla Viśvanātha Cakravartī adds that the real meaning of what Rukmī said is that today, fighting with Lord Kṛṣṇa, Rukmī would relieve himself of his pretensions to being a great hero.

SB 10.54.23

vikatthamānaḥ kumatir
rathenaikena govindaṁ
 tiṣṭha tiṣṭhety athāhvayat
vikatthamānaḥ — boasting; ku-matiḥ — foolish; īśvarasya — of the Supreme Lord; apramāṇa-vit — not knowing the dimensions; rathena ekena — with a single chariot; govindam — to Lord Kṛṣṇa; tiṣṭha tiṣṭha — stand and fight; iti — so saying; atha — then; āhvayat — he called.
Boasting thus, foolish Rukmī, ignorant of the true extent of the Supreme Lord’s power, approached Lord Govinda in his lone chariot and challenged Him, “Just stand and fight!”

It appears from these verses that though Rukmī set out with an entire military division, he personally rushed up to Lord Kṛṣṇa to fight with Him.

SB 10.54.24

dhanur vikṛṣya su-dṛḍhaṁ
 jaghne kṛṣṇaṁ tribhiḥ śaraiḥ
āha cātra kṣaṇaṁ tiṣṭha
 yadūnāṁ kula-pāṁsana
dhanuḥ — his bow; vikṛṣya — drawing; su — very; dṛḍham — firmly; jaghne — he struck; kṛṣṇam — Lord Kṛṣṇa; tribhiḥ — with three; śaraiḥ — arrows; āha — he said; ca — and; atra — here; kṣaṇam — a moment; tiṣṭha — stand; yadūnām — of the Yadus; kula — of the dynasty; pāṁsana — O corrupter.
Rukmī drew his bow with great strength and struck Lord Kṛṣṇa with three arrows. Then he said, “Stand here for a moment, O defiler of the Yadu dynasty!

Śrīla Śrīdhara Svāmī points out that kula-pāṁsana may be understood as a combination of the words kula-pa, “O master of the Yadu dynasty,” and aṁsana, “O expert killer of enemies.” The ācārya gives the grammatical details that make this interpretation possible.

SB 10.54.25

yatra yāsi svasāraṁ me
 muṣitvā dhvāṅkṣa-vad dhaviḥ
hariṣye ’dya madaṁ manda
 māyinaḥ kūṭa-yodhinaḥ
yatra — wherever; yāsi — You go; svasāram — sister; me — my; muṣitvā — having stolen; dhvāṅkṣa-vat — like a crow; haviḥ — the sacrificial butter; hariṣye — I will remove; adya — today; madam — Your false pride; manda — You fool; māyinaḥ — of the deceiver; kūṭa — cheating; yodhinaḥ — of the fighter.
“Wherever You go, carrying off my sister like a crow stealing sacrificial butter, I will follow. This very day I shall relieve You of Your false pride, You fool, You deceiver, You cheater in battle!

In his hysterical attack, Rukmī displays the very qualities he attributes to Śrī Kṛṣṇa. Every living being is part and parcel of the Lord and belongs to the Lord. Therefore Rukmī was like a crow trying to steal the sacrificial offering meant for the enjoyment of the Lord.

SB 10.54.26

yāvan na me hato bāṇaiḥ
 śayīthā muñca dārīkām
smayan kṛṣṇo dhanuś chittvā
 ṣaḍbhir vivyādha rukmiṇam
yāvat — while; na — not; me — my; hataḥ — killed; bāṇaiḥ — by the arrows; śayīthaḥ — you lie down; muñca — release; dārīkām — the girl; smayan — smiling; kṛṣṇaḥ — Lord Kṛṣṇa; dhanuḥ — his bow; chittvā — breaking; ṣaḍbhiḥ — with six (arrows); vivyādha — pierced; rukmiṇam — Rukmī.
“Release the girl before You are struck dead by my arrows and made to lie down!” In response to this, Lord Kṛṣṇa smiled, and with six arrows He struck Rukmī and broke his bow.

Śrīla Viśvanātha Cakravartī points out that in fact Lord Kṛṣṇa was meant to lie down together with Rukmiṇī on a beautiful bed of flowers, but out of shyness Rukmī did not directly mention this point.

SB 10.54.27

aṣṭabhiś caturo vāhān
 dvābhyāṁ sūtaṁ dhvajaṁ tribhiḥ
sa cānyad dhanur ādhāya
 kṛṣṇaṁ vivyādha pañcabhiḥ
aṣṭabhiḥ — with eight (arrows); caturaḥ — the four; vāhān — horses; dvābhyām — with two; sūtam — the chariot driver; dhvajam — the flagpole; tribhiḥ — with three; saḥ — he, Rukmī; ca — and; anyat — another; dhanuḥ — bow; ādhāya — taking up; kṛṣṇam — Kṛṣṇa; vivyādha — pierced; pañcabhiḥ — with five.
The Lord struck Rukmī’s four horses with eight arrows, his chariot driver with two, and the chariot’s flag with three. Rukmī grabbed another bow and struck Lord Kṛṣṇa with five arrows.

SB 10.54.28

tais tāditaḥ śaraughais tu
 ciccheda dhanur acyutaḥ
punar anyad upādatta
 tad apy acchinad avyayaḥ
taiḥ — by these; tāḍitaḥ — struck; śara — of arrows; oghaiḥ — floods; tu — although; ciccheda — broke; dhanuḥ — (Rukmī’s) bow; acyutaḥ — Lord Kṛṣṇa; punaḥ — again; anyat — another; upādatta — he (Rukmī) picked up; tat — that; api — also; acchinat — broke; avyayaḥ — the infallible Lord.
Although hit by these many arrows, Lord Acyuta again broke Rukmī’s bow. Rukmī picked up yet another bow, but the infallible Lord broke that one to pieces as well.

SB 10.54.29

parighaṁ paṭṭiśaṁ śūlaṁ
 carmāsī śakti-tomarau
yad yad āyudham ādatta
 tat sarvaṁ so ’cchinad dhariḥ
parigham — spiked iron bludgeon; paṭṭiśam — three-pointed spear; śūlam — lance; carma-asī — shield and sword; śakti — pike; tomarau — javelin; yat yat — whatever; āyudham — weapon; ādatta — he took up; tat sarvam — all of them; saḥ — He; acchinat — broke; hariḥ — Lord Kṛṣṇa.
Iron bludgeon, three-pointed spear, sword and shield, pike, javelin — whatever weapon Rukmī picked up, Lord Hari smashed it to bits.

SB 10.54.30

tato rathād avaplutya
 khaḍga-pāṇir jighāṁsayā
kṛṣṇam abhyadravat kruddhaḥ
 pataṅga iva pāvakam
tataḥ — then; rathāt — from his chariot; avaplutya — leaping down; khaḍga — a sword; paṇiḥ — in his hand; jighāṁsayā — with the desire to kill; kṛṣṇam — Lord Kṛṣṇa; abhyadravat — he ran toward; kruddhaḥ — furious; pataṅgaḥ — a bird; iva — as; pāvakam — the wind.
Then Rukmī leaped down from his chariot and, sword in hand, rushed furiously toward Kṛṣṇa to kill Him, like a bird flying into the wind.

SB 10.54.31

tasya cāpatataḥ khaḍgaṁ
 tilaśaś carma ceṣubhiḥ
chittvāsim ādade tigmaṁ
 rukmiṇaṁ hantum udyataḥ
tasya — of him; ca — and; āpatataḥ — who was attacking; khaḍgam — the sword; tilaśaḥ — into small pieces; carma — the shield; ca — and; iṣubhiḥ — with His arrows; chittvā — breaking; asim — His sword; ādade — He took; tigmam — sharp; rukmiṇam — Rukmī; hantum — to kill; udyataḥ — prepared.
As Rukmī attacked Him, the Lord shot arrows that broke Rukmī’s sword and shield into small pieces. Kṛṣṇa then took up His own sharp sword and prepared to kill Rukmī.

SB 10.54.32

dṛṣṭvā bhrātṛ-vadhodyogaṁ
 rukmiṇī bhaya-vihvalā
patitvā pādayor bhartur
 uvāca karuṇaṁ satī
dṛṣṭvā — seeing; bhrātṛ — her brother; vadha — to kill; udyogam — the attempt; rukmiṇī — Śrīmatī Rukmiṇī; bhaya — by fear; vihvalā — agitated; patitvā — falling; pādayoḥ — at the feet; bhartuḥ — of her husband; uvāca — spoke; karuṇam — pathetically; satī — saintly.
Seeing Lord Kṛṣṇa ready to kill her brother, saintly Rukmiṇī was filled with alarm. She fell at her husband’s feet and piteously spoke as follows.

SB 10.54.33

śrī-rukmiṇy uvāca
 deva-deva jagat-pate
hantuṁ nārhasi kalyāṇa
 bhrātaraṁ me mahā-bhuja
śrī-rukmiṇī uvāca — Śrī Rukmiṇī said; yoga-īśvara — O controller of all mystic power; aprameya-ātman — O immeasurable one; deva-deva — O Lord of lords; jagat-pate — O master of the universe; hantum na arhasi — please do not kill; kalyāṇa — O all auspicious one; bhrātaram — brother; me — my; mahā-bhuja — O mighty-armed one.
Śrī Rukmiṇī said: O controller of all mystic power, immeasurable one, Lord of lords, master of the universe! O all auspicious and mighty-armed one, please do not kill my brother!

SB 10.54.34

śrī-śuka uvāca
tayā paritrāsa-vikampitāṅgayā
 gṛhīta-pādaḥ karuṇo nyavartata
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; tayā — by her; paritrāsa — in total fear; vikampita — trembling; aṅgayā — whose limbs; śucā — out of sorrow; avaśuṣyat — drying up; mukha — whose mouth; ruddha — and choked; kaṇṭhayā — whose throat; kātarya — in her agitation; visraṁsita — disheveled; hema — golden; mālayā — whose necklace; gṛhīta — held; pādaḥ — His feet; karuṇaḥ — compassionate; nyavartata — He desisted.
Śukadeva Gosvāmī said: Rukmiṇī’s utter fear caused her limbs to tremble and her mouth to dry up, while her throat choked up out of sorrow. And in her agitation her golden necklace scattered. She grasped Kṛṣṇa’s feet, and the Lord, feeling compassionate, desisted.

Śrīla Viśvanātha Cakravartī quotes the “worldly rule” that one’s sister is the personification of mercy: dayāyā bhaginī mūrtiḥ. Even though Rukmī was wicked and was opposed to his sister’s best interest, Rukmiṇī was compassionate toward him, and the Lord shared her compassion.

SB 10.54.35

cailena baddhvā tam asādhu-kārīṇaṁ
 sa-śmaśru-keśaṁ pravapan vyarūpayat
tāvan mamarduḥ para-sainyam adbhutaṁ
 yadu-pravīrā nalinīṁ yathā gajāḥ
cailena — with a strip of cloth; baddhvā — tying up; tam — him; asādhu-kāriṇam — the evil-doer; sa-śmaśru-keśam — leaving some of his mustache and hair remaining; pravapan — by shaving him; vyarūpayat — made him disfigured; tāvat — by then; mamarduḥ — they had crushed; para — opposing; sainyam — the army; adbhutam — extraordinary; yadu-pravīrāḥ — the heroes of the Yadu dynasty; nalinīm — a lotus flower; yathā — as; gajāḥ — elephants.
Lord Kṛṣṇa tied up the evil-doer with a strip of cloth. He then proceeded to disfigure Rukmī by comically shaving him, leaving parts of his mustache and hair. By that time the Yadu heroes had crushed the extraordinary army of their opponents, just as elephants crush a lotus flower.

Lord Kṛṣṇa used His same sharp sword to give the wicked Rukmī a peculiar haircut.

SB 10.54.36

kṛṣṇāntikam upavrajya
 dadṛśus tatra rukmiṇam
tathā-bhūtaṁ hata-prāyaṁ
 dṛṣṭvā saṅkarṣaṇo vibhuḥ
vimucya baddhaṁ karuṇo
 bhagavān kṛṣṇam abravīt
kṛṣṇa — of Kṛṣṇa; antikam — the proximity; upavrajya — approaching; dadṛśuḥ — they (the Yadu soldiers) saw; tatra — there; rukmiṇam — Rukmī; tathā-bhūtam — in such a condition; hata — dead; prāyam — practically; dṛṣṭvā — seeing; saṅkarṣaṇaḥ — Balarāma; vibhuḥ — the omnipotent; vimucya — releasing; baddham — the bound-up (Rukmī); karuṇaḥ — compassionate; bhagavān — the Lord; kṛṣṇam — to Kṛṣṇa; abravīt — said.
As the Yadus approached Lord Kṛṣṇa, they saw Rukmī in this sorry condition, practically dying of shame. When the all-powerful Lord Balarāma saw Rukmī, He compassionately released him and spoke the following to Lord Kṛṣṇa.

SB 10.54.37

asādhv idaṁ tvayā kṛṣṇa
 kṛtam asmaj-jugupsitam
vapanaṁ śmaśru-keśānāṁ
 vairūpyaṁ suhṛdo vadhaḥ
asādhu — improperly; idam — this; tvayā — by You; kṛṣṇa — O Kṛṣṇa; kṛtam — done; asmat — for Us; jugupsitam — terrible; vapanam — the shaving; śmaśru-keśānām — of his mustache and hair; vairūpyam — the disfigurement; suhṛdaḥ — of a family member; vadhaḥ — death.
[Lord Balarāma said:] My dear Kṛṣṇa, You have acted improperly! This deed will bring shame on Us, for to disfigure a close relative by shaving off his mustache and hair is as good as killing him.

Omniscient Balarāma knew that Rukmī was the guilty party, but to encourage the lamenting Rukmiṇī He decided to gently reproach Śrī Kṛṣṇa

SB 10.54.38

maivāsmān sādhvy asūyethā
 bhrātur vairūpya-cintayā
sukha-duḥkha-do na cānyo ’sti
 yataḥ sva-kṛta-bhuk pumān
— please do not; eva — indeed; asmān — toward Us; sādhvi — O saintly lady; asūyethāḥ — feel inimical; bhrātuḥ — of your brother; vairūpya — over the disfigurement; cintayā — out of concern; sukha — of happiness; duḥkha — and unhappiness; daḥ — bestower; na — not; ca — and; anyaḥ — anyone else; asti — there is; yataḥ — since; sva — of his own; kṛta — action; bhuk — the sufferer of the reaction; pumān — a man.
Saintly lady, please do not be displeased with Us out of anxiety for your brother’s disfigurement. No one but oneself is responsible for one’s joy and grief, for a man experiences the result of his own deeds.

SB 10.54.39

bandhur vadhārha-doṣo ’pi
 na bandhor vadham arhati
tyājyaḥ svenaiva doṣeṇa
 hataḥ kiṁ hanyate punaḥ
bandhuḥ — a relative; vadha — being killed; arha — which merits; doṣaḥ — whose wrong-doing; api — even though; na — not; bandhoḥ — from a relative; vadham — being killed; arhati — deserves; tyājyaḥ — to be cast out; svena eva — by his own; doṣeṇa — fault; hataḥ — killed; kim — why; hanyate — is to be killed; punaḥ — again.
[Again addressing Kṛṣṇa, Balarāma said:] A relative should not be killed even if his wrongdoing warrants capital punishment. Rather, he should be thrown out of the family. Since he has already been killed by his own sin, why kill him again?

To further encourage Lady Rukmiṇī, Balarāma again emphasizes that Kṛṣṇa should not humiliate Rukmī.

SB 10.54.40

kṣatriyāṇām ayaṁ dharmaḥ
bhrātāpi bhrātaraṁ hanyād
 yena ghoratamas tataḥ
kṣatriyāṇām — of warriors; ayam — this; dharmaḥ — code of sacred duty; prajāpati — by the original progenitor, Lord Brahmā; vinirmitaḥ — established; bhrātā — a brother; api — even; bhrātaram — his brother; hanyāt — has to kill; yena — by which (code); ghora-tamaḥ — most terrible; tataḥ — therefore.
[Turning to Rukmiṇī, Balarāma continued:] The code of sacred duty for warriors established by Lord Brahmā enjoins that one may have to kill even his own brother. That is indeed a most dreadful law.

Lord Balarāma, in the interest of fairness, is giving a complete analysis of the situation. Although one should not kill a relative, there are extenuating circumstances according to military codes. In the American Civil War, which took place in the 1860s, many families were divided between the army of the North and that of the South, and thus fratricidal killing unfortunately became a common affair. Such killing is certainly ghoratama, most dreadful. Yet such is the nature of the material world, where duty, honor and so-called justice often create conflict. Only on the spiritual platform, in pure Kṛṣṇa consciousness, can we transcend the unacceptable pain of material existence. Rukmī was maddened by pride and envy and thus could not understand anything about Kṛṣṇa or Kṛṣṇa consciousness.

SB 10.54.41

rājyasya bhūmer vittasya
 striyo mānasya tejasaḥ
mānino ’nyasya vā hetoḥ
 śrī-madāndhāḥ kṣipanti hi
rājyasya — of kingdom; bhūmeḥ — of land; vittasya — of wealth; striyaḥ — of a woman; mānasya — of honor; tejasaḥ — of power; māninaḥ — those who are proud; anyasya — of something else; — or; hetoḥ — for the reason; śrī — in their opulence; mada — by their intoxication; andhāḥ — blinded; kṣipanti — they commit insult; hi — indeed.
[Again Balarāma addressed Kṛṣṇa:] Blinded by conceit with their personal opulences, proud men offend others for the sake of such things as kingdom, land, wealth, women, honor and power.

Lord Kṛṣṇa was originally meant to marry Rukmiṇī. All along this was the best arrangement for all concerned, and yet from the beginning Rukmī had maliciously opposed this beautiful arrangement. When his sister’s desire was finally fulfilled and she was taken by Kṛṣṇa, he viciously attacked the Lord with vulgar insults and mortal weapons. In return Lord Kṛṣṇa tied him up and partially clipped his hair and mustache. While certainly humiliating for a puffed-up prince like Rukmī, his punishment was a mere slap on the wrist, considering what he had done.

SB 10.54.42

taveyaṁ viṣamā buddhiḥ
 sarva-bhūteṣu durhṛdām
yan manyase sadābhadraṁ
 suhṛdāṁ bhadram ajña-vat
tava — your; iyam — this; viṣamā — biased; buddhiḥ — attitude; sarva-bhūteṣu — toward all living beings; durhṛdām — of those who have ill intentions; yat — that; manyase — you wish; sadā — always; abhadram — evil; suhṛdām — to your well-wishers; bhadram — good; ajña-vat — like an ignorant person.
[To Rukmiṇī Balarāma said:] Your attitude is unfair, for like an ignorant person you wish good to those who are inimical to all living beings and who have done evil to your true well-wishers.

SB 10.54.43

ātma-moho nṛṇām eva
 kalpate deva-māyayā
suhṛd durhṛd udāsīna
 iti dehātma-māninām
ātma — about the self; mohaḥ — the bewilderment; nṛṇām — of men; eva — only; kalpate — is effected; deva — of the Supreme Lord; māyayā — by the illusory, material energy; suhṛt — a friend; durhṛt — an enemy; udāsīnaḥ — a neutral party; iti — thus thinking; deha — the body; ātma — as the self; māninām — for those who consider.
The Supreme Lord’s Māyā makes men forget their real selves, and thus, taking the body for the self, they consider others to be friends, enemies or neutral parties.

SB 10.54.44

eka eva paro hy ātmā
 sarveṣām api dehinām
nāneva gṛhyate mūḍhair
 yathā jyotir yathā nabhaḥ
ekaḥ — one; eva — only; paraḥ — the Supreme; hi — indeed; ātmā — Soul; sarveṣām — among all; api — and; dehinām — embodied beings; nānā — many; iva — as if; gṛhyate — is perceived; mūḍhaiḥ — by those who are bewildered; yathā — as; jyotiḥ — a celestial body; yathā — as; nabhaḥ — the sky.
Those who are bewildered perceive the one Supreme Soul, who resides in all embodied beings, as many, just as one may perceive the light in the sky, or the sky itself, as many.

The last line of this text, yathā jyotir yathā nabhaḥ, introduces two analogies in which we perceive one thing to be many. Jyotiḥ indicates the light of heavenly bodies such as the sun or moon. Although there is only one moon, we may see the moon reflected in pools, rivers, lakes and buckets of water. Then it would appear as if there were many moons, although there is only one. Similarly, we perceive a divine presence in each living being because the Supreme Lord is present everywhere, although He is one. The second analogy given here, yathā nabhaḥ, is that of the sky. If we have a row of sealed clay pots in a room, the sky, or air, is in each pot, although the sky itself is one.

The Śrīmad-Bhāgavatam (1.2.32) gives a similar analogy concerning fire and wood:

yathā hy avahito vahnir
 dāruṣv ekaḥ sva-yoniṣu
nāneva bhāti viśvātmā
 bhūteṣu ca tathā pumān

“The Lord, as the Supersoul, pervades all things, just as fire permeates wood, and so He appears to be of many varieties, though He is the absolute one without a second.”

SB 10.54.45

deha ādy-antavān eṣa
ātmany avidyayā kḷptaḥ
 saṁsārayati dehinam
dehaḥ — the material body; ādi — beginning; anta — and end; vān — having; eṣaḥ — this; dravya — of the physical elements; prāṇa — the senses; guṇa — and the primary modes of material nature (goodness, passion and ignorance); ātmakaḥ — composed; ātmani — on the self; avidyayā — by material ignorance; kḷptaḥ — imposed; saṁsārayati — causes to experience the cycle of birth and death; dehinam — an embodied being.
This material body, which has a beginning and an end, is composed of the physical elements, the senses and the modes of nature. The body, imposed on the self by material ignorance, causes one to experience the cycle of birth and death.

The material body, composed of various material qualities, elements and so on, attracts and repels the conditioned soul and thus entangles him in material existence. Because of our attraction and repulsion for our own body and other bodies, we establish temporary relationships, dedicate ourselves to great endeavors and sacrifices, concoct imaginary religions, make noble speeches and thoroughly involve ourselves in material illusion. As Shakespeare said, “All the world’s a stage.” Beyond the somewhat absurd theater of material existence is the real and meaningful world of Kṛṣṇa consciousness, the liberated life of pure souls devoted in loving service to the Supreme Lord.

SB 10.54.46

nātmano ’nyena saṁyogo
 viyogaś casataḥ sati
tad-dhetutvāt tat-prasiddher
 dṛg-rūpābhyāṁ yathā raveḥ
na — not; ātmanaḥ — for the self; anyena — with anything else; saṁyogaḥ — contact; viyogaḥ — separation; ca — and; asataḥ — with that which is insubstantial; sati — O discriminating one; tat — from it (the self); hetutvāt — because of originating; tat — by it (the self); prasiddheḥ — because of being revealed; dṛk — with the sense of vision; rūpābhyām — and visible form; yathā — as; raveḥ — for the sun.
O intelligent lady, the soul never undergoes contact with or separation from insubstantial, material objects, because the soul is their very origin and illuminator. Thus the soul resembles the sun, which neither comes in contact with nor separates from the sense of sight and what is seen.

As explained in the previous text, the conditioned soul ignorantly assumes himself to be the material body and thus rotates in the cycle of birth and death. In fact, matter and spirit are co-energies of the original source of everything, the Supreme Lord, who is the Absolute Truth.

As Lord Kṛṣṇa explains in the Bhagavad-gītā (7.5), jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat. The material world is sustained by the living beings’ desire to exploit it. The material world is like a prison. Criminals are determined to commit crimes, and thus the government finds it necessary to maintain a prison system. Similarly, the Supreme Lord maintains the material universes because the conditioned souls are determined to rebel against Him and try to enjoy without His loving cooperation. Thus here the phrase tad-dhetutvāt is used to describe the soul, meaning that the soul is the cause of matter assembling itself into a material body. The term tat-prasiddheḥ indicates that the soul is the cause of the body’s being perceived, and the same term also indicates that this fact is well known to the enlightened.

Besides its given meaning, the word ātmanaḥ in this verse may indicate the Supreme Soul, in which case the term tad-dhetutvāt indicates that Lord Kṛṣṇa expands His personal potency and thus manifests the material universe. Since the Lord exists eternally in His pure, spiritual body, He never becomes material, as indicated here.

SB 10.54.47

janmādayas tu dehasya
 vikriyā nātmanaḥ kvacit
kalānām iva naivendor
 mṛtir hy asya kuhūr iva
janma-ādayaḥ — birth and so on; tu — but; dehasya — of the body; vikriyāḥ — transformations; na — not; ātmanaḥ — of the self; kvacit — ever; kalānām — of the phases; iva — as; na — not; eva — indeed; indoḥ — of the moon; mṛtiḥ — the death; hi — indeed; asya — of it; kuhūḥ — the new moon day; iva — as.
Birth and other transformations are undergone by the body but never by the self, just as change occurs for the moon’s phases but never for the moon, though the new-moon day may be called the moon’s “death.”

Lord Balarāma here explains how the conditioned souls identify with the body and how this identification should be given up. Certainly every ordinary person considers himself or herself young, middle-aged or old, healthy or sick. But such identification is an illusion, just as the waxing and waning of the moon is an illusion. When we identify ourselves with the material body, we lose our power to understand the soul.

SB 10.54.48

yathā śayāna ātmānaṁ
 viṣayān phalam eva ca
anubhuṅkte ’py asaty arthe
 tathāpnoty abudho bhavam
yathā — as; śayānaḥ — a sleeping person; ātmānam — himself; viṣayān — sense objects; phalam — the fruits; eva — indeed; ca — also; anubhuṅkte — experiences; api — even; asati arthe — in that which is not real; tathā — so; āpnoti — undergoes; abudhaḥ — the unintelligent; bhavam — material existence.
As a sleeping person perceives himself, the objects of sense enjoyment and the fruits of his acts within the illusion of a dream, so one who is unintelligent undergoes material existence.

As stated in śruti, asaṅgo hy ayaṁ puruṣaḥ: “The living being has no intimate connection with the material world.” This point is explained in the present verse. A similar statement is found in the Śrīmad-Bhāgavatam (11.22.56):

arthe ’hy avidyamāne ’pi
 saṁsṛtir na nivartate
dhyāyato viṣayān asya
 svapne ’narthāgamo yathā

“For one who is meditating on sense gratification, material life, although lacking factual existence, does not go away, just as the unpleasant experiences of a dream do not.”

SB 10.54.49

tasmād ajñāna-jaṁ śokam
tattva-jñānena nirhṛtya
 sva-sthā bhava śuci-smite
tasmāt — therefore; ajñāna — out of ignorance; jam — born; śokam — the lamentation; ātma — yourself; śoṣa — drying up; vimohanam — and bewildering; tattva — of the truth; jñānena — with knowledge; nirhṛtya — dispelling; sva-sthā — reinstated in your natural mood; bhava — please be; śuci-smite — O you whose smile is pure.
Therefore, with transcendental knowledge dispel the grief that is weakening and confounding your mind. Please resume your natural mood, O princess of the pristine smile.

Lord Balarāma reminds Śrīmatī Rukmiṇī that she is the eternal goddess of fortune performing pastimes with the Lord in this world and should thus give up her so-called grief.

SB 10.54.50

śrī-śuka uvāca
evaṁ bhagavatā tanvī
 rāmeṇa pratibodhitā
vaimanasyaṁ parityajya
 mano buddhyā samādadhe
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; evam — thus; bhagavatā — by the Supreme Lord; tanvī — slender-waisted Rukmiṇī; rāmeṇa — by Balarāma; pratibodhitā — enlightened; vaimanasyam — her depression; parityajya — giving up; manaḥ — her mind; buddhyā — by intelligence; samādadhe — composed.
Śukadeva Gosvāmī said: Thus enlightened by Lord Balarāma, slender Rukmiṇī forgot her depression and steadied her mind by spiritual intelligence.

SB 10.54.51

prāṇāvaśeṣa utsṛṣṭo
 dviḍbhir hata-bala-prabhaḥ
smaran virūpa-karaṇaṁ
cakre bhojakaṭaṁ nāma
 nivāsāya mahat puram
prāṇa — his life air; avaśeṣaḥ — remaining only; utṣṛṣṭaḥ — expelled; dviḍbhiḥ — by his enemies; hata — destroyed; bala — his strength; prabhaḥ — and bodily effulgence; smaran — remembering; virūpa-karaṇam — his disfigurement; vitatha — frustrated; ātma — his personal; manaḥ-rathaḥ — desires; cakre — he made; bhoja-kaṭam nāma — named Bhojakaṭa; nivāsāya — for his residence; mahat — large; puram — a city.
Left with only his life air, cast out by his enemies and deprived of his strength and bodily radiance, Rukmī could not forget how he had been disfigured. In frustration he constructed for his residence a large city, which he called Bhojakaṭa.

SB 10.54.52

ahatvā durmatiṁ kṛṣṇam
 apratyūhya yavīyasīm
kuṇḍinaṁ na pravekṣyāmīty
 uktvā tatrāvasad ruṣā
ahatvā — without killing; durmatim — evil-minded; kṛṣṇam — Kṛṣṇa; apratyūhya — without bringing back; yavīyasīm — my younger sister; kuṇḍinam — Kuṇḍina; na pravekṣyāmi — I will not enter; iti — such; uktvā — having spoken; tatra — there (in the same place where he had been disfigured); avasat — he took up residence; ruṣā — in anger.
Because he had promised “I will not reenter Kuṇḍina until I have killed wicked Kṛṣṇa and brought back my younger sister,” in a mood of angry frustration Rukmī took up residence at that very place.

Śrīla Viśvanātha Cakravartī explains that the word bhoja means “experience” and that, kaṭaḥ, according to the Nānārtha-varga dictionary, means “vow.” Thus Bhojakaṭa is the place where Rukmī experienced misery as a result of his vow.

SB 10.54.53

bhagavān bhīṣmaka-sutām
 evaṁ nirjitya bhūmi-pān
puram ānīya vidhi-vad
 upayeme kurūdvaha
bhagavān — the Supreme Lord; bhīṣmaka-sutām — the daughter of Bhīṣmaka; evam — thus; nirjitya — defeating; bhūmi-pān — the kings; puram — to His capital; ānīya — bringing; vidhi-vat — in accordance with the injunctions of the Vedas; upayeme — married; kuru-udvaha — O protector of the Kurus.
Thus defeating all the opposing kings, the Supreme Personality of Godhead brought the daughter of Bhīṣmaka to His capital and married her according to the Vedic injunctions, O protector of the Kurus.

SB 10.54.54

tadā mahotsavo nṝṇāṁ
 yadu-puryāṁ gṛhe gṛhe
abhūd ananya-bhāvānāṁ
 kṛṣṇe yadu-patau nṛpa
tadā — then; mahā-utsavaḥ — great rejoicing; nṝṇām — by the people; yadu-puryām — in the capital of the Yadus, Dvārakā; gṛhe gṛhe — in each and every home; abhūt — arose; ananya-bhāvānām — who had exclusive love; kṛṣṇe — for Kṛṣṇa; yadu-patau — the chief of the Yadus; nṛpa — O King (Parīkṣit).
At that time, O King, there was great rejoicing in all the homes of Yadupurī, whose citizens loved only Kṛṣṇa, chief of the Yadus.

SB 10.54.55

narā nāryaś ca muditāḥ
pāribarham upājahrur
 varayoś citra-vāsasoḥ
narāḥ — the men; nāryaḥ — women; ca — and; muditāḥ — joyful; pramṛṣṭa — polished; maṇi — their jewels; kuṇḍalāḥ — and earrings; pāribarham — wedding gifts; upājahruḥ — they respectfully presented; varayoḥ — to the groom and the bride; citra — wonderful; vāsasoḥ — whose dress.
All the men and women, full of joy and adorned with shining jewels and earrings, brought wedding presents, which they reverently offered to the exquisitely dressed groom and bride.

SB 10.54.56

sā vṛṣṇi-pury uttambhitendra-ketubhir
babhau prati-dvāry upakḷpta-maṅgalair
— that; vṛṣṇi-purī — city of the Vṛṣṇis; uttambhita — upraised; indra-ketubhiḥ — with festive columns; vicitra — variegated; mālya — having flower garlands; ambara — cloth banners; ratna — and jewels; toraṇaiḥ — with archways; babhau — appeared beautiful; prati — in every; dvāri — doorway; upakḷpta — arranged; maṅgalaiḥ — with auspicious items; āpūrṇa — full; kumbha — waterpots; aguru — scented with aguru; dhūpa — with incense; dīpakaiḥ — and lamps.
The city of the Vṛṣṇis appeared most beautiful: there were tall, festive columns, and also archways decorated with flower garlands, cloth banners and precious gems. Arrangements of auspicious, full waterpots, aguru-scented incense, and lamps graced every doorway.

SB 10.54.57

sikta-mārgā mada-cyudbhir
gajair dvāḥsu parāmṛṣṭa-
sikta — sprinkled; mārgā — its streets; mada — a secretion that flows from the foreheads of excited elephants; cyudbhiḥ — exuding; āhūta — invited; preṣṭha — beloved; bhū-bhujām — of the kings; gajaiḥ — by the elephants; dvāḥsu — in the doorways; parāmṛṣṭa — handled; rambhā — by plantain trees; pūga — and betel-nut trees; upaśobhitā — beautified.
The city’s streets were cleansed by the intoxicated elephants belonging to the beloved kings who were guests at the wedding, and these elephants further enhanced the beauty of the city by placing trunks of plantain and betel-nut trees in all the doorways.

SB 10.54.58

mitho mumudire tasmin
 sambhramāt paridhāvatām
kuru-sṛñjaya-kaikeya-vidarbha-yadu-kuntayaḥ — of the members of the Kuru, Sṛñjaya, Kaikeya, Vidarbha, Yadu and Kunti clans; mithaḥ — with one another; mumudire — they took pleasure; tasmin — in that (festivity); sambhramāt — out of excitement; paridhāvatām — among those who were running about.
Those who belonged to the royal families of the Kuru, Sṛñjaya, Kaikeya, Vidarbha, Yadu and Kunti clans joyfully met one another in the midst of the crowds of people excitedly running here and there.

SB 10.54.59

rukmiṇyā haraṇaṁ śrutvā
 gīyamānaṁ tatas tataḥ
rājāno rāja-kanyāś ca
 babhūvur bhṛśa-vismitāḥ
rukmiṇyāḥ — of Rukmiṇī; haraṇam — about the kidnapping; śrutvā — hearing; gīyamānam — which was being sung; tataḥ tataḥ — all over; rājānaḥ — the kings; rāja-kanyāḥ — the kings’ daughters; ca — and; babhūvuḥ — became; bhṛśa — extremely; vismitāḥ — amazed.
The kings and their daughters were totally astonished to hear the story of Rukmiṇī’s abduction, which was being glorified in song everywhere.

SB 10.54.60

dvārakāyām abhūd rājan
 mahā-modaḥ puraukasām
rukmiṇyā ramayopetaṁ
 dṛṣṭvā kṛṣṇaṁ śriyaḥ patim
dvārakāyām — in Dvārakā; abhūt — there was; rājan — O King; mahā-modaḥ — great joy; pura-okasām — for the inhabitants of the city; rukmiṇyā — with Rukmiṇī; ramayā — the goddess of fortune; upetam — joined; dṛṣṭvā — seeing; kṛṣṇam — Lord Kṛṣṇa; śriyaḥ — of all opulence; patim — the master.
Dvārakā’s citizens were overjoyed to see Kṛṣṇa, the Lord of all opulence, united with Rukmiṇī, the goddess of fortune.

Thus end the purports of the humble servants of His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda to the Tenth Canto, Fifty-fourth Chapter, of the Śrīmad-Bhāgavatam, entitled “The Marriage of Kṛṣṇa and Rukmiṇī.”