Bhagavatapurana 10.60: atha ṣaṣṭitamo'dhyāyaḥ

10.60.1

/0 śrī-bādarāyaṇir uvāca
karhicit sukham āsīnaṃ sva-talpa-sthaṃ jagad-gurum /
patiṃ paryacarad bhaiṣmī vyajanena sakhī-janaiḥ //

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1. Sri Suka said:— On a certain day Rukmini waited upon her Lord, the Father of the Universe, who was comfortably seated on His cot, the servants fanning them.

10.60.2

yas tv etal līlayā viśvaṃ sṛjaty atty avatīśvaraḥ /
sa hi jātaḥ sva-setūnāṃ gopīthāya yaduṣv ajaḥ //

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2. The Unborn Almighty Lord who sportfully creates, sustains and destroys all this Universe, appeared in the race of Yadus, for the protection of the Laws ordained by Himself.

10.60.3

tasmin antar-gṛhe bhrājan- muktā-dāma-vilambinā /
virājite vitānena dīpair maṇi-mayair api //

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3. to 6. That inmost apartment was decorated with a brilliant canopy hung with strings of lustrous pearls. Here the precious jewels were lights, wreaths of jasmine were hung, flowers were strewn, swarms of bees filled it with their music: clear rays of the moon entered into it through windows; from the parks breezes bore the fragrance of Parijata into the apartment; fragrant fumes escaped through the windows. There on the royal sofa white like the foam of milk, the Lord of the Universe was seated and Rukmini waited on her beloved Lord.

10.60.4

mallikā-dāmabhiḥ puṣpair dvirepha-kula-nādite /
jāla-randhra-praviṣṭaiś ca gobhiś candramaso 'malaiḥ //

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10.60.5

pārijāta-vanāmoda- vāyunodyāna-śālinā /
dhūpair aguru-jai rājan jāla-randhra-vinirgataiḥ //

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10.60.6

payaḥ-phena-nibhe śubhre paryaṅke kaśipūttame /
upatasthe sukhāsīnaṃ jagatām īśvaraṃ patim //

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10.60.7

vāla-vyajanam ādāya ratna-daṇḍaṃ sakhī-karāt /
tena vījayatī devī upāsāṃ cakra īśvaram //

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7. From the hand of a servant she took a chamara of golden hilt and stood fanning beside her Lord.

10.60.7.p1

sopācyutaṃ kvaṇayatī maṇi-nūpurābhyāṃ $ reje 'ṅgulīya-valaya-vyajanāgra-hastā &

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8. By the side of Achyuta stood she, her jewelled anklets sweetly jingling, holding the chamara in her hand adorned with rings and bangles and wearing about her waist a zone of unsurpassed value. And she looked charming to the extreme, with

10.60.8

vastrānta-gūḍha-kuca-kuṅkuma-śoṇa-hāra- % bhāsā nitamba-dhṛtayā ca parārdhya-kāñcyā //

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the dazzling shine of the garland made reddish with Kumkuma on the bosom under her upper garment (bodice).

10.60.8.p2

tāṃ rūpiṇīṃ śrīyam ananya-gatiṃ nirīkṣya $ yā līlayā dhṛta-tanor anurūpa-rūpā &

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9. Turning to her who is Lakshmi herself in another form to whom He is the one resort, who always follows Him in a form suitable to any sportful forms He assumes, who looked so charming with her looks, ear-rings, gold necklaces and face brilliant with smiles sweet as nectar, Hari in great affection smiled and said:—

10.60.8.p3

tāṃ rūpiṇīṃ śrīyam ananya-gatiṃ nirīkṣya $ yā līlayā dhṛta-tanor anurūpa-rūpā &

text

10.60.9

prītaḥ smayann alaka-kuṇḍala-niṣka-kaṇṭha- % vaktrollasat-smita-sudhāṃ harir ābabhāṣe //

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10.60.10

/0 śrī-bhagavān uvāca
rāja-putrīpsitā bhūpair loka-pāla-vibhūtibhiḥ /
mahānubhāvaiḥ śrīmadbhī rūpaudārya-balorjitaiḥ //

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10. & 11. The Lord said:— "Why didst thou abandon those suitors, Chaidya and others, proud of their intense passion of love, though thou wast desired and sought after, O princess, by the kings who vie in wealth and splendour with the protectors of the world, who were all distinguished for their glory, wealth and beauty and well established in their strength and to whom thou wast given by thy brother and father, and why didst thou choose Us that are not in any sense of equal status?

10.60.11

tān prāptān arthino hitvā caidyādīn smara-durmadān /
dattā bhrātrā sva-pitrā ca kasmān no vavṛṣe 'samān //

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10.60.12

rājabhyo bibhyataḥ su-bhru samudraṃ śaraṇaṃ gatān /
balavadbhiḥ kṛta-dveṣān prāyas tyakta-nṛpāsanān //

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12. "—Us who, O beautiful one, afraid of other kings, sought shelter in the sea and have made enemies of powerful kings and have almost relinquished the royal throne?

10.60.13

aspaṣṭa-vartmanām puṃsām aloka-patham īyuṣām /
āsthitāḥ padavīṃ su-bhru prāyaḥ sīdanti yoṣitaḥ //

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13. "O one of beautiful brows, generally those women suffer who resort to the path of those men whose ways are not distinctly known and who often tread the path not recognised by the world.

10.60.14

niṣkiñcanā vayaṃ śaśvan niṣkiñcana-jana-priyāḥ /
tasmā tprāyeṇa na hy āḍhyā māṃ bhajanti su-madhyame //

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14. "We are poor and we are always beloved of poor people; therefore indeed, rich people do not generally resort to Me, O beautiful one.

10.60.15

yayor ātma-samaṃ vittaṃ janmaiśvaryākṛtir bhavaḥ /
tayor vivāho maitrī ca nottamādhamayoḥ kvacit //

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15. "Marriage or friendship is properly contracted only between those who are equals by wealth, by birth, power, form and income (future prosperity), but not between the high and the low.

10.60.16

vaidarbhy etad avijñāya tvayādīrgha-samīkṣayā /
vṛtā vayaṃ guṇair hīnā bhikṣubhiḥ ślāghitā mudhā //

'O princess of Vidarbha, without knowing this, out of short-sightedness, / we, devoid of qualities and vainly praised by beggars, were chosen by you.

16. "O Vaidarbhi, without knowing the fact and without seeing far into things, We have been chosen by thee; and We are destitute of all qualities and praised for nothing.

10.60.17

athātmano 'nurūpaṃ vai bhajasva kṣatriyarṣabham /
yena tvam āśiṣaḥ satyā ihāmutra ca lapsyase //

Therefore, worship a best of Kṣatriyas truly suitable for yourself, / through whom you will obtain true blessings in this world and the next.

17. "Even now thou mayest choose some foremost Kshatriya worthy of thyself, so that thou mayst attain all real blessings both here and there.

10.60.18

caidya-śālva-jarāsandha dantavakrādayo nṛpāḥ /
mama dviṣanti vāmoru rukmī cāpi tavāgrajaḥ //

Kings such as the king of Cedi, Śālva, Jarāsandha, and Dantavakra / hate me, O fair-thighed one, and so does Rukmīn, your elder brother.

18. "Chaidya, Salva, Jarasandha, Dantavaktra and other kings as well as thy brother Rukmi hate Me, O beautiful one.

10.60.19

teṣāṃ vīrya-madāndhānāṃ dṛptānāṃ smaya-nuttaye /
ānitāsi mayā bhadre tejopaharatāsatām //

To check the pride of those who are arrogant and blinded by intoxication with their prowess, / you were brought by me, O auspicious one, taking away the splendor of the wicked.

19. "Only to put down the pride of those haughty kings blinded with their prowess and intoxication, thou wast brought away by Me, as I am bent upon breaking down the pride of the wicked, O good one.

10.60.20

udāsīnā vayaṃ nūnaṃ na stry-apatyārtha-kāmukāḥ /
ātma-labdhyāsmahe pūrṇā gehayor jyotir-akriyāḥ //

We are indeed indifferent, not desiring wife, children, or wealth; / we abide fulfilled in the attainment of the Self, inactive like the light within the house.'

20. "Indeed, We are indifferent, we are no passionate lovers of women, children and wealth. We are full and satisfied with our self-realisation. We are like a light unconnected with the house or a body; We have nothing to work for''.

10.60.21

/0 śrī-śuka uvāca
etāvad uktvā bhagavān ātmānaṃ vallabhām iva /
manyamānām aviśleṣāt tad-darpa-ghna upāramat //

Śrī Śuka said: / Having spoken thus, the Lord—destroying the pride of her / who considered herself beloved [above all] because of non-separation—ceased speaking.

21. Sri Suka said:— Having said this, the Almighty Lord intending to remove her pride, withdrew His arms with which He had embraced her who had thought (till then) that she was the one most beloved of Him.

10.60.22

iti trilokeśa-pates tadātmanaḥ priyasya devy aśruta-pūrvam apriyam /
āśrutya bhītā hṛdi jāta-vepathuś cintāṃ durantāṃ rudatī jagāma ha //

Having heard this unpleasant speech, never heard before, from the Lord of the rulers of the three worlds, her own beloved, / the queen, terrified, with trembling arising in her heart, wept and fell into endless anxiety.

22. Thus hearing from the lips of the Lord, words most unpleasant and never before heard of, the queen shuddered at heart, trembled and wept in bitter anxiety.

10.60.23

padā su-jātena nakhāruṇa-śrīyā bhuvaṃ likhanty aśrubhir añjanāsitaiḥ /
āsiñcatī kuṅkuma-rūṣitau stanau tasthāv adho-mukhy ati-duḥkha-ruddha-vāk //

Scratching the ground with her well-formed foot possessing the red luster of nails, / bathing her saffron-smeared breasts with tears blackened with collyrium, she stood with face cast down, her voice choked by intense sorrow.

23. Scratching the earth with her well-formed foot graceful with rosy nails, sprinkling her breast painted with saffron, with tears coloured with collyrium she stood, her face cast down and her speech curbed by grief.

10.60.23.p1

tasyāḥ su-duḥkha-bhaya-śoka-vinaṣṭa-buddher $ hastāc chlathad-valayato vyajanaṃ papāta &

Her intellect ruined by extreme grief, fear, and sorrow, the fan fell from her hand whose bracelet was slipping off,

24. The fan (chamara) dropped from the hand of Lakshmi who became insensible in extreme pain, fear and grief; her bracelets dropped from the arm that grew thinner. Her body became insensible as she was puzzled in mind and she stood with dishevelled hair like a plantain tree tossed by winds.

10.60.24

dehaś ca viklava-dhiyaḥ sahasaiva muhyan % rambheva vāyu-vihato pravikīrya keśān //

and her body, her mind overwhelmed, suddenly fainting like a plantain tree struck down by the wind, fell with disheveled hair.

10.60.25

tad dṛṣṭvā bhagavān kṛṣṇaḥ priyāyāḥ prema-bandhanam /
hāsya-prauḍhim ajānantyāḥ karuṇaḥ so 'nvakampata //

Seeing that, the Lord Kṛṣṇa, compassionate toward the bond of love of his beloved / who did not understand the jesting nature [of his words], was moved with pity.

25. The Almighty Lord Krishna observed that deep-rooted love of His consort and, being merciful, took pity on her who did not understand the superb character of the joke.

10.60.26

paryaṅkād avaruhyāśu tām utthāpya catur-bhujaḥ /
keśān samuhya tad-vaktraṃ prāmṛjat padma-pāṇinā //

Quickly descending from the couch and raising her up, the four-armed one / smoothed her hair and wiped her face with his lotus hand.

26. Soon stepping down from the cot Krishna lifted her up with His four arms, gathered up her locks and wiped her face with His lotus hand.

10.60.27

pramṛjyāśru-kale netre stanau copahatau śucā /
āśliṣya bāhunā rājan ananya-viṣayāṃ satīm //

Wiping her eyes filled with tears and her breasts afflicted with sorrow, / and embracing that chaste woman whose attention was devoted to no other with his arm, O King,

27. He also wiped her eyes full of tears and her bosom soiled with tears of grief, and embraced with His arms His true consort who never dreamt of another.

10.60.28

sāntvayām āsa sāntva-jñaḥ kṛpayā kṛpaṇāṃ prabhuḥ /
hāsya-prauḍhi-bhramac-cittām atad-arhāṃ satāṃ gatiḥ //

the Master, skilled in consolation, the refuge of the virtuous devotees, consoled the distressed lady out of compassion, / whose mind was bewildered by playful words and who was undeserving of such distress.

28. The powerful Lord, who knows how to soothe, mercifully comforted her that was helpless, whose mind was bewildered by

the superb joke and who did not (however) deserve it; for He is the resort of the righteous.

10.60.29

/0 śrī-bhagavān uvāca
mā mā vaidarbhy asūyethā jāne tvāṃ mat-parāyaṇām /
tvad-vacaḥ śrotu-kāmena kṣvelyācaritam aṅgane //

The Lord said: / 'Do not, do not be angry, O princess of Vidarbha! I know that you are devoted solely to me; / this was performed in jest, O fair woman, by me desiring to hear your words,

29. The Lord said:—No. Do not, O Vaidarbhi, think ill of Me. I know Thee absolutely devoted to Me, O beautiful lady; merely fond of hearing thee talk, I devised a joke.

10.60.30

mukhaṃ ca prema-saṃrambha- sphuritādharam īkṣitum /
kaṭā-kṣepāruṇāpāṅgaṃ sundara-bhru-kuṭī-taṭam //

and to see your face with its lip trembling in the excitement of love, / the corners of your eyes reddish with sidelong glances, and the edge of your brows beautifully arched.

30. —Merely to see Thy face with the lips quivering in impatient love, with the corners of the eyes red while darting thy glances and with thy beautiful brows knit together.

10.60.31

ayaṃ hi paramo lābho gṛheṣu gṛha-medhinām /
yan narmair īyate yāmaḥ priyayā bhīru bhāmini //

For this is the highest gain in home life for householders, / that time is passed in pleasantries with one's beloved, O timid, spirited woman!'

31. This, indeed, O timid damsel, is the supreme gain in the household life to those that live as householders that some hours are spent jocularly with their better halves.

10.60.32

/0 śrī-śuka uvāca
saivaṃ bhagavatā rājan vaidarbhī parisāntvitā /
jñātvā tat-parihāsoktiṃ priya-tyāga-bhayaṃ jahau //

Śrī Śuka said: / Thus comforted by the Lord, O King, the princess of Vidarbha, / knowing that this was spoken in jest, abandoned the fear of abandonment by her beloved.

32. Sri Suka said:—O king, thus soothed by the Lord she understood that to be but a joke and got over the fear of being forsaken by the Lord.

10.60.33

babhāṣa ṛṣabhaṃ puṃsāṃ vīkṣantī bhagavan-mukham /
sa-vrīḍa-hāsa-rucira- snigdhāpāṅgena bhārata //

Looking at the face of the Lord with an affectionate sidelong glance charming with a modest smile, / she spoke to the bull among men, O descendant of Bharata.

33. Observing the countenance of the Almighty Lord she spoke to Purushottama with bashful smiles and fascinating glances.

10.60.34

/0 śrī-rukmiṇy uvāca
nanv evam etad aravinda-vilocanāha yad vai bhavān bhagavato 'sadṛśī vibhūmnaḥ /
kva sve mahimny abhirato bhagavāṃs try-adhīśaḥ kvāhaṃ guṇa-prakṛtir ajña-gṛhīta-pādā //

Śrī Rukmiṇī said: / 'Indeed it is so, O lotus-eyed one, as you said: I am surely unequal to you, the Lord of immense greatness; / where are you, the Lord, ruler of the three [worlds], delighting in your own greatness, and where am I, whose nature consists of the guṇas, whose feet are seized by fools?

34. Rukmini said:—True, indeed, O Lord of lotus eyes, is what Thou tellest me that I am not a proper match for Thy Almighty absolutely perfect self, for Thou art the Almighty Ruler of the three (Brahma, Rudra etc)., ever blessed in Thine own greatness (glory), whereas invested with the gunas of Prakriti am I whose feet are sought after only by the ignorant.

10.60.34.p1

satyaṃ bhayād iva guṇebhya urukramāntaḥ $ śete samudra upalambhana-mātra ātmā &

Truly, as if in fear of the guṇas, O Urukrama, you, the inner Self consisting solely of pure consciousness, lie in the ocean;

35. True, O Lord of surpassing activity, of mighty strides, Thou, as if afraid of the objects of sense, abidest in the sea and in the heart. Being pure Atman of infinite consciousness Thou art eternally at war with the wicked senses, with those that are under their influence; for even by Thy worshippers, the position of a king is avoided as one of blinding darkness.

10.60.35

nityaṃ kad-indriya-gaṇaiḥ kṛta-vigrahas tvaṃ % tvat-sevakair nṛpa-padaṃ vidhutaṃ tamo 'ndham //

you are always in conflict with the wicked senses; by your servants, the royal position, which is blinding darkness, is shaken off.

10.60.35.p2

tvat-pāda-padma-makaranda-juṣāṃ munīnāṃ $ vartmāsphuṭaṃ nr-paśubhir nanu durvibhāvyam &

The path of the sages enjoying the nectar of your lotus feet is unclear and indeed hard to comprehend by human beasts,

36. Not distinctly discernible is the way of the sages that are constantly drinking of the honey of Thy lotus feet. It is indeed difficult even to conceive for those of bestial nature. (More so is Thy course). For, O Perfect one, the course of the Supreme Being, Thyself, is not of this world; and naturally so that of those who are devoted to Thee.

10.60.35.p3

tvat-pāda-padma-makaranda-juṣāṃ munīnāṃ $ vartmāsphuṭaṃ nr-paśubhir nanu durvibhāvyam &

The path of the sages enjoying the nectar of your lotus feet is unclear and indeed hard to comprehend by human beasts,

10.60.36

yasmād alaukikam ivehitam īśvarasya % bhūmaṃs tavehitam atho anu ye bhavantam //

since the conduct of the sovereign Lord is seemingly unworldly, O infinite one, and likewise the conduct of those who follow you.

10.60.36.p2

niṣkiñcano nanu bhavān na yato 'sti kiñcid $ yasmai baliṃ bali-bhujo 'pi haranty ajādyāḥ &

Indeed you possess nothing, since there is nothing beyond you, to whom even the receivers of offerings, beginning with the unborn [Brahmā], bring tribute;

37. Poor art Thou? Certainly not. For to Thee Brahma and others who accept the offerings (at sacrifices) bear tributes; those who are given to nourish their own life and are blinded by their worldly wealth, do not know Thee as the chastiser. Thou art the most beloved of the gods and they are beloved of Thee.

10.60.36.p3

niṣkiñcano nanu bhavān na yato 'sti kiñcid $ yasmai baliṃ bali-bhujo 'pi haranty ajādyāḥ &

Indeed you possess nothing, since there is nothing beyond you, to whom even the receivers of offerings, beginning with the unborn [Brahmā], bring tribute;

10.60.37

na tvā vidanty asu-tṛpo 'ntakam āḍhyatāndhāḥ % preṣṭho bhavān bali-bhujām api te 'pi tubhyam //

those blinded by wealth, seeking only the satisfaction of their life-breaths, do not know you as Death; yet you are the dearest to the receivers of offerings, and they to you.

10.60.37.p2

tvaṃ vai samasta-puruṣārtha-mayaḥ phalātmā $ yad-vāñchayā su-matayo visṛjanti kṛtsnam &

You are indeed identical with all the aims of human life, the very nature of the ultimate fruit, desiring which the wise abandon everything;

38. Thou art indeed the embodiment of all the purposes of man and the very fruit, seeking after which wise men renounce everything else; and of them, O Lord, association with Thee is most deserved, but not of the man and the woman given to enjoyments and doomed to pleasure and pain.

10.60.37.p3

tvaṃ vai samasta-puruṣārtha-mayaḥ phalātmā $ yad-vāñchayā su-matayo visṛjanti kṛtsnam &

You are indeed identical with all the aims of human life, the very nature of the ultimate fruit, desiring which the wise abandon everything;

10.60.38

teṣāṃ vibho samucito bhavataḥ samājaḥ % puṃsaḥ striyāś ca ratayoḥ sukha-duḥkhinor na //

for them, O all-pervading one, union with you is appropriate, but not for a man and a woman whose attachments are centered on pleasure and pain.

10.60.38.p2

tvaṃ nyasta-daṇḍa-munibhir gaditānubhāva $ ātmātma-daś ca jagatām iti me vṛto 'si &

You, whose majesty is celebrated by sages who have laid aside the staff [of renunciation], who are the Self and the giver of the Self to the worlds, were chosen by me,

39. Thou art of that supreme glory which is described by sages of perfect self-discipline. Thou art the most beloved thing, being Atman; so by me Thou hast been chosen as the one that bestows Atman on the devotees when Brahma, Rudra and Indra whose fortune and blessings are terminated by the force of

10.60.38.p3

tvaṃ nyasta-daṇḍa-munibhir gaditānubhāva $ ātmātma-daś ca jagatām iti me vṛto 'si &

You, whose majesty is celebrated by sages who have laid aside the staff [of renunciation], who are the Self and the giver of the Self to the worlds, were chosen by me,

10.60.39

hitvā bhavad-bhruva udīrita-kāla-vega- % dhvastāśiṣo 'bja-bhava-nāka-patīn kuto 'nye //

setting aside the lotus-born [Brahmā] and the lords of heaven, whose hopes are destroyed by the speed of Time impelled by your brow; what to speak of others?

time which is directed by a slight motion of Thy brows, were abandoned (as unfit), why reckon others?

10.60.39.p2

jāḍyaṃ vacas tava gadāgraja yas tu bhūpān $ vidrāvya śārṅga-ninadena jahartha māṃ tvam &

Your statement is mere dull pretense, O elder brother of Gada—that having routed the kings with the sound of your Śārṅga bow, you carried me off

40. That word of Thine has no meaning, O elder brother of Gada, who by the mere twanging of the Sarnga bow, puttest kings to flight and broughtest me away, just like a lion that puts other beasts to flight and appropriates his own prey. Is it true that afraid of them Thou hast sought shelter in the sea?

10.60.39.p3

jāḍyaṃ vacas tava gadāgraja yas tu bhūpān $ vidrāvya śārṅga-ninadena jahartha māṃ tvam &

Your statement is mere dull pretense, O elder brother of Gada—that having routed the kings with the sound of your Śārṅga bow, you carried me off

10.60.40

siṃho yathā sva-balim īśa paśūn sva-bhāgaṃ % tebhyo bhayād yad udadhiṃ śaraṇaṃ prapannaḥ //

just as a lion takes his own prey, driving away animals, O Lord, and yet you took refuge in the ocean out of fear of them!

10.60.40.p2

yad-vāñchayā nṛpa-śikhāmaṇayo 'nga-vainya- $ jāyanta-nāhuṣa-gayādaya aikya-patyam &

Desiring which [lotus feet], the crest-jewels among kings—Aṅga, the son of Vena, the son of Jayanta, the son of Nahuṣa, Gaya, and others—undivided sovereignty

41. O Ambujaksha, are those great kings, viz., Prithu, Rishabha, Nahusha, Gaya and others who, yearning after Thee, abandoned their kingdom of undivided authority and went into the forest—are those kings put to suffering for having sought Thy feet?

10.60.40.p3

yad-vāñchayā nṛpa-śikhāmaṇayo 'nga-vainya- $ jāyanta-nāhuṣa-gayādaya aikya-patyam &

Desiring which [lotus feet], the crest-jewels among kings—Aṅga, the son of Vena, the son of Jayanta, the son of Nahuṣa, Gaya, and others—undivided sovereignty

10.60.41

rājyaṃ visṛjya viviśur vanam ambujākṣa % sīdanti te 'nupadavīṃ ta ihāsthitāḥ kim //

having abandoned their sovereignty and entered the forest, O lotus-eyed one— / did they, established in following your path, perish here in misery?

10.60.41.p2

kānyaṃ śrayeta tava pāda-saroja-gandham $ āghrāya san-mukharitaṃ janatāpavargam &

What mortal woman, having smelled the fragrance of your lotus feet, / celebrated by the virtuous and bestowing liberation on humankind,

42. Who having a clear insight into the real purpose, mortal as she may be, would after once enjoying the fragrance of Thy lotus feet sung by the righteous and the heaven to all creatures, the abode of Lakshmi and all excellent qualities—who would neglect Thee and resort to any other that is ever subject to the great fear (of Samsara, for every one other than Thyself is subject to the fear of Samsara).

10.60.41.p3

kānyaṃ śrayeta tava pāda-saroja-gandham $ āghrāya san-mukharitaṃ janatāpavargam &

What mortal woman, having smelled the fragrance of your lotus feet, / celebrated by the virtuous and bestowing liberation on humankind,

10.60.42

lakṣmy-ālayaṃ tv avigaṇayya guṇālayasya % martyā sadoru-bhayam artha-viviita-dṛṣṭiḥ //

which are the abode of Lakṣmī, would ignore the abode of all virtues / and resort to another, whose vision is clouded by wealth and who is ever in great fear?

10.60.42.p2

taṃ tvānurūpam abhajaṃ jagatām adhīśam $ ātmānam atra ca paratra ca kāma-pūram &

Therefore I have chosen you, the befitting sovereign of the worlds, / the Self who fulfills all desires here and hereafter.

43. O Supreme Ruler of the worlds, I resorted to Thee as the most suitable one (most worthy of me); Thou art the Atman that can shower all the desired blessings both here and hereafter. May I, wandering through many courses, have for my asylum Thy feet

10.60.42.p3

taṃ tvānurūpam abhajaṃ jagatām adhīśam $ ātmānam atra ca paratra ca kāma-pūram &

Therefore I have chosen you, the befitting sovereign of the worlds, / the Self who fulfills all desires here and hereafter.

10.60.43

syān me tavāṅghrir araṇaṃ sṛtibhir bhramantyā % yo vai bhajantam upayāty anṛtāpavargaḥ //

May your foot be the shelter for me wandering through the paths [of transmigration], / [that foot] which comes to the worshiper and dispels illusion.

that stand by Thy worshipper and release him from the false life here (Samsara).

10.60.43.p2

tasyāḥ syur acyuta nṛpā bhavatopadiṣṭāḥ $ strīṇāṃ gṛheṣu khara-go-śva-viḍāla-bhṛtyāḥ &

May those kings mentioned by you, O Acyuta, be for that woman—kings who in women’s homes are beasts of burden like asses, oxen, dogs, cats, and servants,

44. O destroyer of foes, let those kings mentioned by Thee who in their homes behave towards their women like the donkey, the bull, the dog, the cat, or the slave, be the lot of that (unfortunate) woman whose ears Thy story sung in the courts of Siva and Brahma has not reached.

10.60.43.p3

tasyāḥ syur acyuta nṛpā bhavatopadiṣṭāḥ $ strīṇāṃ gṛheṣu khara-go-śva-viḍāla-bhṛtyāḥ &

O Acyuta, let the kings advised by you be [the husbands] of that [foolish] woman, / kings who are like donkeys, oxen, dogs, and cats serving in the homes of women,

10.60.44

yat-karṇa-mūlam an-karṣaṇa nopayāyād % yuṣmat-kathā mṛḍa-viriñca-sabhāsu gītā //

to whose ears, O unconquerable Lord, the stories of you / sung in the assemblies of Śiva and Brahmā have never arrived.

10.60.44.p2

tvak-śmaśru-roma-nakha-keśa-pinaddham antar $ māṃsāsthi-rakta-kṛmi-viṭ-kapha-pitta-vātam &

Bound together by skin, beard, body hair, nails, and hair on the outside, / and filled within with flesh, bones, blood, worms, feces, phlegm, bile, and wind—

45. That woman who has not at all known the fragrance of honey in the lotus of Thy feet, resorts in her ignorance, to one whom she mistakes for her beloved one and who is verily a living corpse, covered with skin, moustache, hair, nails and filled with flesh, bones, blood, worms, refuse, phlegm, bile and wind.

10.60.44.p3

tvak-śmaśru-roma-nakha-keśa-pinaddham antar $ māṃsāsthi-rakta-kṛmi-viṭ-kapha-pitta-vātam &

Bound together by skin, beard, body hair, nails, and hair on the outside, / and filled within with flesh, bones, blood, worms, feces, phlegm, bile, and wind—

10.60.45

jīvac-chavaṃ bhajati kānta-matir vimūḍhā % yā te padābja-makarandam ajighratī strī //

such a living corpse the utterly deluded woman serves, thinking him her beloved, / a woman who does not smell the nectar of your lotus feet.

10.60.45.p2

astv ambujākṣa mama te caraṇānurāga $ ātman ratasya mayi cānatirikta-dṛṣṭeḥ &

O lotus-eyed one, let there be love in me for your feet, / who take delight in the Self, yet whose gaze upon me is not indifferent;

46. O Ambujaksha, pray, let me cherish love to Thy feet, as Thou art blessed in Thyself and dost not see any thing higher than Thyself. That Thou, who hast for the prosperity of this world largely assumed Rajas, lookest on me, is indeed the highest grace shown unto us (me).

10.60.45.p3

astv ambujākṣa mama te caraṇānurāga $ ātman ratasya mayi cānatirikta-dṛṣṭeḥ &

O lotus-eyed one, let there be love in me for your feet, / who take delight in the Self, yet whose gaze upon me is not indifferent;

10.60.46

yarhy asya vṛddhaya upātta-rajo-'ti-mātro % mām īkṣase tad u ha naḥ paramānukampā //

when, for the increase of this [universe], you assume an excess of passion / and look upon me, indeed that is your supreme compassion toward us.

10.60.47

naivālīkam ahaṃ manye vacas te madhusūdana /
ambāyā eva hi prāyaḥ kanyāyāḥ syād ratiḥ kvacit //

I do not think your words are false at all, O Madhusūdana; / for often a maiden feels loving attachment only at her mother’s [prompting].

47. I do not think, O Madhusudana, Thy words are without real sense. In some cases one may, even as a girl, conceive true love as Amba did.

10.60.48

vyūḍhāyāś cāpi puṃścalyā mano 'bhyeti navaṃ navam /
budho 'satīṃ na bibhṛyāt tāṃ bibhrad ubhaya-cyutaḥ //

And the mind of an unchaste married woman wanders ever anew; / a wise man should not maintain an unchaste wife, for supporting her he falls from both worlds.

48. But though married, the heart of an unchaste woman goes every moment after a new object. Therefore a sensible man ought not to choose such a woman, and, if he should do, he falls from either world.

10.60.49

/0 śrī-bhagavān uvāca
sādhvy etac-chrotu-kāmais tvaṃ rāja-putrī pralambhitā /
mayoditaṃ yad anvāttha sarvaṃ tat satyam eva hi //

The Lord said:
O virtuous one, desiring to hear this, you were teased by me, O princess; / whatever you have said in response to what I said is entirely true indeed.

49. The Lord said:— "O chaste one, O princess, only with the desire to hear such expressions from thee, we put thee to test. And now thou hast rightly interpreted all that I said.

10.60.50

yān yān kāmayase kāmān mayy akāmāya bhāmini /
santi hy ekānta-bhaktāyās tava kalyāṇi nityada //

Whatever desires you long for in me, who am free from desire, O proud woman, / they are ever fulfilled for you, O blessed one, who possess exclusive devotion.

50. “Whatever blessings thou seekest of Me for the purpose of eschewing desires, O brilliiant one, always thou hast them all, O auspicious one, as thou art absolutely devoted to Me.

10.60.51

upalabdhaṃ pati-prema pāti-vratyaṃ ca te 'naghe /
yad vākyaiś cālyamānāyā na dhīr mayy apakarṣitā //

Your love for your husband and your wifely devotion have been recognized, O sinless one, / since your mind was not drawn away from me, though shaken by my words.

51. “O faultless one, evident is thy love to thy Lord and thy truthfulness to Him: for though tried to be shaken by My word thy heart was not drawn away from Me.

10.60.52

ye māṃ bhajanti dāmpatye tapasā vrata-caryayā /
kāmātmāno 'pavargeśaṃ mohitā mama māyayā //

Those who worship me for marital happiness through austerity and the observance of vows, / their minds filled with desire, are deluded by my creative power concerning the Lord of liberation.

52. “By My Maya deluded indeed are those who by Tapas, and austere vows, worship Me, the Lord of Moksha, for the trifling joys of married life here, having given their heart to pleasures.

10.60.52.p1

māṃ prāpya māniny apavarga-sampadaṃ $ vāñchanti ye sampada eva tat-patim &

O proud lady, those who, having attained me, the master of liberation and all wealth, / desire only worldly fortunes,

53. “O blessed one, those who having propitiated Me who can grant Moksha and wealth, desire only wealth of Me, the bestower thereof, are really a poor lot: those enjoyments may be had for men even in hell, i. e., in the lowest orders of life. For such men as are given to sense-gratification, even the attainment of hell would be most appropriate.

10.60.53

te manda-bhāgā niraye 'pi ye nṛṇāṃ % mātrātmakatvāt nirayaḥ su-saṅgamaḥ //

they are unfortunate, [and are fit] even for hell; for mortals, / hell is easily attained because of their absorption in sense objects.

10.60.54

diṣṭyā gṛheśvary asakṛn mayi tvayā kṛtānuvṛttir bhava-mocanī khalaiḥ /
su-duṣkarāsau sutarāṃ durāśiṣo hy asuṃ-bharāyā nikṛtiṃ juṣaḥ striyāḥ //

Fortunately, O mistress of the home, you have repeatedly rendered service to me that releases from worldly existence, / service very difficult for wicked persons, and all the more so for a woman who cherishes wicked desires, feeds only her own life, and takes pleasure in deceit.

54. “Fortunately, O Deity of the house, thou hast constantly proved on thy part that attachment to Me which would lead to release from Samsara. It is impracticable for the wicked and especially for the deceitful woman full of wicked (low) thoughts and seeking to gratify her (physical) life.

10.60.54.p1

na tvādṛśīm praṇayinīṃ gṛhiṇīṃ gṛheṣu $ paśyāmi mānini yayā sva-vivāha-kāle &

I do not see in the homes [of men] an affectionate housewife such as you, O proud woman, / by whom, at the time of your own wedding,

55. “I do not, O proud one, think that in the range of domestic life there is a love or wife like unto thee who despised, at the time of marriage, the kings that had assembled for the purpose and sent a Brahmin with a confidential message to Me of whom thou hadst but heard good accounts.

10.60.55

prāptān nṛpān na vigaṇayya raho-haro me % prasthāpito dvija upaśruta-sat-kathasya //

disregarding the kings who had arrived, a brāhmaṇa was sent as a secret messenger to me, / whose purifying stories you had heard.

10.60.55.p2

bhrātur virūpa-karaṇaṃ yudhi nirjitasya $ prodvāha-parvaṇi ca tad-vadham akṣa-goṣṭhyām &

The disfigurement of your brother defeated in battle, / and his slaying during a game of dice at the great wedding festival—

56. “For fear of separation from me, Thou spokest no word, but patiently borest the grief caused by My deforming thy brother defeated in battle and his punishment while playing at dice on the

10.60.55.p3

bhrātur virūpa-karaṇaṃ yudhi nirjitasya $ prodvāha-parvaṇi ca tad-vadham akṣa-goṣṭhyām &

The disfigurement of your brother defeated in battle, / and his slaying during a game of dice at the great wedding festival—

10.60.56

duḥkhaṃ samuttham asaho 'smad-ayoga-bhītyā % naivābravīḥ kim api tena vayaṃ jitās te //

you endured the arising sorrow, fearing separation from us, / and said nothing at all; by that we have been conquered by you.

occasion of (Aniruddha's) marriage. And by character thou hast won Me over.

10.60.56.p2

dūtas tvayātma-labhane su-vivikta-mantraḥ $ prasthāpito mayi cirāyati śūnyam etat &

A messenger with a secret message was sent by you to win me; / and when I delayed, thinking, “This [life] is empty,

57. "With a very clear message, a messenger was despatched by thee for the sake of My favour: when I was delaying thou thoughtest all this world void and wast prepared to cast off thy body as another was not worthy of it and it is that we appreciate in thee''

10.60.56.p3

dūtas tvayātma-labhane su-vivikta-mantraḥ $ prasthāpito mayi cirāyati śūnyam etat &

A messenger with a secret message was sent by you to win me; / and when I delayed, thinking, “This [life] is empty,

10.60.57

matvā jihāsa idaṃ aṅgam ananya-yogyaṃ % tiṣṭheta tat tvayi vayaṃ pratinandayāmaḥ //

you wished to give up this body that was fit for no one else; / let that [merit] remain in you, [for] we can only express our gratitude.

10.60.58

/0 śrī-śuka uvāca
evaṃ saurata-saṃlāpair bhagavān jagad-īśvaraḥ /
sva-rato ramayā reme nara-lokaṃ viḍambayan //

Śrī Śuka said:
Thus, with amorous conversations, the Lord, the master of the universe, / reveling in the Self, took delight with Ramā, imitating the ways of human beings.

58. Sri Suka said:—The glorious Lord of the Universe, who is blessed in Himself, sported with Rama, imitating the human world in these love-conversations.

10.60.59

tathānyāsām api vibhur gṛhesu gṛhavān iva /
āsthito gṛha-medhīyān dharmān loka-gurur hariḥ //

So too in the homes of the other [queens], the all-pervading Lord Hari, the teacher of the universe, / as if a householder, practiced the duties of household life.

59. So also He was present severally in the mansions of other queens as if each was His particular home and there Hari, the Teacher of the world, fulfilled all the righteous acts ordained for the house - holder.