Secrets hidden in Rukmini Vivaha

            Rukmini’s love letter - perhaps the first documented love letter, yet it is much more than the emancipation of a Princess, there are lessons for every Jivatma to reach the lotus feet of Paramatma. With a mere seven slokas not only does Rukmini communicate her love, her future, an escape plan and her compatibility with Krishna, but also a lot more. Let us dive into this ocean of nectar and fish some pearls that can be used by each and every one of us today. We will first look at the story, then the slokas followed by a deeper analysis where we can learn that Rukmini vivaha can be experienced by every Jivatma.

Storytime:

            Faced with certain death in seven days due to an imprecation, Raja Parikshit is being raised in his consciousness by Bhagawan Sukadev, son of Vedavyasa, through a series of past sports of Paramatma. The tenth canto of Bhagavatam is dedicated to the lilas of Bhagawan Krishna. At one point, Parikshit is urging Suka to tell him in detail about the rakshasavivaha, a method where the kshatriya defeats the king and claims the girl as wife.

            There was a great ruler of Vidarbha (around today’s Nagpur) called Bhishmaka and he had five sons – Rukmi, Rukmartha, Rukmabahu, Rukmakesa, Rukmamali and the youngest one was his daughter - Rukmini, of extraordinary beauty and virtues. Hearing the glorious accounts of Krishna, Rukmini resolved to only marry him and Krishna had reached a similar conclusion based on the reports of Rukmini. All the relatives were happy for this proposal, except Rukmi who wanted to give his sister’s hand to Sisupala, the King of Chedis, a vassal of Jarasandha, the mighty Magadha ruler.

            Rukmini, deeply disturbed¸ sends a trustworthy Brahmana as her messenger to Dwaraka. Krishna invites him with argya (washing feet) and asks some very penetrating questions if he was able to perform his svadharma. Krishna notes that a Brahmana is always contented, dedicated to the service of the entire world and always adhere to svadharma. Being contented with no possessions yet remains joyous and peaceful, such a Brahmana excels even Indra. After inquiring about his welfare, Krishna, requested if he may be informed of the purpose of his visit. Thus Krishna sets an exemplar standard on how to treat athithis.

            The Brahmana conveys the message of Rukmini’s letter. We will see more on this later. Krishna expresses his intense love for Rukmini and confirms the proposed marriage will be in two days with the pre marriage ceremonies to commence the very next evening.

            Krishna sets off with the Brahmana on his chariot commandeered by Daruka, yoked with his favorite horses – Saibya, Sugriva, Meghapushpa and Valahaka. He reaches Vidarbha overnight. Bhishmaka, a literal puppet to Rukmi’s desires led the preparation of Rukmini’s wedding, while Damoghosha did the same for the groom, his son Sisupala. To witness this epic political wedding, all allies of Sisupala, haters of Krishna, with their armies – Salva, Jarasandha, Dantavakra, Vidhuratha and Poundraka were assembled there. Balarama cognizant of the threat and intent of protecting Krishna brought a huge army. 

            Rukmini grew restless with the ticking time, anxious with the lack of sighting Krishna and the absence of her trusted messenger. Shortly the Brahmana appeared and Rukmini, was able to guess the news from his mere gait. Overwhelmed by gratitude, Rukmini prostrates at his feet. 

Bhishmaka at the news of Krishna and Balarama’s arrival assumed they had come to attend the wedding, honored them excellently. But the citizens openly began saying the Rukmini and Krishna are made for each other and are a perfect match.

            According to the customs, Rukmini went in a huge procession to Ambika temple to offer her worship prior to the wedding, where she intensely prayed the divine mother for her wedding with Krishna. She came out in ravishing glory, walking like a swanlike grace, casting glances at all the Kings and Princes assembled, her beauty more as an offering to Sri Hari, yet her eyes intensely searching for the sight of Sri Krishna. Mere sight of her beauty made all the warriors lose their grip on their weapons. Krishna, who was amongst them, took Rukmini on to his chariot, ignoring the contempt of the other rulers. He slowly took off along with Balarama and his army. As the assembled rulers and their army attacked, the Yadava army put a strong resistance even as Rukmini was frightfully watching her beloved covered in arrows. 

            Sisupala, crestfallen, that his cousin Krishna snatched his potential bride was consoled by Jarasanadha, a leader of 23 akshouhinis, who had tasted 17 defeats at the hands of Krishna and he counted Krishna’s dwaraka move as his only success. Unable to digest, Rukmi, led a huge akshouhini army and vowed never to return to Kundina, the capital of Vidarbha, without killing Krishna. The vainglorious, boastful Rukmi waged a strong battle only to be badly defeated single handedly by Krishna. Rukmini witnessing the prowess of her husband, begged him to spare her brother’s life. Krishna ties him up and tonsures his head as a sign of humiliation. Meanwhile Balarama comes there to repeatedly console Rukmini and not to worry about her brother’s fate and strongly admonish Krishna for punishing a relative.

            Smarting from his humiliation and defeat, Rukmi built a new palace and ruled from there, without ever setting his foot back in Kundina. Krishna and Rukmini got married in Dwaraka in the most pompous fashion, bringing joy to all the citizens. Merely hearing and reading this Rukmini marriage will bring us tremendous prosperity and joy to our hearts.

Rukmini’s letter:

śrī-rukmiṇy uvāca

śrutvā guṇān bhuvana-sundara śṛṇvatāṁ te nirviśya karṇa-vivarair harato 'ṅga-tāpam

rūpaṁ dṛśāṁ dṛśimatām akhilārtha-lābhaṁ tvayy acyutāviśati cittam apatrapaṁ me [Bh. 10.52.37]

Sri Rukmini said: O Most beautiful one in the world, having heard about the wondrous virtues that can enter the heart through the ears which fulfills its purpose and seeing you fulfills the highest expectations of the sight, I have my mind upon you overcoming my bashfulness, hey Achyuta.

Note Rukmini’s choice of addressing as Achyuta – one who doesn’t lose his inherent nature. What is HIS nature, not to let go his devotees. This way Rukmini ensures that Krishna’s attention to her will be complete.

kā tvā mukunda mahatī kula-śīla-rūpa-vidyā-vayo-draviṇa-dhāmabhir ātma-tulyam

dhīrā patiṁ kulavatī na vṛṇīta kanyā kāle nṛ-siṁha nara-loka-mano-'bhirāmam [Bh. 10.52.38]

O Mukunda (Giver of Moksha)! You belong to extraordinary nobility, outstanding in character, with ravishing form, great knowledge, youth, wealth and influence and can be compared only to yourself.  Oh! Narasimha amongst men, who delights humanity, which noble-born girl of marriageable age would not choose you as her husband?

Rukmini addresses him as Narasimha, an avatara where he expressed extreme anxiety to rush and help HIS devotees. Also by acknowledging his trait of the one who gives Moksha, she assures herself of his prompt action. Also as she praises his extreme qualifications, she beautifully highlights her matching profile.

Tan me bhavān khalu vṛtaḥ patir aṅga jāyām ātmārpitaś ca bhavato ‘tra vibho vidhehi

mā vīra-bhāgam abhimarśatu caidya ārād gomāyu-van mṛga-pater balim ambujākṣa [Bh. 10.52.39]

Hey Lotus eyed one, I have chosen you as my husband and I completely surrender to you. Please accept me as your wife. Don’t’ let the son of Chedi, Sisupala, take me away, who is your property. It will be akin to a jackal stealing a lion’s fare.

Every sloka, Rukmini addresses Krishna endearingly, something that is a right of every bhakta. She is very convincing in her argument that rescuing her is more than Krishna’s duty and a lapse will be seen as a blemish on Krishna. Again only a true Bhakta of the highest order can address the Paramatma in this fashion.

Pūrteṣṭa-datta-niyama-vrata-deva-vipra gurv-arcanādibhir alaṁ bhagavān pareśaḥ

ārādhito yadi gadāgraja etya pāṇiṁ gṛhṇātu me na damaghoṣa-sutādayo ‘nye [Bh. 10.52.40]

If I have acquired any merit through good deeds, sacrifices, charity, ritual observances, penance, worshipping devas, wise people, gurus through worship and other activities, then may Gada(Balarama)’s brother (Krishna) come and take my hand, not son of Damagosha or any other.

She introduces Balarama into the equation to show she is related to the entire family already. More importantly, she catalogs her piety through all the actions she has done to qualify for Krishna’ grace.

śvo bhāvini tvam ajitodvahane vidarbhān guptaḥ sametya pṛtanā-patibhiḥ parītaḥ

nirmathya caidya-magadhendra-balaṁ prasahya māṁ rākṣasena vidhinodvaha vīrya-śulkām [Bh. 10.52.41]

O unconquerable one, tomorrow the marriage ceremonies are about to commence. Arrive in Vidarbha unseen, with your forces and leaders. Crush the forces of Sisupala and Jarasandha, marry me in rakshasa format, the bridal payment being paid as your valor.

Having calculated Krishna’s assumed state of mind; she now gives a bold plan. This is a wonderful illustration of Rukmini’s ability to communicate.

antaḥ-purāntara-carīm anihatya bandhūn tvām udvahe katham iti pravadāmy upāyam

pūrve-dyur asti mahatī kula-deva-yātrā yasyāṁ bahir nava-vadhūr girijām upeyāt  [Bh. 10.52.41]

In case you are wondering, “How can I carry you from the women’s quarters without killing relatives?”, I will outline a way: On the day before the marriage there will be a grand procession to our kula devata. The new bride goes out of the city (fortified) to worship at Girija (Ambika) temple.

Rukmini proves herself to be a master planner and one wants least casualties on her family side. She convinces that the plan is foolproof as it will be predominantly womenfolk with limited army and the visiting royal dignitaries.

yasyāṅghri-paṅkaja-rajaḥ-snapanaṁ mahānto vāñchanty umā-patir ivātma-tamo-'pahatyai

yarhy ambujākṣa na labheya bhavat-prasādaṁ jahyām asūn vrata-kṛśān śata-janmabhiḥ syāt [Bh. 10.52.42]

O lotus-eyed one, great ones like Umapati(Siva) hanker to bathe in the dust of your lotus feet to destroy their SELF ignorance.  If I cannot get your grace (mercy), I shall simply give up my vital force by doing extreme penance. If it takes even hundreds of janmas, I will continue my penance till I obtain you as husband.

Rukmini highlights that her resolve is unshakeable and she lovingly, yet firmly informs Krishna that he must act somehow to grant her desire. Bringing Siva into the picture reveals that she is very much aware of the divine nature of Krishna.

Dharmascope:

 

Let us analyze the story with our Dharmascope - sharp buddhi, uncontaminated by desires, overwhelming with Sattva and wisdom.

Rukmini represents the Jivatma. Having merely listened to Krishna-Paramatma, it develops a strong yearning and pining. Satsanga of people who are associated with Paramatma can only give the first inputs, which is the reason why we cherish Gurus and Acharyas in our culture. The easiest knowledge of the SELF comes by listening to Satsanga. Having developed a keen interest, the Jivatma looks within and finds the same high values in itself and Paramatma. This realization is a key milestone. It understands it is of the same substance and not separate from it. Many Acharyas have referred the five brothers of Rukmini as the five senses.  But a deeper understanding shows Rukmi, the eldest brother as Ahamkara, the I-principle. His character also represents vainglory. 

When Jivatma wants to merge itself with Paramatma, the primary blockage comes from the ego. When Samsara threatens in the form of Sisupala, the Jivatma has no option but to seek refuge with the Paramatma. Rukmini sent a trusted Brahmana. Many SriVaishnava acharyas have equated the Brahmana with a Guru, who can do purushakara, high level of effort to bring the Jivatma and Paramatma together. But continuing with our insight, the Brahmana refers the elevated manas. Mind is the one vehicle which can look either inward or outward. Krishna refers to this in Bhagavad Gita 6.5.

We know Krishna gave Moksha to even killers like Putana and Kamsa. Anything that is sent towards Paramatma is highly welcomed and appreciated, not to speak of an intensely yearning Rukmini’s messenger. But after honoring, comes a series of questions. He is looking if there is absolute contentment in the Brahmana. Basically, if the Jiva is not content, it is bound to get mired in Samsara, but if it has transcended all desires, only then the intense yearning for Paramatma is complete – mumukshutva. 

Bhagavatam gives us a clear clue to this analysis in the form of Krishna’s strong statement.

viprān sva-lābha-santuṣṭān sādhūn bhūta-suhṛttamān nirahaṅkāriṇaḥ śāntān namasye śirasāsakṛt [Bhagavatam 10.52.33]

            Krishna declares that he repeatedly bows his head to those wise men, who are ever contented, devoted to their svadharma, saintly, friendly to all beings, good hearted, devoid of ego and peaceful. Why is Krishna going at pains to give the synopsis of the 12^th chapter of Bhagavad Gita to a mere messenger? (Read more about Whom does God love – Part 1, Part 2 and Part 3?)

       Rukmini in the letter begins with not mere praise and love for Krishna, but more importantly outlines her qualifications, reasons why she is fit to be saved. Unlike cults that exist where mere acceptance of some fake idea of God as a qualification for eternal passport to heaven, Sanatana Dharma clearly states it is based purely on merit. Rukmini ends the message that she has no option if Krishna did not heed to her prayers, as she will renounce her life, yet continue her mission to be united with ONLY Krishna in the next lives, thereby declaring that the sole desire is to merge with Paramatma.

          Once the Jivatma’s message is delivered with a refined mind, Paramatma also reveals HIS ever intense love. One must realize that Bhagwan’s love for us is infinitely more intense than our love for HIM.  Jivatma’s genuine needs are met by Paramatma’s immediate actions, there is no space and time delay, we saw this in Prahlada’s episode. The armies of the allied Kings are like the numerous desires, vasanas. They try their mighty best but have no capacity to resist in front of an intensely yearning Jivatma that is reveling in the presence of Paramatma. But the Ahamkara, Rukmi doesn’t care for the glory and power of Paramatma, it resists till it exists. The Jivatma feels sorry for this caged relative, yet knows its relationship with it is over as it pines to be with only Jivatma. One may see this as mannerisms even in highly evolved sages.

            As Krishna took Rukmini to Dwaraka, our intense yearning will lead us to Moksha. May we work towards acquiring those qualities Rukmini represented that made her dear to Krishna, may we purify our mind fit enough to make it a good messenger. We know if the surrender from our end is complete like Rukmini, Paramatma comes our rescue, fulfill our mission in our lives. May we keep our minds at the lotus feet of Sri Hari.

Om Tat Sat