In her manner, words like desire, yearning, attractive force, love, matrimony etc. go forth their physical intensions, taking to a transmutation of these everyday emotions, by reassigning their attending to the nonnatural personality of Lord Krishna. Indeed, like a loving female parent, she guides us to the supreme and purest signifier of love.
This is most limpidly narrated in one of the most graphic texts of Hinduism, viz. the Shrimad Bhagavata Purana, which chronicles the life of Krishna in huge item, unparalleled in any other text. After Krishna ‘s delicious escapades in the town of Vrindavana, the Bhagavata Purana speaks of the clip when Krishna established the metropolis of Dwarka ( in modern Gujarat ) .
Now we know that Goddess Lakshmi is the ageless comrade of Lord Krishna. Whenever Krishna takes Avatara, the goddess is at that place with him excessively. It is at this peculiar minute in the narrative that goddess Lakshmi makes her visual aspect, in the signifier of princess Rukmini. The lone sister of five brothers, she was evidently much loved and the centre of attractive force at place. From visitants at her male parent ‘s house, she would frequently hear about Lord Krishna ‘s alone beauty, heroism, his first-class virtuousnesss and richness. Attracted to his Godhead personality, she decided that she would merely hold Krishna and none other for her hubby, as he was the lone partner worth holding. All her household excessively wanted Krishna as her hubby ; all except her eldest brother, who wanted to give away her manus to a powerful male monarch named Shishupala.
When the beautiful princess Rukmini realized that her brother would non let her matrimony to Krishna, she was profoundly agitated. She pondered over the job and came to a steadfast determination. She would direct a message to Krishna, professing her resolved fondness for him. Rukmini so instantly direct for a sure Brahmin, and asked him to transport her message to Krishna.
When the Brahmin reached Krishna ‘s doors, he was escorted to the interior Chamberss. There Krishna welcomed the Brahmin with the appropriate rites of rinsing his custodies and pess. After the latter was seated on a high place, Krishna courteously enquired him the intent of his visit which had prompted him to come so far to see him. It was so that the mature Brahmin revealed Rukmini ‘s message to Krishna. It was but a love missive from an tormented psyche entirely in love with the supreme psyche. It began therefore:
‘Oh Most Beautiful Person in the Whole Universe! , I have heard from people about your good expressions, beauty, sugariness, high character and baronial nature. When a individual hears about your qualities, these virtuousnesss enter the bosom through our ears, and all our physical agitations are quietened. I know that to anyone who has eyes, the really sight of your capturing signifier bestows all the four purposes of life: viz. Dharma, Artha, Kama and Moksha. A glance of you is sufficient to carry through all our aspirations. Hence my head unashamedly enters into you. ‘
Rukmini Ji further says:
‘O Mukunda, O Lion Amongst Men ( Nara-Simha ) , which wise miss from a baronial household would non seek you out as her hubby, sing the fact that you are unparalleled in household line of descent, character, personal appeal, cognition, young person and richness ( All qualities which a miss seeks in her hubby ) . ‘
By mentioning to Krishna as ‘Mukunda ‘ , Rukmini Ji is mentioning to his physical appeal, intending one whose face ( mukha ) beams like a jasmine flower ( kunda ) . The 2nd name of Narasimha is nevertheless non as soft, fixing him in progress to the challenge she following inspires him with:
‘I have hence chosen you as my hubby. Oh Lotus-Eyed Dear Lord! , I have submitted myself unto you. Please make take accept me as your married woman. Let non Shishupala foul me with his touch, much like a Canis aureus would foul a portion which really belongs to a king of beasts, the male monarch of all animate beings. ‘
By naming him out as ‘Lotus-Eyed ‘ , Rukmini is meaning that even though she is tormented by the fire of separation, it is by chew overing on his lotus-eyes that she cools her agitation. Following, continuing psychologically, Rukmini Devi foremost informs Krishna that her resignation at his pess is entire, and so spurs him into action sketching her fright that if Shishupala managed to get married her, it would take to a loss of Krishna ‘s prestigiousness, merely like when a Canis aureus makes off with the king of beasts ‘s portion. If so happened this would be in clear misdemeanor of the promise made by God himself in the Ramayana:
“ It is my vow to allow protection to those who come to me stating: “ I am yours ” ( Valmiki Ramayana 6.18.33 ) .
Actually the word Shishupala means ‘one who rears ( pala ) kids ( shishu ) ‘ , connoting the full secular rhythm of marrying, gaining, engendering kids etc. Hearing of Krishna ‘s qualities and holding lost his bosom to him, the Jiva is non prepared to be wedded to a ‘Shishupala ‘ hubby, desiring nil less than Krishna himself. However, complete resignation ( Sharanagati ) is a cardinal demand before such a brotherhood can take topographic point.
Following Rukmini clearly says that the ultimate end of any spiritual activity ( Dharma ) is non material addition, but brotherhood with Lord Krishna:
“ If in this birth and besides old 1s, I have decently worshipped the Almighty Lord Krishna through my Puja, Vedic forfeits, Acts of the Apostless of charity, observations of spiritual vows and repentances, services to Brahmans and Gurus, may Krishna come frontward to get married me, so that no ‘Shishupala ‘ can claim my hand. “
With this poetry, Goddess Lakshmi in her signifier as Devi Rukmini, makes it clear that the end of any Dharmic activity is to bring forth loving Bhakti for the highest God Krishna. The Bhagavata Purana says at another topographic point:
‘The consequence of all Dharma, when right performed, is to bring forth involvement in the escapades of Lord Krishna. If this does non go on, so such a Dharma would number as ineffectual labour merely. ‘ ( 1.2.8 )
How do we cognize that we are following our Dharma decently? By its consequences. If it inspires us to hear and cognize more about the Lilas of Lord Krishna, which finally will give rise to an immense and changeless rush of fondness for him, so we can safely state that we have been right executing our Dharma.
Therefore Dharma generates love for Krishna, which is so richly reciprocated by him. Rukmini Ji further says:
‘O! Ajita, tomorrow when my matrimony jubilations are about to get down, come in secret with your ground forces, and get the better ofing the ground forcess of Shishupala, get married me, winning me over with your heroism. ‘
The name Rukmini uses for Krishna here is ‘Ajita ‘ , intending one who is unbeatable ( A-Jita ) . Even though as Lakshmi she is evidently cognizant that Krishna does non necessitate the support of his ground forces to get the better of anyone ; nevertheless, since he is in his Lila-Avatara, he has to conform to the function he is playing. Thus besides the statement about winning her ‘by paying the monetary value of his heroism ‘ . As a male monarch, Krishna is expected to be valiant, and winning over a maiden by show of force was an recognized norm for the ruling-classes.