Bhagavata Purana

श्रीशुक उवाच। तया परित्रासविकम्पिताङ्गया शुचावशुष्यन्मुखरुद्धकण्ठया। कातर्यविस्रंसितहेममालया गृहीतपादः करुणो न्यवर्तत

Śuka said: Her body trembling with fear, her face dried with grief, her throat choked, her golden necklace slipping in her anxiety, she clasped his feet; moved by compassion, he desisted.

चैलेन बद्ध्वा तमसाधुकारिणं सश्मश्रुकेशं प्रवपन्व्यरूपयत्। तावन्ममर्दुः परसैन्यमद्भुतं यदुप्रवीरा नलिनीं यथा गजाः

Binding that wicked man with a cloth, shaving off his hair and beard, Krishna disfigured him; meanwhile, the Yadu heroes routed the enemy army like elephants trampling a lotus pond.

कृष्णान्तिकमुपव्रज्य ददृशुस्तत्र रुक्मिणम्। तथाभूतं हतप्रायं दृष्ट्वा सङ्कर्षणो विभुः। विमुच्य बद्धं करुणो भगवान्कृष्णमब्रवीत्

Approaching Krishna, they saw Rukmi in that condition, nearly dead; seeing him bound, the compassionate Lord Sankarṣaṇa released him and spoke to Krishna.

असाध्विदं त्वया कृष्ण कृतमस्मज्जुगुप्सितम्। वपनं श्मश्रुकेशानां वैरूप्यं सुहृदो वधः

What you have done, Krishna, is improper and shameful for us: shaving off the hair and beard, disfiguring, or killing a friend.

मैवास्मान्साध्व्यसूयेथा भ्रातुर्वैरूप्यचिन्तया। सुखदुःखदो न चान्योऽस्ति यतः स्वकृतभुक्पुमान्

Let not this virtuous lady blame us out of concern for her brother’s disfigurement; for no one else gives happiness or sorrow—each person reaps the fruits of their own actions.

बन्धुर्वधार्हदोषोऽपि न बन्धोर्वधमर्हति। त्याज्यः स्वेनैव दोषेण हतः किं हन्यते पुनः

Even though the killing of a relative is a great sin, one should not slay a kinsman; if he is ruined by his own fault, what is the point of killing him again?

क्षत्रियाणामयं धर्मः प्रजापतिविनिर्मितः। भ्रातापि भ्रातरं हन्याद्येन घोरतमस्ततः

This is the law for kṣatriyas, established by the Lord of creatures: even a brother may kill his brother, and nothing is more terrible than this.

राज्यस्य भूमेर्वित्तस्य स्त्रियो मानस्य तेजसः। मानिनोऽन्यस्य वा हेतोः श्रीमदान्धाः क्षिपन्ति हि

For the sake of kingdom, land, wealth, women, pride, or power, blinded by arrogance, they destroy others—even their own kin.

तवेयं विषमा बुद्धिः सर्वभूतेषु दुर्हृदाम्। यन्मन्यसे सदाभद्रं सुहृदां भद्रमज्ञवत्

Your judgment toward all beings is harsh, O Krishna, toward those with wicked hearts; for you always consider what is good for friends as good for all, as if they were ignorant.

आत्ममोहो नृणामेव कल्पते देवमायया। सुहृद्दुर्हृदुदासीन इति देहात्ममानिनाम्

Delusion arises among men by the divine power of Māyā; those who identify with the body see some as friends, some as enemies, and some as neutral.

एक एव परो ह्यात्मा सर्वेषामपि देहिनाम्। नानेव गृह्यते मूढैर्यथा ज्योतिर्यथा नभः

There is truly only one supreme Self for all embodied beings; it is not manifold, though the deluded perceive it as such—just as light or the sky appears divided.

देह आद्यन्तवानेष द्रव्यप्राणगुणात्मकः। आत्मन्यविद्यया कॢप्तः संसारयति देहिनम्

This body, having a beginning and an end, is composed of matter, life-force, and qualities; fashioned by ignorance upon the Self, it causes the embodied one to wander in worldly existence.

नात्मनोऽन्येन संयोगो वियोगश्च सतः सति। तद्धेतुत्वात्तत्प्रसिद्धेर्दृग्रूपाभ्यां यथा रवेः

For the true Self, there is neither union nor separation with another, whether existent or non-existent; such notions arise from their apparent connection, like the sun and the forms it illuminates.

जन्मादयस्तु देहस्य विक्रिया नात्मनः क्वचित्। कलानामिव नैवेन्दोर्मृतिर्ह्यस्य कुहूरिव

Birth and other transformations belong to the body, never to the Self at any time—just as the phases of the moon do not affect the moon itself, nor does the eclipse truly harm it.

यथा शयान आत्मानं विषयान्फलमेव च। अनुभुङ्क्तेऽप्यसत्यर्थे तथाप्नोत्यबुधो भवम्

Just as one experiences oneself and objects in dreams, enjoying their results though they are unreal, so too does the unwise person enter worldly existence, mistaking the unreal for real.

तस्मादज्ञानजं शोकमात्मशोषविमोहनम्। तत्त्वज्ञानेन निर्हृत्य स्वस्था भव शुचिस्मिते

Therefore, dispel the sorrow born of ignorance, which dries up and confuses the Self, by true knowledge—be established in your own nature, O pure-smiling one.

श्रीशुक उवाच। एवं भगवता तन्वी रामेण प्रतिबोधिता। वैमनस्यं परित्यज्य मनो बुद्ध्या समादधे

Śuka said: Thus instructed by the Lord, slender-waisted Rāma, she abandoned her distress and composed her mind with understanding.

प्राणावशेष उत्सृष्टो द्विड्भिर्हतबलप्रभः। स्मरन्विरूपकरणं वितथात्ममनोरथः

His life-breath nearly spent, his strength and brilliance destroyed by the two, he remembered his disfigured form and his vain, self-conceived ambitions.

चक्रे भोजकटं नाम निवासाय महत्पुरम्। अहत्वा दुर्मतिं कृष्णमप्रत्यूह्य यवीयसीम्

He established a great city named Bhojakaṭa for his residence, without attacking wicked Kṛṣṇa or hindering his younger sister.

कुण्डिनं न प्रवेक्ष्यामीत्युक्त्वा तत्रावसद्रुषा। भगवान्भीष्मकसुतामेवं निर्जित्य भूमिपान्

Declaring, 'I will not enter Kuṇḍina,' he remained there in anger, having thus been defeated by the Lord and the daughter of Bhīṣmaka, along with the other kings.

पुरमानीय विधिवदुपयेमे कुरूद्वह। तदा महोत्सवो नॄणां यदुपुर्यां गृहे गृहे। अभूदनन्यभावानां कृष्णे यदुपतौ नृप

Bringing her to the city according to proper rites, O best of Kurus, he married her; then, in every house of the Yadu city, there was a great festival among those devoted solely to Kṛṣṇa, the Lord of the Yadus.

नरा नार्यश्च मुदिताः प्रमृष्टमणिकुण्डलाः। पारिबर्हमुपाजह्रुर्वरयोश्चित्रवाससोः

Men and women, delighted and adorned with polished jeweled earrings, brought gifts for the couple, both splendidly attired.

सा वृष्णिपुर्युत्तम्भितेन्द्र केतुभिर्। विचित्रमाल्याम्बररत्नतोरणैः। बभौ प्रतिद्वार्युपकॢप्तमङ्गलैर्। आपूर्णकुम्भागुरुधूपदीपकैः

That city of the Vṛṣṇis, adorned with Indra's banners, with wondrous garlands, garments, jeweled gateways, and auspicious arrangements at every gate—full water pots, incense, lamps—shone brilliantly.

सिक्तमार्गा मदच्युद्भिराहूतप्रेष्ठभूभुजाम्। गजैर्द्वाःसु परामृष्ट रम्भापूगोपशोभिता

Its streets were sprinkled with fragrant, intoxicating liquids; at the gates, elephants summoned by beloved kings stood, and the city was beautified by rows of plantain and areca trees.

कुरुसृञ्जयकैकेय विदर्भयदुकुन्तयः। मिथो मुमुदिरे तस्मिन्सम्भ्रमात्परिधावताम्

The Kurus, Sṛñjayas, Kaikeyas, Vidarbhas, Yadus, and Kuntis all rejoiced together there, mingling in excitement as they hurried about.

रुक्मिण्या हरणं श्रुत्वा गीयमानं ततस्ततः। राजानो राजकन्याश्च बभूवुर्भृशविस्मिताः

Hearing the story of Rukmiṇī's abduction sung everywhere, the kings and princesses were greatly astonished.

द्वारकायामभूद्राजन्महामोदः पुरौकसाम्। रुक्मिण्या रमयोपेतं दृष्ट्वा कृष्णं श्रियः पतिम्

In Dvārakā, O king, there arose immense joy among the citizens, seeing Kṛṣṇa, the Lord of fortune, united with Rukmiṇī and Rāma.

प्रद्युम्नस्य जन्म, शम्बरासुरवधश्च श्रीशुक उवाच - ( अनुष्टुप् ) कामस्तु वासुदेवांशो दग्धः प्राग् रुद्रमन्युना । देहोपपत्तये भूयः तमेव प्रत्यपद्यत

Śuka said: Kāma, a portion of Vāsudeva, who was previously burned by Rudra's anger, again took birth for the sake of embodiment, assuming that very form.

स एव जातो वैदर्भ्यां कृष्णवीर्यसमुद्‌भवः । प्रद्युम्न इति विख्यातः सर्वतोऽनवमः पितुः

He, born of Vaidarbhi and endowed with Krishna’s power, became renowned as Pradyumna, in every way not inferior to his father.