After the message is written….

I thought I’ll conclude, with Rukmini Kalayanam but in very brief.

The Sidha Pursha, takes this message to Dwaraka, and he travels through his mind, appears in the Krsna’s court and informs Krishna of Rukmini and her message

Brahmana UvAcha
“||ithyEthE guhya sandEshA yadudEva mayA hruthA : | vimrushya karthum yachhAthra kriyathAm thadanantharam ||”

“These are the secret messages brought by me, O Sri Krishna, considering them, whatever is worth doing in this connection may be done without delay.”

Krsna, with the consent of His parents and elder brother Balarama, leaves for Kundina Pura, and meets Bheeshmakar, who wants Krsna as his son in law. In the Durgna Mandiram, right in front of all the the Rajas, kings, The Raja of all Rajas, Emperor of emperors, Sri Rangaraja, Sri Devaraja, Sri Varadarja, Sri Soundaraja, Sri Govindaraja as He is known better, elopes with Rukmini. War follows, where Rukmi and all other rulers return disgraced by Balarama and krsna. In Dwarka, in the thousand pillared mantapam architectured by Vishwakara, the marriage ceremony of the every married Rukmini-Krsna takes place, Bheeshmakar happily sends huge gifts and Devaki and Vasudeva fondly receive  their daughter in Law and welcome her into the family.

Rukimini-Krsna hapy, Devaki- Vaudeva happy, Bheeshmakar happy, Balarama-revathi happy, sidha pursha happy, residents of Dwarka and Kundinapura happy ( we who listen this divine tale are happy, imagine people who have actually witnessed and been part of the sublime celebration), and so may all Bhagawathas be happy and be ever receive the blessings of the divine couple and enjoy the celebration of the Lord, every moment and every breath . So goes the phala shruthi by Shukabrahma maharshi, that listeners of Rukmini Kalyanam will get married soon, may we all too get married soon, yes and by marriage i mean the marriage of the soul, not the body. May all of us reach to Emperuman.


Shloka 7

“||yasyAngri pankajarajas napanam mahAnthO vAjhchanthi umApathi rivAatmathamO apahathyai | yarhyambujAksha na labhEya bhavath prasAdam jahyAmasoon vrathakrushAn shatha janmabhi: yAth ||”

“If however I do not secure Your grace, O lotus eyed Lord – a bath in the dust of whose lotus-feet great souls like Lord Siva seek to obtain for dispelling their darkness-I shall lay down my life, (already) withered through fasting, (each time I am rebord )in the hope that the grace may be secured (even) through (say) a hundred births”

This shows the grit that Rukmini had, and we must have to reach to the Lord. There is no peace without Him, He is in fact the ideal peace maker and the pace maker, not the machine that is fitted into us. There is always stubbornness in love, and in this undiluted infinite and divine form of love, there is absolute craving to reach to the Lord, no matter what it takes to make it there.

Shloka 6

“||antha : purAntharachareem anihathya bandhoon tvA mudvahE kathamithi pravadAmupAyam | pOrvEdhyu rasthi mahathE kuladEvi yAthrA yasyAm bahir navavadhOr girijAm upEyAth ||”
“If You urge, “How can I marry you without killing your relations, living as you do within the four walls of the gynaeceus?”, I tell You beforehand the means. On the eve of marriage a grand processing will be taken out to Goddess Ambika (our family deity), in which the young bride has to go out to see Goddess Parvati.”

An interesting shloka where the girl herself becalls the groom to elope with her and a special mention of Parvati devi (ambika).

The Manu Smrti, clearly dictates that a girl may not chose her spouse without the permission of an elder, her father. But it does also mention that in case her father is not in a position to do this ( due to verious circumstances) her eldest brother may decide her life. Now, it gives another very important exception, if the girl’s father is not able to discharge this duty, and the immediate authority to dishcarge this duty ( like the eldest brother) is not fit to take the decision of the girl’s life, she may herself decide her partner. Rukmini does this, much with the agreement of her father, and not one of her brothers had the flare for dharma.

Rukmini calls Parvati devi as ambika. This was the name given Parvati, by none other than Emperuman Himself, when He did he Krsnavatharam and Parvati does the kainkaryam ( service) of transplanting the foetus of balarama from Devaki to Rohini and herself being born the daughter of Yashoda and Nanda. The Lord gives her a list of names ” Durgeti Bhadrakaleethi Vijaya Vaishnaveethi cha Sharada ambike ishani…” thayar always wants of the Lord to do one or the other anugraham to the bhakthas. Here Rukmini, inderectly reminds of Krsna that he has to give darshan to Durga Devi, as a couple with Rukmini. Smt. Prema Panduran, often quotes jovially, that the fear of the sister in law did not spare sakshat Sri Mahalakshmi 🙂 🙂

Shloka 5

“||shvObhA vinitvamajithOdvahanE vidarbhAn guptha : samEthya pruthanApathibhI : pareetha: :
nirmathya chaidhyam agadhEndra balam prasahya mAM rAkshasEna vidhinOdvaha veerya shulkAm ||”
“Duly reaching Vidarba incognito at a time when the marriage is going to take place the following day, O invincible Lord and surrounded by the generals of Your army and completely crushing the forces of Sisupala and Jarasandha, marry me perforce according to the system prevalent among the Raksasas, winning me as a prize of valour.”

Again, a further immense form of Saranagathi, where the Lord has to rescue and uplift the soul, one of the best forms of Siddhopayam and marajarakishora nyayam. Please refer the internet for the meaning of these three words or I will try to write my learnings about these sooner in another blog. in breif, under these concepts, the Lord is the custodian of the soul, and has to do everything to take the soul to moksham. The soul for its part, has the keen intent to achieve the Lord, as clearly depicted by Rukmini Nachiyaar.

These are days when we have social networked marriages, people might claim themselves right by quoting Rukmini and Krishna, getting married. Please take note here, that Krishna and Rukmini are the perfect couple, thus called divya dampati. Also Rukminikalyanam, was given consent by parents form both families, much unlike today, again which is disappointing. There are three kinds of marriages accepted by the shashtras

1. Vedic Marriage : A traditional marriage with the consent of parents, a mantapam built and all the veda-nada, mantram, saptapadi, laaja homam, Kanyadanam.

2. Gandharva Marriage : Here it is a love marriage where, the bride and groom and are in love with each other no doubt, but have not met each other in person before.

3. Rakshasa vidhana marriage : The groom exhibits his valour in a open ensemble of the bride’s family. Elopes with her, with her content, and lucidly challenging the bridal party. Practised generally by Rakshasas.

In Rukminikalyanam, all three forms of marriage are clear, as it occured with the consent of parents, Rukmini-Krishna had never met each other, and Krsna kidnapped Rukmini.

Shloka 4

“||poorthEshta daththa niyamavrutha dEva vipra guruvarchanAdibhi: alam bhagavAn parEsha: | ArAdhithO yadi gadAgraja Ethya pAnhim gruhnhAthu mE na damagOsha suthA dayOnyE ||”

“If the almighy Lord (Narayana), the Supreme Ruler, has thoroughly been propitiated (by me) through works of public utility, sacrificial performances, charitable gifts, religious observances, fasting, offering worship to Gods, the Brahmanas, elders and so on, may Sri Krishna (the elder Brother of Gada) and not others such as Sisupala come and espouse me.”

It may seem as if there is a boast of one’s Karma, but it is infact, total surrender of all Karms be it punya (virtues) or sins (papas) at the Lord’s lotus feet. Also it shows to us, that these are to be done, for the simple reason that they are to be done, not for the sake of earning virtues and claiming that we are Good Samaritans. Being modest and earnest, generous and empathetic, lost in the supreme love of the Supreme, are an experience pure bliss, which the soul must accomplish. Not to impress the Lord or anyone, but again because it is the dharma, ought to be followed.


Shloka 3

“||thanmE bhavAn khalu vrutha : pathiranga jAyAm AthmArpithashcha bhavathOthra vibhO vidEhi |
mA veerabhAgam abhimarshathu chaidhya ArAd gOmAyu van mrugapathEr balim ambujAksha ||”
“Hence you have indeed been elected by me as my husband, O darling, and this body has been bestowed on You. Pray take me to wife here. Let not Sisupala forthwith touch this share of a hero like a jackal defiling the quarry of a lion, O lotus eyed Lord.”

Another beautiful shloka, which referes to ananyopayam in Sri Vaishnava Saranagathi. Once the soul seeks total refuge in Him, every happiness, every sorrow is an offering to His lotus feet. it involves moving towards the truth, that is jeevan, our soul is not ours but is His servant. If He the master(Seshi), we the servant(sesha). He the husband, we the wives; He the parent, we the issues. This is the relationship the soul hath been sharing with Him before time was born, and will share even after time’s demise. So nothing belongs to us in this world, we live here and towards moksham, He will take us to His eternal abode. Till then, we must make sure, we don’t let loose our mind to anything and everything, anyone and everyone. We are like the naivedyam, offering to the Lord. We must not let the Jackal of Samsara take the Lord’s offering, but what can we do to prevent this? Pray of Him, as Rukmini does 🙂

Shloka 2

“||kA tvA mukunda mahathee kula sheela roopa vidyA vayOdra vinhAdhAmabhi: Athmathulyam |
dheerA pathim kulavathee na vrunheetha kanyA kALE nrusimha naralOka manObhirAmam ||”
“What noble, firm and high-born maiden, O bestower of liberation, will, not on her coming of age elect You as her husband-You, O lion among men, who are Your own compeer in point of pedigree, good disposition, comeliness of form, learning, youthfulness, opulence and glory and ravish the mind of all mankind.”

Here in this shloka, the highlights a jeevan can be observed, as is called the adhikaara for a jeevathma, by vedantis to preach and penance on the Paramatma. Thayar is always interested in showing the path to the Lord. She imparted sublime devotion through the Varaha-avataram and did various avatharams like sita, rukmini and Andal to propitiate bhakti and philosophy. The soul must be fit for Saranagathi, and this fitness does not come by birth, but by the intent to reach God, which is what the shloka refers to by a well-bred lady, meaning satvic. The beauty of these seven shlokas is that they fit amazingly as a romantic message and unparallelled abridgement to vedanta.

Rukmini peratti, calls the Sri Krisna as Narasimha, she asks Him to come to her rescue  like a lion, exhibit His valour and chivalry like that of a lion. Also it takes to reference, the Nrsmhavatharam, where the Lord incarnated as the Man-Lion to save the word of His dear devotee(satyam vidhatum nija brtyabhash) no matter how young he was ( five years of agae) and no matter which race he was born in( the ogre race), the ever divine Prahlada. She pleads of the  Lord to consider her appeal as He considered the conviction of Prahlada. Narasimha Swami, Azhagiya Shinghar as He is belovedly and most fondly called, is known for His puntuality, and so Rukmini refers to Krsna as Nrsmha, to make sure He seeks her hand well within time.