Shloka 29
Śiva-nāmānukīrtana-prastāvaḥ
Prologue to the praise of Śiva and the Upamanyu testimony
प्रद्युम्नचारुदेष्णादीन् रुक्मिण्या वीक्ष्य पुत्रकान् पुत्रार्थिनी मामुपेत्य वाक्यमाह युधिछ्िर
vāsudeva uvāca | pradyumnacārudeṣṇādīn rukmiṇyā vīkṣya putrakān putrārthinī mām upetya vākyam āha yudhiṣṭhira | yudhiṣṭhira! buddhimān rukmiṇīnandana pradyumnakena dvārakām āgatena pūrvakāle śambarāsuro hataḥ; tataḥ dvādaśa varṣāṇi vyatītāni | atha rukmiṇyāḥ pradyumna-cārudeṣṇādi-putrān dṛṣṭvā putrasya kāṅkṣiṇī jāmbavatī mām upetya evam uvāca ||
قال فاسوديفا: «يا يودهيشثيرا، لما رأت جامبَفَتِي (Jāmbavatī) برَدْيُومْنَة (Pradyumna) وتشارودِشْنَة (Cārudeṣṇa) وسائر أبناء رُكْمِنِي (Rukmiṇī)، أتتني—وهي تتوق إلى ولد—وقالت هذه الكلمات. فقد كان برَدْيُومْنَة، الابن الحكيم المحبوب لدى رُكْمِنِي، قد قتل في الزمن السالف الشيطان شَمْبَرَ (Śambara) ثم عاد إلى دْوَارَكا (Dvārakā)؛ فلما مضت اثنتا عشرة سنة منذ ذلك، ورأت جامبَفَتِي أبناء رُكْمِنِي، دنَتْ مني برغبة الولد وخاطبتني هكذا.»
वासुदेव उवाच
Educational Q&A
The verse frames a household-ethical concern: the longing for progeny and the social-religious value placed on lineage and family continuity. It also models respectful petition—Jāmbavatī approaches Vāsudeva directly, situating personal desire within dharmic family life rather than impulsive action.
Vāsudeva recounts to Yudhiṣṭhira that, years after Pradyumna returned to Dvārakā having slain the demon Śambara, Jāmbavatī saw Rukmiṇī’s sons (Pradyumna, Cārudeṣṇa, etc.). Wanting a child herself, she approached Vāsudeva and began to speak, setting up the next part of the story.