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Shloka 56

Kṛṣṇa Teases Rukmiṇī; Her Devotional Reply and the Lord’s Assurance

भ्रातुर्विरूपकरणं युधि निर्जितस्य प्रोद्वाहपर्वणि च तद्वधमक्षगोष्ठ्याम् । दु:खं समुत्थमसहोऽस्मदयोगभीत्या नैवाब्रवी: किमपि तेन वयं जितास्ते ॥ ५६ ॥

bhrātur virūpa-karaṇaṁ yudhi nirjitasya prodvāha-parvaṇi ca tad-vadham akṣa-goṣṭhyām duḥkhaṁ samuttham asaho ’smad-ayoga-bhītyā naivābravīḥ kim api tena vayaṁ jitās te

Als dein Bruder, im Kampf besiegt, entstellt wurde und später am Hochzeitstag Aniruddhas in einer Spielrunde getötet wurde, empfandest du unerträglichen Schmerz; doch aus Furcht, Mich zu verlieren, sagtest du kein Wort. Durch dieses Schweigen hast du Mich besiegt.

भ्रातुःof (your) brother
भ्रातुः:
Sambandha (सम्बन्ध/Genitive)
TypeNoun
Rootभ्रातृ (प्रातिपदिक)
Formपुंलिङ्ग, षष्ठी, एकवचन; सम्बन्ध—‘of (your) brother’
विरूपकरणम्disfiguring
विरूपकरणम्:
Karma (कर्म/Object)
TypeNoun
Rootविरूप-करण (प्रातिपदिक; विरूप + करण)
Formनपुंसकलिङ्ग, द्वितीया, एकवचन; कर्म—‘disfigurement’
युधिin battle
युधि:
Adhikarana (अधिकरण/Locative)
TypeNoun
Rootयुध्/युधि (प्रातिपदिक)
Formस्त्रीलिङ्ग, सप्तमी, एकवचन; अधिकरण—‘in battle’
निर्जितस्यof the defeated
निर्जितस्य:
Sambandha (सम्बन्ध/Genitive)
TypeAdjective
Rootनि-जी (धातु) + क्त (कृदन्त)
Formभूतकृदन्त, पुंलिङ्ग, षष्ठी, एकवचन; विशेषण—qualifies भ्रातुः (‘of the defeated’)
प्रोद्वाहपर्वणिat the wedding ceremony
प्रोद्वाहपर्वणि:
Adhikarana (अधिकरण/Locative)
TypeNoun
Rootप्र-उद्वाह-पर्वन् (प्रातिपदिक; प्रोद्वाह + पर्वन्)
Formनपुंसकलिङ्ग, सप्तमी, एकवचन; अधिकरण—‘at the wedding occasion’
and
:
Avyaya (अव्यय/Conjunction)
TypeIndeclinable
Rootच (अव्यय)
Formसमुच्चय-निपात (conjunction)
तद्वधम्his killing
तद्वधम्:
Karma (कर्म/Object)
TypeNoun
Rootतद्-वध (प्रातिपदिक; तद् + वध)
Formपुंलिङ्ग, द्वितीया, एकवचन; कर्म—‘his killing’
अक्षगोष्ठ्याम्in the dice hall
अक्षगोष्ठ्याम्:
Adhikarana (अधिकरण/Locative)
TypeNoun
Rootअक्ष-गोष्ठी (प्रातिपदिक; अक्ष + गोष्ठी)
Formस्त्रीलिङ्ग, सप्तमी, एकवचन; अधिकरण—‘in the dice-assembly’
दुःखम्sorrow
दुःखम्:
Karma (कर्म/Object)
TypeNoun
Rootदुःख (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया, एकवचन; कर्म—‘pain’
समुत्थम्arisen
समुत्थम्:
Visheshana (विशेषण)
TypeAdjective
Rootसम्-उत्-स्था (धातु) + क्त (कृदन्त)
Formभूतकृदन्त, नपुंसकलिङ्ग, द्वितीया, एकवचन; विशेषण—‘arisen’ (qualifies दुःखम्)
असहःunable to bear
असहः:
Karta (कर्ता/Subject)
TypeAdjective
Rootअ-सह (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन; विशेषण—‘unable to bear’ (implied subject ‘you’)
अस्मदयोगभीत्याfrom fear of my unfitness
अस्मदयोगभीत्या:
Hetu (हेतु/Cause)
TypeNoun
Rootअस्मद्-अयोग-भीति (प्रातिपदिक; अस्मद् + अयोग + भीति)
Formस्त्रीलिङ्ग, तृतीया, एकवचन; हेतौ/करणे—‘out of fear of my unsuitability’
not
:
Avyaya (अव्यय/Negation)
TypeIndeclinable
Rootन (अव्यय)
Formनिषेध-निपात
एवat all/indeed
एव:
Avyaya (अव्यय/Particle)
TypeIndeclinable
Rootएव (अव्यय)
Formअवधारण-निपात
अब्रवीःyou said/spoke
अब्रवीः:
Kriya (क्रिया/Verb)
TypeVerb
Rootब्रू (धातु)
Formलङ् (Imperfect/Past), परस्मैपद, मध्यमपुरुष (2nd person), एकवचन
किम्anything
किम्:
Karma (कर्म/Object)
TypeNoun
Rootकिम् (सर्वनाम-प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया, एकवचन; अनिर्दिष्ट-वस्तु (anything)
अपिeven
अपि:
Avyaya (अव्यय/Particle)
TypeIndeclinable
Rootअपि (अव्यय)
Formनिपात (particle) ‘even/also’
तेनthereby
तेन:
Karana/Hetu (करण/हेतु)
TypeNoun
Rootतद् (सर्वनाम-प्रातिपदिक)
Formनपुंसकलिङ्ग/पुंलिङ्ग, तृतीया, एकवचन; करण/हेतु—‘thereby’
वयम्we
वयम्:
Karta (कर्ता/Subject)
TypeNoun
Rootअस्मद् (सर्वनाम-प्रातिपदिक)
Formप्रथमा, बहुवचन; कर्ता
जिताःconquered
जिताः:
Kriya (क्रिया/Predicate participle)
TypeAdjective
Rootजि (धातु) + क्त (कृदन्त)
Formभूतकृदन्त, पुंलिङ्ग, प्रथमा, बहुवचन; विधेय—‘conquered’
तेby you/your
ते:
Kartr (कर्तृ/Agent in passive)
TypeNoun
Rootत्वद्/युष्मद् (सर्वनाम-प्रातिपदिक)
Formषष्ठी (Genitive), एकवचन; सम्बन्ध—‘by you/your’ (genitive of agent with passive sense)

Here Lord Kṛṣṇa refers to an event that will be described in the next chapter. Thus Kṛṣṇa’s talks with Rukmiṇī must have taken place after the marriage of Aniruddha.

R
Rukmini
R
Rukmi
S
Sri Krishna

FAQs

It portrays Krishna’s silence as compassionate restraint—He does not inflame Rukmini’s pain over her brother’s humiliation and death, and that gentle self-control wins the hearts of His devotees.

Rukmini recalls painful events connected to her marriage and family conflict to highlight Krishna’s sensitivity—He endured those moments without harsh words, considering her feelings and her sense of unworthiness.

It teaches that loving restraint—knowing when not to speak, especially when someone is wounded—can be more powerful than argument, and it deepens trust in relationships.