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Shloka 41

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

यद्वाञ्छया नृपशिखामणयोऽङ्गवैन्य- जायन्तनाहुषगयादय ऐक्यपत्यम् । राज्यं विसृज्य विविशुर्वनमम्बुजाक्ष सीदन्ति तेऽनुपदवीं त इहास्थिता: किम् ॥ ४१ ॥

yad-vāñchayā nṛpa-śikhāmaṇayo ’nga-vainya- jāyanta-nāhuṣa-gayādaya aikya-patyam rājyaṁ visṛjya viviśur vanam ambujākṣa sīdanti te ’nupadavīṁ ta ihāsthitāḥ kim

ഹേ അംബുജാക്ഷ, നിങ്ങളുടെ സാന്നിധ്യം ആഗ്രഹിച്ച് അങ്ഗ, വൈന്യ, ജയന്ത, നാഹുഷ, ഗയ മുതലായ ശ്രേഷ്ഠ രാജാക്കന്മാർ ഏകച്ഛത്ര രാജ്യം ഉപേക്ഷിച്ച് നിങ്ങളെ തേടി വനത്തിലേക്ക് പ്രവേശിച്ചു. അങ്ങനെ അവർ ഈ ലോകത്തിൽ എങ്ങനെ നിരാശപ്പെടും?

yat-vāñchayāby whose wish
yat-vāñchayā:
Hetu (हेतु)
TypeNoun
Rootyad + vāñchā (प्रातिपदिक)
FormStrīliṅga, Tṛtīyā, Ekavacana; ‘by whose desire’
nṛpa-śikhāmaṇayaḥthe best of kings
nṛpa-śikhāmaṇayaḥ:
Karta (कर्ता)
TypeNoun
Rootnṛpa + śikhāmaṇi (प्रातिपदिक)
FormPuṁliṅga, Prathamā, Bahuvacana; ‘crest-jewels among kings’
aṅga-vainya-jāyanta-nāhuṣa-gaya-ādayaḥAṅga, Vainya, Jāyanta, Nāhuṣa, Gaya and others
aṅga-vainya-jāyanta-nāhuṣa-gaya-ādayaḥ:
Apposition (विशेषण-विशेष्य/समानााधिकरण)
TypeNoun
Rootaṅga + vainya + jāyanta + nāhuṣa + gaya + ādi (प्रातिपदिक)
FormPuṁliṅga, Prathamā, Bahuvacana; नाम-समाहार/द्वन्द्व: ‘Aṅga, Vainya, Jāyanta, Nāhuṣa, Gaya, etc.’
aikya-patyamundivided sovereignty
aikya-patyam:
Karma (कर्म)
TypeNoun
Rootaikya + patya (प्रातिपदिक)
FormNapुṁsaka, Dvitīyā, Ekavacana; ‘sole sovereignty/undivided lordship’
rājyamkingdom
rājyam:
Karma (कर्म)
TypeNoun
Rootrājya (प्रातिपदिक)
FormNapुṁsaka, Dvitīyā, Ekavacana
visṛjyahaving renounced
visṛjya:
Pūrvakāla-kriyā (पूर्वकाल-क्रिया)
TypeVerb
Rootvi-sṛj (सृज् धातु)
FormAbsolutive (ल्यप्), ‘having given up’
viviśuḥentered
viviśuḥ:
Kriyā (क्रिया)
TypeVerb
Rootvi-viś (विश् धातु)
FormLiṭ lakāra (perfect), Prathama puruṣa, Bahuvacana; ‘entered’
vanamthe forest
vanam:
Karma (कर्म; destination)
TypeNoun
Rootvana (प्रातिपदिक)
FormNapुṁsaka, Dvitīyā, Ekavacana
ambuja-akṣaO lotus-eyed one
ambuja-akṣa:
Sambodhana (सम्बोधन)
TypeNoun
Rootambuja + akṣa (प्रातिपदिक)
FormPuṁliṅga, Sambodhana, Ekavacana; ‘lotus-eyed’
sīdantisuffer, languish
sīdanti:
Kriyā (क्रिया)
TypeVerb
Rootsad (सद् धातु)
FormLaṭ (present), Prathama puruṣa, Bahuvacana; ‘sink/fall into distress’
tethey
te:
Karta (कर्ता)
TypeNoun
Roottad (तद् सर्वनाम-प्रातिपदिक)
FormPuṁliṅga, Prathamā, Bahuvacana; ‘they’
anupadavīmthe path (following)
anupadavīm:
Karma (कर्म)
TypeNoun
Rootanupadavī (प्रातिपदिक)
FormStrīliṅga, Dvitīyā, Ekavacana; ‘a path/track (following step by step)’
tethey
te:
Karta (कर्ता)
TypeNoun
Roottad (तद् सर्वनाम-प्रातिपदिक)
FormPuṁliṅga, Prathamā, Bahuvacana; ‘they’ (reiterated)
ihahere
iha:
Adhikaraṇa (अधिकरण; locative sense)
TypeIndeclinable
Rootiha (अव्यय)
FormAvyaya; adverb ‘here’
asthitāḥremaining
asthitāḥ:
Karta (कर्ता; predicate participle)
TypeVerb
Rootā-sthā (स्था धातु)
FormKta (past participle), Puṁliṅga, Prathamā, Bahuvacana; ‘standing/remained’
kimwhy?
kim:
Prayojana/Hetu-praśna (प्रयोजन/हेतु-प्रश्न)
TypeIndeclinable
Rootkim (किम् सर्वनाम-प्रातिपदिक)
FormInterrogative particle used adverbially ‘why?’

Here Queen Rukmiṇī refutes the ideas put forth by Lord Kṛṣṇa in text 13. In fact Śrīmatī Rukmiṇī-devī repeats Lord Kṛṣṇa’s own words. The Lord said, āsthitāḥ padavīṁ su-bhru prāyaḥ sīdanti yoṣitaḥ: “Women who follow My path generally suffer.” Here Rukmiṇī-devī says, sīdanti te ’nupadavīṁ ta ihāsthitāḥ kim: “Why should those fixed on Your path suffer in this world?” She gives the example of many great kings who renounced their powerful sovereignty to enter the forest, where they performed austerities and worshiped the Lord, intensely desiring His transcendental association. Thus, according to Śrīla Viśvanātha Cakravartī, Śrīmatī Rukmiṇī-devī here intends to tell Śrī Kṛṣṇa, “You have said that I, a king’s daughter, am unintelligent and frustrated because I married You. But how can You accuse all these great enlightened kings of being unintelligent? They were the wisest of men, yet they gave up everything to follow You and were certainly not frustrated by the result. Indeed, they achieved the perfection of Your association.”

K
Krishna
R
Rukmini
A
Aṅga
V
Vainya (Vena)
J
Jayanta
N
Nāhuṣa
G
Gaya

FAQs

This verse notes that exalted kings like Aṅga and Gaya abandoned even complete sovereignty to pursue their higher spiritual aim, showing that worldly power is secondary to ultimate realization.

Rukmini is speaking intimately to Krishna, highlighting how great souls renounce worldly status for spiritual attainment and questioning the value of remaining in mere worldly routine without that higher purpose.

Use responsibilities without obsession for prestige or control; keep a clear spiritual goal, and simplify attachments that obstruct devotion and inner growth.