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Updated: May 15, 2025
Krishna raises her up, sits her on his knees, and strokes her cheeks. When at length Rukmini revives, Krishna hastens to explain that he was only jesting and that in view of her deep love he will never abandon her. Rukmini assures him that nowhere in the world is there Krishna's equal. The beggars who recited his praises and from whom she first heard his name, were in fact Brahma and Siva.
The allusion is to Krishna's penances for gratifying Mahadeva in order to obtain a son. The son so obtained, that is, as a boon from Mahadeva, was Pradyumna begotten by Krishna upon Rukmini, his favourite spouse. It is not necessary to explain these names here. They have been fully explained in previous portions and will be explained later on in this very chapter.
Krishna's, on the other hand, is less straightforward and he is still undecided when news is brought that the Raja of Kundulpur has a daughter of matchless loveliness, her name Rukmini. Her eyes, it was said, were like a doe's, her complexion like a flower, her face dazzling as the moon.
I desire celestial steeds of pure white, possessing the speed of the wind; and a car possessing the splendour of the sun and the clatter of whose wheels should resemble the roar of the clouds. Then, there is no weapon suited to Krishna's energy and with which Madhava can slay Nagas and Pisachas.
As a consequence he was cursed and told to become a python until Krishna came and released him. To attract Krishna's attention he has seized the foot of Nanda. Krishna bids him go and, ascending his chariot, Sudarsana returns to the gods. The Purana now returns to Krishna's encounters with the cowgirls, their passionate longings and ardent desire to have him as their lover.
On at least three occasions they had illustrated scenes from the Bhagavata Purana Nanda celebrating Krishna's birth, Krishna rescuing Nanda from the python which had started to devour his foot, and finally the game of blind man's bluff but their chief subject had been the tender enchantments of courtly love. Ladies were portrayed longing for their lovers.
In a similar way, the forest itself is 'threaded with phases of passion' and slender trees in flower parallel the slim romantic girls who long for Krishna's love. One other Kangra master remains to be mentioned. Besides the pictures already noted, there exists a further series illustrating the tenth book of the Bhagavata Purana.
She then describes Krishna's love-lorn state: When he hears the noise of swarms of bees, he covers his ears from their humming; Pain he feels, night after night, of a heart in love that is parted. He droops, separated from you, O friend, the wearer of garlands. The girl assures Radha that Krishna is contrite and urges her to delay no longer.
They must meditate upon him in their minds. No dismissal could be colder, no treatment more calculatingly callous. And even the accounts of Krishna's love-making reflects this bias. The physical charms of the cowgirls are minimized and it is only the beauty of Rukmini which is stressed.
It is still a mystery to us why the plant tulsi, Royal Basilicum, is worshipped. However, towards the end of September we yearly witnessed the strange ceremony of the wedding of this plant with the god Vishnu, notwithstanding that tulsi bears the title of Krishna's bride, probably because of the latter being an incarnation of Vishnu.
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