Text 1: Śrī Uddhava said: Thereafter Lord Kṛṣṇa went to Mathurā City with Śrī Baladeva, and to please Their parents They dragged Kaṁsa, the leader of public enemies, down from his throne and killed him, pulling him along the ground with great strength.
Text 2: The Lord learned all the Vedas with their different branches simply by hearing them once from His teacher, Sāndīpani Muni, whom He rewarded by bringing back his dead son from the region of Yamaloka.
Text 3: Attracted by the beauty and fortune of Rukmiṇī, the daughter of King Bhīṣmaka, many great princes and kings assembled to marry her. But Lord Kṛṣṇa, stepping over the other hopeful candidates, carried her away as His own share, as Garuḍa carried away nectar.
Text 4: By subduing seven bulls whose noses were not pierced, the Lord achieved the hand of Princess Nāgnijitī in the open competition to select her bridegroom. Although the Lord was victorious, His competitors asked the hand of the princess, and thus there was a fight. Well equipped with weapons, the Lord killed or wounded all of them, but He Himself was not hurt.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Śam is an indeclinable. The meaning is: with the desire to bring happiness to his parents. From the high royal platform, (he) dragged down Kaṃsa, the lord of the enemy hordes, who was lifeless, for the happiness of his parents. [1]
Brahma means the Veda in detail, along with the six auxiliary disciplines etc. The meaning is: by tearing open Pañcajana's belly, he brought back the son. [2]
The kings who were summoned by Bhīṣmaka's daughter Rukmiṇī. The shortness (of the vowel) is archaic. If the reading is samāhṛtāḥ, it means "attracted". By what means? By one of equal form to Śrī (Lakṣmī). Although only Śrī Krishna was actually invited by her, not all of them, still her beauty was the cause of their coming, so it is said they were invited by her. Placing his foot on their heads as they watched, he carried her off with the gandharva method, with mutual agreement, with the desire to be (with her). What kind of (Rukmiṇī)? His own portion, as she is a part of Lakṣmī and offered to his own self. Suparṇa means "with good wings" or "like Suparṇa (Garuḍa)", his own portion means ambrosia. Or, Śriyaḥ savarṇa means Rukmī, who has two syllables that are the same as the word for Śrī (Rukmiṇī), by whom Śiśupāla etc. were summoned. For what purpose? For the purpose of their prosperity along with Bhīṣmaka's daughter. There, Śiśupāla was invited as the groom with desire (to marry her), Jarāsandha etc. for the wedding celebration, the rest as before. [3]
Having made the bulls with humps and pierced noses into ones with pierced noses, or breaking the pride of those desiring them even though (the bulls) had broken their pride, he killed those ignorant weapon-bearing kings who were protecting his enemies, even as they watched. [4]
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Here "having come to Mathurā" is said, where Mathurā and Vraja have a relation of difference and non-difference, like the Brāhmaṇa and wandering ascetic. Or, from Vraja meaning the cow-pasture, the maxim of part standing for the whole should be applied here. What actions... [1]
Śam is an indeclinable meaning happiness. The meaning is: As indeclinables can take all case endings, it should be explained as having a genitive ending here. Then, from Vraja, that Krishna (came). To the city of Mathurā. From the high - "tuṅga means tall, puṃnāga tree" says the Dharaṇi. The enemies like Tṛṇāvarta etc., the lord of their hordes, killed, having received a fatal blow from the high fall, lifeless, for the pleasure of his parents Devakī and Vasudeva who had fainted, or of the gods, (he did) the dragging. Or, having come to the city for his parents, towards the killed, lifeless lord of enemies, with the desire to do good, (thinking) "This king while alive was not touched by the Vraja dust prayed for by Brahmā etc. to be touched, so I will give him good rebirth by immersing his dead body in the Gaṅgā water of the Vraja dust" - with this intention he dragged (him), is the meaning. [1]
The six auxiliary disciplines are śikṣā etc. By "etc." pada, krama, jaṭā, ghana etc. are included, is the meaning. With elision of t, as fifth case, it should be explained as "having torn open Pañcajana's belly", is the idea. To him, to Sāndīpani, he brought back the dead (son), is the rest (of the meaning). Vara means gift. "Vara means son-in-law, except for a god, best, in three genders, capable, also gift, cow, in feminine gender medicine and deity" thus (says the dictionary). [2]
The meaning is: Due to the prefix, even though harati means "takes away", (here it means "carried off"). Of those watching, lest Krishna come here and carry off the girl, for this reason looking here and there, and with mutual agreement with Rukmiṇī, in the form of signals made to each other. As she is a portion of Lakṣmī. "And in human form, human (Lakṣmī)" thus says Parāśara. And as offered by her, Rukmiṇī. "And offered to you here, O Lord, please ordain" thus will be said in the latter half of the 10th (canto). Supatanam means with beautiful coming. Taking the well-known meaning of suparṇa as coming, he says "or". The meaning is: Like Suparṇa means like nectar. Due to it being archaic, there is elision of va in the word expressing simile, is the idea. When the meaning is obtained from the letters, achieving that by forced interpretation is improper. Following the maxim "If one finds honey in the ark tree, why go to the mountain?", he says "or". The two syllables ru and kmi, among those kings. The rest means the remaining like "with the gandharva method" etc. [3]
"Kakud means bull's hump" says Amara. As piercing the noses of unpierced-nose (bulls) is possible, he says "pierced-nose". Therefore, even though their pride was broken by the bulls, still desiring. Or, "covered by weapons" as a nominative. [4]
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
After describing the rāsa dance, being overwhelmed, the chapter ends. Then somehow regaining external awareness, "Uddhava said" is stated. Then after the Vraja pastimes, here taking śam with a genitive, "the meaning is" is said. Unclear, vyasum means dead, "for the parents' happiness" implies for the great happiness of the gods etc. by making certain his death, as others were unable to carry his gross body up to the resting place for final rites, and to show the good fortune of rolling in the dust of his own abode, is the meaning. [1]
To him, to Sāndīpani, as a gift, a reward, from Pañcajana's belly, tearing open that belly, taking the 5th case with elision of t, brought from Yama's realm, is the implied meaning. [2]
"With mutual agreement" means Rukmiṇī's signal "Tomorrow you invincible one will marry me" and the Lord's signal "I will bring you in the middle", thus with mutual signals, the desire to be, for himself to be the groom and for her to be the wife, with that he carried her off - this is the meaning in the first view. Supatanam means with beautiful coming. In the first meaning, the agency of invitation is attributed to Rukmiṇī, as being devoted to Krishna she was incapable of inviting that despicable one, and because a rākṣasa marriage is incompatible with a gāndharva marriage as per the statement "by the rākṣasa method". Therefore saying "or", for Śiśupāla to be the groom, may there be prosperity, for Jarāsandha etc. may there be prosperity of food, gifts etc., thus she summoned - this desire too was somehow a gāndharva method consisting of mutual letter-sending, should be connected. "The rest as before" is said. [3]
In the first view, with elision of a, avidhanaśa is just a restatement, only taming is prescribed. In the second, taming characterized by pierced noses is prescribed. Even so, though their pride was broken, (they were still desiring) that Nāgnajitī. Therefore, even though their pride was broken, because they were still desiring, by "his weapons" Jarāsandha's etc. weapons are meant, as that is required, the instrumental is supplied, not explaining it as "by his own weapons", as the word sva refers to the agent in the sentence. Therefore it should be explained thus: Protected by their weapons, he killed with his own weapons, i.e. Arjuna's weapons. Thus it is said in the 10th (canto): "The lion-like wielder of Gāṇḍīva destroyed them like a lion (destroys) small animals." [4]
Śrīmad Vīrarāghava Vyākhyā
Thus having briefly described Krishna's activities in Nandaja (Gokula) and Vṛndāvana, now it briefly describes in two chapters what the Lord did after coming to Mathurā from Vraja, and then what he did after coming to Dvārakā. There, it states the Lord's activities done in Mathurā in two verses beginning with tataḥ. With the desire to bring happiness to his own parents Devakī and Vasudeva, together with Balarāma, from there, from Vraja, having come to the city of Mathurā, (he) killed - by himself, is understood - the lord of the enemy hordes, the leader of the group of enemies, Kaṃsa, who had lost his life, forcefully throwing him down from the high royal platform onto the ground, he dragged (him) for the gods' confidence, is the idea. [1]
Having learned from the teacher Sāndīpani the detailed Veda along with its six auxiliary parts, taught just once, to that Sāndīpani he gave the boon of bringing back his dead son, by going to Yama's abode after tearing open the belly of Pañcajana, who was some demon, and bringing the son back from there through the belly. [2]
It states the activities in Dvārakā with samāhutāḥ. By one of equal form to Śrī (Lakṣmī) - endowed with, is understood. By Bhīṣmaka's daughter Rukmiṇī as the cause, meaning for her marriage, Śiśupāla etc. were properly invited, by Rukmī etc., is understood. Placing his foot on the heads of those Caidya (Śiśupāla) etc. as they watched, meaning overpowering them, with the gāndharva method, with the procedure of mutual agreement, with the desire to be, to marry, Suparṇa means with a beautiful chariot, his own portion Rukmiṇī, as per the statement "In Rāghava's incarnation she was Sītā, in Krishna's birth Rukmiṇī, in other avatars too she is Viṣṇu's inseparable (consort)" etc., like the sun's radiance, his own portion means eternal and inseparable, he carried off. [3]
Kakudminaḥ means bulls with humps. Aviddhanaśaḥ means with unpierced noses. Having tamed the bulls with humps, making them have pierced noses, he married Nāgnajitī, the daughter of King Nagnajit, in a svayaṃvara. Those whose pride was broken by that taming of the bulls, whose pride of "We are strong" was broken, even them desiring, meaning desiring Nāgnajitī, therefore ignorant, the weapon-bearing kings, with his own weapons, with his own divine weapons like Sudarśana etc., himself unharmed, he killed them. The meaning is: Defeating them, he married Nāgnajitī. [4]
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Then from Vṛndāvana, with the desire to fulfill the wish of his parents, he pulled out the lifeless one. ||1|| Having learned the Brahma Veda from Pañcajana's belly, i.e. from the belly of the demon named Pañcajana, from Sāndīpani, spoken once by him, this is the remainder. ||2|| * The third case ending in "Bhīṣmaka's daughter" is for that purpose. For the sake of Bhīṣmaka's daughter Rukmiṇī, summoned by one of equal caste, only qualified by being a Kṣatriya. With the desire to take away the wealth of these Kṣatriyas, placing his foot on their heads - this shows the manner of abducting women. While they watched, Suparṇa, out of supreme bliss - as it is said "Kākutstha established in speech" - thus showing he is of the nature of supreme bliss, Suparṇa indicates this was done without trouble. By the Gāndharva method characterized by conversing with the maiden - this shows the many types of marriage. By "his own portion" it shows what is suitable for him. ||3|| Bulls with unbroken noses and humps. For indicating the time of the bulls' bellowing, it is called svayaṃvara. Moreover, he himself being unharmed, killed those Kṣatriyas who had come for the svayaṃvara - this is the connection. Those with broken pride due to the maiden's self-choice, desiring, longing for the maiden, ignorant, not knowing they were worthy of attaining Krishna, bearing weapons - by this it is understood they were only Kṣatriyas, not bulls. The word "ca" is for conjunction. ||4||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Udbhava said: At the beginning of describing the rāsa-līlā, the chapter on being overwhelmed by love ends. Afterwards, somehow there is external awareness, this should be understood. Then, due to afflicting dear ones etc., and due to the gods etc. being objects of affection, there is pulling away. ||1|| Having reached Pañcajana's belly, bringing the dead one from Yamaloka, he gave - this should be understood. ||2|| The two third case endings are in different relations - by the desire of Bhīṣmaka's daughter. He took away his own portion in the form of Śrī Rukmiṇī. ||3|| He killed his own Arjuna etc. with weapons. The meaning is that among them, due to his own power's influence, he himself killed. "The wielder of Gāṇḍīva caused time to pass" - thus it is explained according to the dialogue in the 10th Canto. ||4||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
In the third, the pastimes in Mathurā and Dvārakā like the killing of Kaṃsa etc. are described. The death of the Kurus is also briefly described. The indeclinable "śam" means happiness. The meaning is: with the desire to bring happiness to his parents. From the high platform, having been struck, then having become lifeless, he pulled - this is to remove the notion of fainting of the parents etc. who could not imagine his death and were afraid. ||1|| The Brahma Veda in detail along with the six limbs etc. Having torn open Pañcajana's belly - with elision of "b" it is the fifth case. Bringing from Yamaloka - this is the remainder. ||2|| "By Bhīṣmaka's daughter" - the third case with the meaning of the sixth. Of Bhīṣmaka's daughter Rukmiṇī, of Śrī, of Lakṣmī directly, having two equal syllables, the two syllables "Rukmi" which express him, by him Rukmi, which kings were summoned - the shortness is archaic. If the reading is "samāhṛtā" the meaning is "brought together". Placing his foot on the heads of which kings, Suparṇa, Garuḍa, took away his own portion, Rukmiṇī, like nectar. Of these, how - in the Gāndharva marriage, which is the method, thus with Śiśupāla as the groom, with the others as the wedding party, by that choosing - this is the meaning. With the desire to be - with the desire to be "I am the groom" and "We are the wedding party". Of those watching cautiously here and there, thinking "Sometimes Krishna may come and abduct the maiden." ||3|| Having subdued the humped bulls with unbroken noses, those kings whose pride was broken by being defeated by those bulls. Even then desiring, longing for the maiden, therefore ignorant kings, he killed with his own weapons, though covered by their weapons, he was unharmed. ||4||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Of his own parents Devakī and Vasudeva, śam means happiness. ||1|| * In detail means with the limbs. ||2|| With Bhīṣmaka's daughter as the instrumental cause, meaning for her marriage. By one of equal caste to Śrī, by Rukmi who has the same name as Rukmiṇī, those who were summoned, properly called, of those watching, placing his foot on their heads, overpowering them, Suparṇa whose going was auspicious with Rukmiṇī's consent, by the Gāndharva method, with the desire to be, with the desire to be married, he took away his own portion, his own - this is the connection. ||3|| * Bulls with unbroken noses and humps. ||4||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
In the third, Krishna's middle activities are described. Thus the creation of the senses, nourishing the authority. ||1|| Indeed the Lord appeared, setting in motion the principles. He expands the entire creation, thus there are so many qualities here. ||2|| Ten senses, four beginning with mind, deities. Twenty-eight forms are described here indeed. ||3||
Having spoken of the birth in Mathurā in the previous chapter, when the activities to be done there were to be described, the residence in Gokula etc. was described in the middle; now the manifest activities are described. There, first it is said that having come from Gokula he killed Kaṃsa - thus "tataḥ" (then). Then having come from Gokula to his own city Mathurā, for the sake of accomplishing the work of bringing happiness to both his parents, joined with Baladeva, having thrown down from the high platform Kaṃsa, the lord of the groups of enemies, having himself fallen on top of him, when he was dead, with the desire to do what was dear to his parents, though killed he dragged him, pulled him. For their desire was fixed thus - who else could do this to him? "With force" - the meaning is that he pulled with great effort so that his limbs would be torn apart. This indeed is the mind of the devotees. Having killed the demon situated in the minds of the devotees, their minds were made calm. When such an activity is done, what arises in their hearts - "We too should do thus, we should remain in expectation of the Lord, the Lord alone will remove the faults situated in the mind and make the mind steady." ||1|| Having thus described the suppression of the wicked, to speak of the protection of the good, it is said that for the instruction of the good he himself fully performed the first dharma characterized by brahmacarya - thus "From Sāndīpani". The omniscient son of Sandīpana, having learned the Brahma Veda from him. "Spoken once" is determined by popular understanding to mean very intelligent, or for the sake of following the rules. "In detail" means along with the limbs for understanding the meaning. Having studied, having completed his education, he gave a gift to the guru. That gift was in the form of a boon, that too in the form of a son, that too previously in the form of one who had died. Previously having reached Pañcajana's belly, the dead son, in the form he was in before death, he gave to him. By the Lord's command, from the moment of death, whatever transformation occurred every moment of the entire aggregate of principles, time reversed all those transformations, then that entire aggregate becomes just as it was before. This indeed is the presiding deity of the mind, for the moon indeed wanes and waxes, and is the cause of sound. ||2|| Having thus spoken of the protection of the good by conduct, it is said that he performed the dharma characterized by the second āśrama by his conduct - thus "samāhutā". By the desire of Bhīṣmaka's daughter, by Rukmi who was of equal caste to Śrī, those who were summoned, having placed his foot on their heads, he took her away by the Gāndharva method. "The Gāndharva and Rākṣasa are remembered as two methods for Kṣatriyas" - thus to accomplish both in the first marriage, in Rukmiṇī's part the Gāndharva method, in the other part the Rākṣasa method due to forcibly abducting the maiden - thus it is said "by the Gāndharva method he took". "Placing his foot on their heads" - what was given to them by relatives, that one is unable to give to many, so whoever is pleasing, or whoever is great, to him it should be given - because this desire had arisen, for its accomplishment he gave his own foot in the form of a substitute for all on all their heads. By this their desire too is justified due to the Lord being the counterpart of all. Or the reading may be "By the form of Rukmiṇī of equal caste to Śrī, those who were brought together". Meaning they came together bewildered by her form, by placing his foot on their heads, in that case their delusion was removed. In the sense that by Bhīṣmaka's daughter as the instrument, by the instrument of equal caste to Śrī, by the Gāndharva method, with the desire to be, those who were brought together, due to being unfixed, the Gāndharva nature is by being the counterpart of all. But forcible abduction of the maiden is indeed the same everywhere. By "while they watched" theft is prevented, or the loss of strength of all is described. By "his own portion" there is no legal fault. By "Suparṇa" it means the Lord himself having assumed the nature of Garuḍa. Thus he took her away like nectar with the desire to do what was dear to his mother. From the words "his own portion" this is the power of knowledge. This alone is the presiding intelligence which is devoted to the Lord alone, the Lord himself having removed all faults, it becomes identified with its own purpose. ||3|| Having thus spoken of marriage in the lunar dynasty, he speaks of the festive marriage in the solar dynasty - thus "kakudminaḥ". Having accepted the humped bulls as the stakes, having broken their noses, having thrown a rope there, having subdued them by pulling, having broken their strength. There too it was a svayaṃvara indeed, not giving after summoning. By this the Gāndharva method which is one's own dharma is indicated. He married Satyā the daughter of Nagnajit. He also states the Rākṣasa nature in her - those whose pride was broken, who had previously come for the svayaṃvara, whose pride was broken by those very bulls in the form of binding agreements. Even though they were such, from the Lord who was the killer of those deadly bulls, desiring to take her away, having excessive longing, therefore ignorant, himself being unharmed, he killed those weapon-bearers with his own weapons. By this, having killed them and bringing her, the Rākṣasa nature is described. This indeed is the deity of intelligence in the form of Brahman. Its faults are of two kinds - fixed and unfixed. The fixed ones created by māyā are characterized by the seven vices. But the unfixed ones are indeed endless. The Lord having removed both kinds, conquers the naked heretics - thus the Veda or dharma, having made that generative deity his own foundation, even by nature the intelligence of those belonging to the Lord does not become concerned with other things. ||4||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Now desiring to explain the third chapter, in the dialogue it is the latter form, but in the scripture, because the twofold creation of elements was spoken of in the previous chapter as divided into that which is to be refined and the refiner, and their contact is through the senses according to the maxim "drawn by the senses to objects", in the absence of refinement there is no proper contact with the Lord's elements, thus there is no accomplishment of the refinement of elements - to show that this is the reason and opportunity for connection, they say: "In the third" etc. "Nourishing" - by this the generation of authority of the two previously mentioned creations of elements is indicated. Because in the section on the Jāteṣṭi sacrifice the significance of number is established, here they state the significance of the number of people: "Āviḥ" etc. It is clear. They state the principles and qualities: "Daśa" etc.
In the first verse. "Manifestation activity" means the activity of incarnation in the form of the four vyūhas. Now how is there mind-ness due to the external nature of activity of the essential form? Anticipating this objection, they state the reasoning: "Of the devotees" etc. And by that, according to the Vedic maxim "Breathing he becomes breath, speaking speech", there is mind-ness, but the pastimes are the instrument and remembrance is the operation - this is the meaning. This should be understood for what follows as well. Now even if there is refinement of that mind, how is there accomplishment of refinement of others' minds? Anticipating this, they say: "In such" etc. "Yad" means "because". ||1|| In "From Sāndīpani". "This" means in the form of the body of the guru's son regurgitated by time. ||2|| In "samāhutāḥ". Intending the word "bubhūṣayā" in the root text to mean "in obtaining", they say: "Bhīṣmaka" etc. Thus the meaning should be understood: "summoned by Rukmi who was the instrumental cause by his own statement, which was the desire for obtaining of these kings caused by Bhīṣmaka's daughter". In "samāhutāḥ" there is Vedic shortening. "By one of equal caste to Śrī" - in Śrīdhara's commentary it is explained: "He by whom there are two equal syllables expressing Śrī Rukmiṇī, he is of equal caste, by him". "Dattam" has kta in the sense of bhāva. "Deyam" means "should be given". How is the foot in the form of a substitute for all? To this they say "because of being the counterpart of all". Because of being the root form of the entire universe; the word "prati" expressing the root form is well-known in words like "pratipustaka". "Delusion" means attachment with Śrī Rukmiṇī's form as the object. In this view they state the root connection: "Bhīṣmaka" etc. In the third connection they state the manner of being Gāndharva: "Gāndharva" etc. "Due to being unfixed" - due to desire being uncertain. Because the Lord is the counterpart of all, wherever there is desire it culminates in the Lord alone, thus the Gāndharva nature of the marriage - this is the meaning. Because it is explained in three ways by Śrīdhara, here too respecting that it is derived in three ways. "Everywhere" means in all three views. Considering the meaning of the section, they state the indicator in the creation of intelligence here: "svabhāgam" etc. Thus the meaning is this is the refiner. They state the nature of what is to be refined: "This alone" etc. ||3|| In "kakudminaḥ". "Tajjanikām" means "that whose birth is from that Veda or dharma". Or "whose birth is from intelligence". Here too the possession of refinement belongs to the Lord alone. This should be understood everywhere. ||4||
Śrī Giridhara-kṛtā Bāla Prabodhinī
Having thus described the childhood pastimes, the royal pastimes that were performed in Mathurā and Dvārakā are described in the third. ||1||
Desiring to bring happiness to his parents Devakī and Vasudeva, that Krishna together with Baladeva, having come from Vraja to the city Madhupura, having thrown down Kaṃsa the lord of groups of enemies from the high royal platform, dragged the dead lifeless one on the earth with force for the satisfaction of his parents. ||1|| Having thus described the suppression of the wicked, to speak of the protection of the good, it is said that for the instruction of the good he himself fully performed the first dharma characterized by brahmacarya - thus "From Sāndīpani". Having learned from the teacher Sāndīpani the Brahma Veda spoken once by him in detail along with the six limbs, he gave to that Sāndīpani a boon in the form of giving his dead son, having brought him from Yamaloka after tearing open the belly of the demon named Pañcajana - this is the connection. ||2|| * He also performed the dharma of the householder stage by his own conduct, thus it is said - "samāhutāḥ". By the daughter of Bhīṣmaka, Rukmiṇī, who was the instrumental cause in the form equal to Śrī Lakṣmī, those kings like Śiśupāla and Jarāsandha who were summoned - the shortness is Vedic - or if the reading is "samāhṛtāḥ" the meaning is "attracted". Although she summoned only Śrī Krishna and not others, still because her beauty alone was the cause of their coming, it is said they were summoned by her alone. Placing his foot on the heads of these assembled kings who were watching carefully thinking "If Krishna comes and takes away the maiden then we must fight with him", with the desire to be with her by the Gāndharva method characterized by mutual agreement, he took away Rukmiṇī who was a portion of Lakṣmī according to statements like "In the birth as Rāghava she was Sītā, in the birth as Krishna she was Rukmiṇī. In other incarnations too she is the inseparable [consort] of Viṣṇu" - this is the connection. There he gives an example - "Suparṇa". As Suparṇa Garuḍa, placing his foot on the heads of Indra etc., took away his portion the nectar, so is the meaning. Or "of equal caste to Śrī" means "he who has two syllables expressing the same as Rukmiṇī is of equal caste to Śrī, Rukmī, by him with Bhīṣmaka's daughter, with their desire to be, with the wish 'Let there be glory'", those who were summoned. There Śiśupāla's invitation was as the groom with the desire to be, but Jarāsandha etc. should be understood as for accomplishing his marriage and for the festival. The rest is the same. ||3|| Bulls with unbroken noses and humps, made the stakes - "To him who will make these bulls have broken noses this maiden should be given" - having subdued them and made them have broken noses, he married Nāgnajitī, the daughter of King Nagnajit, in the svayaṃvara. Those whose pride was broken, whose pride thinking "We are strong" was broken by those bulls or by subduing them, even though they were such, desiring, longing to take the maiden. How did those with broken pride have such desire? To this he says - "ignorant", foolish. The weapon-bearing kings, himself being unharmed by their weapons, he killed with his own weapons. ||4||
Hindī Anuvāda
Description of other divine pastimes of the Lord
Uddhava says—After this, Shri Krishna, desiring to bring happiness to his parents Devaki and Vasudeva, went to Mathura along with Baladeva, and throwing Kamsa, the lord of the host of enemies, down from his high throne and taking his life, dragged his corpse forcefully on the ground. || 1 || * * Having studied the Vedas with all their auxiliary texts, which were recited only once by sage Sandipani, he brought back his dead son from the belly of the demon named Panchajana (from Yamaloka) and gave him as guru-dakṣiṇā (gurudakṣiṇā) (teacher's fee). || 2 || * * Placing his foot on the heads of Shishupala and his allies, who had come there either due to Rukmini's beauty or at Rukmi's invitation, he abducted his eternal companion Rukmini for marriage through the gāndharva (gāndharva) (celestial) method, just as Garuda had brought the pot of nectar, to marry Bhishmaka's daughter Rukmini. || 3 || * * In the svayaṃvara (svayaṃvara) (self-choice ceremony), he tamed seven unbridled bulls and married Nagnjiti (Satya). When foolish kings, feeling humiliated, tried to snatch away the princess by taking up arms, Lord Shri Krishna himself slew them with his weapons without getting injured. || 4 ||
SB 3.3.1-4
