Shrimate Ramanujaya Namah🙏
In Shrimad Bhagwatam,
SB 10.83.41-42.
Here it’s Mentioned that, Mahishis desire Dust of Lord Krishna and Sri.
Who is Sri in this context??
We know that Sri in entire Bhagwatam is Mata Rukmini. Then how come she herself say that she desire dust of her feet?
I seriously want to what this context actually says.
Please help me out in understanding about this.
Shrimate Ramanujaya Namah 🙏
Namaskaram Swami🙏
The Sloka-
ŚB 10.83.40
महिष्य ऊचु:
भौमं निहत्य सगणं युधि तेन रुद्धा
ज्ञात्वाथ न: क्षितिजये जितराजकन्या: ।
निर्मुच्य संसृतिविमोक्षमनुस्मरन्ती:
पादाम्बुजं परिणिनाय य आप्तकाम: ॥ ४० ॥
mahiṣya ūcuḥ
bhaumaṁ nihatya sa-gaṇaṁ yudhi tena ruddhā
jñātvātha naḥ kṣiti-jaye jita-rāja-kanyāḥ
nirmucya saṁsṛti-vimokṣam anusmarantīḥ
pādāmbujaṁ pariṇināya ya āpta-kāmaḥ
Translation:
Rohiṇī-devi, speaking for the other queens, said: After killing Bhaumāsura and his followers, the Lord found us in the demon’s prison and could understand that we were the daughters of the kings whom Bhauma had defeated during his conquest of the earth. The Lord set us free, and because we had been constantly meditating upon His lotus feet, the source of liberation from material entanglement, He agreed to marry us, though His every desire is already fulfilled.
.
ŚB 10.83.41-42
न वयं साध्वि साम्राज्यं स्वाराज्यं भौज्यमप्युत ।
वैराज्यं पारमेष्ठ्यं च आनन्त्यं वा हरे: पदम् ॥ ४१ ॥
कामयामह एतस्य श्रीमत्पादरज: श्रिय: ।
कुचकुङ्कुमगन्धाढ्यं मूर्ध्ना वोढुं गदाभृत: ॥ ४२ ॥
na vayaṁ sādhvi sāmrājyaṁ
svārājyaṁ bhaujyam apy uta
vairājyaṁ pārameṣṭhyaṁ ca
ānantyaṁ vā hareḥ padam
kāmayāmaha etasya
śrīmat-pāda-rajaḥ śriyaḥ
kuca-kuṅkuma-gandhāḍhyaṁ
mūrdhnā voḍhuṁ gadā-bhṛtaḥ
Translation:
O saintly lady, we do not desire dominion over the earth, the sovereignty of the King of heaven, unlimited facility for enjoyment, mystic power, the position of Lord Brahmā, immortality or even attainment of the kingdom of God. We simply desire to carry on our heads the glorious dust of Lord Kṛṣṇa’s feet, enriched by the fragrance of kuṅkuma from His consort’s bosom.
.
ŚB 10.83.43
व्रजस्त्रियो यद् वाञ्छन्ति पुलिन्द्यस्तृणवीरुध: ।
गावश्चारयतो गोपा: पदस्पर्शं महात्मन: ॥ ४३ ॥
vraja-striyo yad vāñchanti
pulindyas tṛṇa-vīrudhaḥ
gāvaś cārayato gopāḥ
pada-sparśaṁ mahātmanaḥ
Translation:
We desire the same contact with the Supreme Lord’s feet that the young women of Vraja, the cowherd boys and even the aborigine Pulinda women desire — the touch of the dust He leaves on the plants and grass as He tends His cows.
Please do Clarify my this Doubt Swami.
I heard that Mata Rukmini is Saying these words that She desires dust of Krishna & Shri.
But According to Bhagwatam, Shri is Mata Rukmini herself. Then why is she saying like this??
And here it’s Mentioned that “Mahishis” are saying these words… So if it’s not Rukmini then who is saying these words?? Were junior wives saying these???
Please explain in detail. It’s little bit confusing.
ShriVijitha amma, namaskaram.
you have quoted the translation: “After killing Bhaumāsura and his followers, the Lord found us in the demon’s prison and could understand that we were the daughters of the kings whom Bhauma had defeated during his conquest of the earth. The Lord set us free, and because we had been constantly meditating upon His lotus feet, the source of liberation from material entanglement, He agreed to marry us, though His every desire is already fulfilled.”
From this my understanding is, these words are spoken by one of the ladies rescued from the prison of Baumasura by Lord Krishna.
The word Mahishi is a collective noun refering to all these great ladies. “mahisi uuchuhu” means “the great ladies spoke” or, one of them spoke on behalf of all of them. From the details given in your post, I presume this representative speaker’s name is Rohiṇī-devi.
adiyen dasan.
Adiyen Dasan swami Namaskaram.
Few people say that Rohini is 9th wive of Krishna. She does she comes under junior wives??
So “Shri” in this verse is Rukmini Mata??
Are junior wives Glorifying Mata Rukmini & Krishna?? Or is this Shri someone else?
I am not an expert on Srimad Bhagavatam topics; so I am not in a position to give authoritative answers. Our Velukkudi Swamy’s reply to a question in another recent post titled “Srima Bhagavatam” gives me some clarity on this; I hope it will help you also.
adiyen dasan.
Srimate Ramnuajaya Namaha,,
Verse 6 and 7 of this chapter..
Śrī Draupadī said: O Vaidarbhī, Bhadrā and Jāmbavatī, O Kauśalā, Satyabhāmā and Kālindī, O Śaibyā, Rohiṇī, Lakṣmaṇā and other wives of Lord Kṛṣṇa, please tell me how the Supreme Lord Acyuta, imitating the ways of this world by His mystic power, came to marry each of you.
So as Kamabandasan swamy has indicated above, Rohiṇī addressed here by Draupadī is , the foremost of the sixteen thousand princesses Lord Kṛṣṇa rescued from the prison of Bhaumāsura.
She is the speaker of the verse 40.
Also “Sri” in Verse 40 refers to Lord Krishna’s consort Srimati RadhaRani.
Adiyen
Thirukachidaasanudasan.
Srimate Ramanujaya Namah 🙏
Isn’t the “Shri” in this verse is Mata Rukmini??
And according to Bhagwatam, “Shri” is Rukmini na.. then how come Radha Rani be here???
And these words are Said by Rohini Devi behalf of 16100 wives.. so Ashtabharya doesn’t have any link with these words na?
But I still can’t understand, how is Radha Rani linked with this context??? Because Bhagwatam Clearly Mentions “Shri” as Mata Rukmini.
Srimathe Ramanujaye Namaha,
My post was based on this reference.
https://vedabase.io/en/library/sb/10/83/41-42/
But perhaps different acharayas have different interpretations.
But the common principle I take from here is they are seeking both the dust of Krishna and his consort, (this could be Mahalakshmi, Rukmini or Radha Rani). Are they all same personalities or different is a very tough topic to understand I suppose.
Dhanyosmi
Adiyen
Thirukachidaasanudasan
Srimathe Ramanujaya namah
Vellukudi swamiku namaskaram.
Adiyen has got one question, Is there any paasuram on Rukmini devi, even everyone are Mahalakshmi, separately for her,adiyen is requesting an answer for this swami. Please forgive adiyen for improper knowledge .
Adiyen Ramanuja Dasyai
Srimathe Ramanujaya Namah,
adiyen came across this pasuram in nachiyaar thirumozhi 1.11.9
615 கண்ணாலம் கோடித்துக் கன்னிதன்னைக் கைப்பிடிப்பான்
திண் ஆர்ந்து இருந்த சிசுபாலன் தேசு அழிந்து அண்ணாந்து இருக்கவே ஆங்கு அவளைக் கைப்பிடித்த பெண்ணாளன் பேணும் ஊர் பேரும் அரங்கமே (9)
615. When Sisupalan wanted to marry Rukmini, after all the arrangements had made, Kannan fought him, took Rukmini with him, and married her. Sriranganathan, the lord of Srirangam, will help me as he helped Rukmani.
Our Velukkudi Swamigal in his Nachiyaar Thirumozhi Upanyasam clearly mentions the given the reference of Sisupalan and marriage arrangement, this is other than Mata Rukmini. Also, he explains why mata’s name is not given and why it’s been generalized. But the ultimate and awesome message in this pasuram as explained by our Swami as per Periyavachan Pillai vyakyanam is that how Perumal is longing more than any of us to get us compared to how much we are longing to get him.
ஆச்சார்யார்களுக்கு பல்லாண்டு!!!
adiyen Ramanuja dasan.
adiyen found more pasurams with reference to Mata Rukmini
309 உருப்பிணி நங்கையைத் தேர் ஏற்றிக் கொண்டு
விருப்புற்று அங்கு ஏக விரைந்து எதிர் வந்து
செருக்கு உற்றான் வீரம் சிதையத் தலையைச்
சிரைத்திட்டான் வன்மையைப் பாடிப் பற தேவகி சிங்கத்தைப் பாடிப் பற (3)
332 நீர் ஏறு செஞ்சடை நீலகண்டனும் நான்முகனும் முறையால்
சீர் ஏறு வாசகஞ் செய்ய நின்ற திருமாலை நாடுதிரேல்
வார் ஏறு கொங்கை உருப்பிணியை வலியப் பிடித்துக்கொண்டு
தேர் ஏற்றிச் சேனை நடுவு போர் செய்யச் சிக்கெனக் கண்டார் உளர் (5)
349 உருப்பிணி நங்கை தன்னை மீட்பான் தொடர்ந்து ஓடிச் சென்ற
உருப்பனை ஓட்டிக் கொண்டிட்டு உறைத்திட்ட உறைப்பன் மலை
பொருப்பிடைக் கொன்றை நின்று முறி ஆழியும் காசும் கொண்டு
விருப்பொடு பொன் வழங்கும் வியன் மாலிருஞ் சோலையதே (1)
2. Periya Thirumozhi 4.6.8
1305 ஏவு இளங் கன்னிக்கு ஆகி இமையவர்-கோனைச் செற்று
கா வளம் கடிது இறுத்துக் கற்பகம் கொண்டு போந்தாய்
பூ வளம் பொழில்கள் சூழ்ந்த புரந்தரன் செய்த நாங்கைக்
காவளம்பாடி மேய கண்ணனே களைகண் நீயே-8
3. Thiruvaimozhi 7.10.6
3557 ஒன்றும் நில்லா கெடும் முற்றவும் தீவினை உள்ளித் தொழுமின் தொண்டீர்!
அன்று அங்கு அமர் வென்று உருப்பிணி நங்கை அணி நெடும் தோள் புணர்ந்தான்
என்றும் எப்போதும் என் நெஞ்சம் துதிப்ப உள்ளே இருக்கின்ற பிரான்
நின்ற அணி திருவாறன்விளை என்னும் நீள் நகரம் அதுவே (6)
adiyen
