Rukmini Ji says:
‘O Mukunda, O Lion Amongst Men (Nara-Simha), which wise girl from a noble family would not seek you out as her husband, considering the fact that you are unparalleled in family lineage, character, personal charm, knowledge, youth and affluence (All qualities which a girl seeks in her husband).’
By referring to Krishna as ‘Mukunda’, Rukmini Ji is referring to his physical charm, meaning one whose face (mukha) beams like a jasmine flower (kunda). The second epithet of Narasimha is however not as soft, preparing him in advance to the challenge she next inspires him with:
‘I have therefore chosen you as my husband. Oh Lotus-Eyed Dear Lord!, I have submitted myself unto you. Please do take accept me as your wife. Let not Shishupala pollute me with his touch, much like a jackal would pollute a share which actually belongs to a lion, the king of all animals.’
By calling him out as ‘Lotus-Eyed’, Rukmini is signifying that even though she is tormented by the fire of separation, it is by meditating on his lotus-eyes that she cools her agitation. Next, proceeding psychologically, Rukmini Devi first informs Krishna that her surrender at his feet is total, and then spurs him into action outlining her fear that if Shishupala managed to marry her, it would lead to a loss of Krishna’s prestige, just like when a jackal makes away with the lion’s share. If so happened this would be in clear violation of the promise made by God himself in the Ramayana:
“It is my vow to grant protection to those who come to me saying: "I am yours" (Valmiki Ramayana 6.18.33).
Actually the word Shishupala means ‘one who rears (pala) children (shishu)’, implying the entire worldly cycle of marrying, earning, begetting children etc. Hearing of Krishna’s qualities and having lost his heart to him, the Jiva is not prepared to be wedded to a ‘Shishupala’ husband, wanting nothing less than Krishna himself. However, complete surrender (Sharanagati) is a fundamental requirement before such a union can take place.
Next Rukmini clearly says that the ultimate goal of any religious activity (Dharma) is not material gain, but union with Lord Krishna:
"If in this birth and also previous ones, I have properly worshipped the Almighty Lord Krishna through my Puja, Vedic sacrifices, acts of charity, observances of religious vows and penances, services to Brahmins and Gurus, may Krishna come forward to marry me, so that no ‘Shishupala’ can claim my hand. "
With this verse, Goddess Lakshmi in her form as Devi Rukmini, makes it clear that the goal of any Dharmic activity is to generate loving Bhakti for the highest God Krishna. The Bhagavata Purana says at another place:
‘The result of all Dharma, when correctly performed, is to generate interest in the adventures of Lord Krishna. If this does not happen, then such a Dharma would count as futile labor only.’ (1.2.8)
How do we know that we are following our Dharma properly? By its results. If it inspires us to hear and know more about the Lilas of Lord Krishna, which eventually will give rise to an immense and constant surge of affection for him, then we can safely say that we have been correctly performing our Dharma.
Thus Dharma generates love for Krishna, which is then amply reciprocated by him. Rukmini Ji further says:
‘O! Ajita, tomorrow when my marriage celebrations are about to begin, come secretly with your army, and defeating the armies of Shishupala, marry me, winning me over with your valor.’
The epithet Rukmini uses for Krishna here is ‘Ajita’, meaning one who is invincible (A-Jita). Even though as Lakshmi she is obviously aware that Krishna does not require the support of his army to defeat anyone; however, since he is in his Lila-Avatara, he has to conform to the role he is playing. Thus also the statement about winning her ‘by paying the price of his valor’. As a king, Krishna is expected to be valorous, and winning over a maiden by display of force was an accepted norm for the ruling-classes.
Significantly, the word used here for ‘defeating’ the armies is ‘Nirmathya’, which also means churning. In this manner does Rukmini remind him that he is as much Maha-Vishnu as she is Lakshmi, and he should achieve her once again as he had by churning the ocean (Exotic India Article of the Month November 2008).
She then proceeds to ask him a question, answering it herself:
‘You may be wondering how you can carry me, who lives deep inside the security of the inner chambers of her palace, without first killing my relatives? The solution to this is as follows: According to our family custom, a day before the wedding, the bride-to-be goes to a temple outside the city for worshipping goddess Parvati.’
Rukmini Ji leaves it that, implying that it would be convenient for Krishna to carry her away from there. Finally, she lays bare the intensity of her desire for the Supreme Lord:
‘O Krishna, if I am unable to bathe myself in the dust of your lotus feet, I shall give up my life by performing severe austerities, and continue to perform them in all my future births until I am able to obtain your grace.
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