Source
Texts:
Lord
Krishna Teases Queen Rukminî.
Text
1
The son of
Bâdarâyana [Vyâsa] said: 'Once
comfortably sitting, positioned on her bed was He, the
Spiritual Master of the Universe, served by Rukminî who
fanned Him, the Husband, together with her female
companions.
S'rî
Bâdarâyani said: Once, in the company of her
maidservants, Queen Rukminî was personally serving her
husband, the spiritual master of the universe, by fanning
Him as He relaxed on her bed.
Text
2
This
then was His play: that He, as the Supreme Controller that
sends forth, protects and devours the universe, indeed was born
to defend His own rule [*]
as the Unborn Lord among the Yadus [see also
6.3:
19].
The
unborn Personality of Godhead, the supreme controller, who
creates, maintains and then devours this universe simply as
His play, took birth among the Yadus to preserve His own
laws.
Text
3-6:
In
that private part of the palace so brilliant, hung with strings
of pearls and resplendent with a canopy, with lamps made with
jewels, with jasmine flower garlands swarming with humming
bees, with the light of the spotless moon filtered through the
openings of the lattice windows, with the fragrance carried by
the wind from the grove of pârijâta trees wafting
the atmosphere of the garden and with the exciting scent
produced from aguru escaping from the window openings, o King,
served she her Husband, the Controller of All Worlds,
comfortably seated on an excellent pillow of the bed that shone
white as the foam of milk.
Queen
Rukminî's quarters were extremely beautiful, boasting
a canopy hung with brilliant strings of pearls, as well as
effulgent jewels serving as lamps. Garlands of jasmine and
other flowers hung here and there, attracting swarms of
humming bees, and the spotless rays of the moon shone
through the holes of the lattice windows. As aguru incense
drifted out of the window holes, my dear King, the breeze
wafting the scent of the pârijâta grove carried
the mood of a garden into the room. There the Queen served
her husband, the Supreme Lord of all the worlds, as He
reclined upon an opulent pillow on her bed, which was as
soft and white as the foam of milk.
Text
7
Taking
a yak-hair fan with a jeweled handle from the hand of a
maidservant fanned the goddess her Master with it performing
worship.
From
her maidservant's hand Goddess Rukminî took a yak-hair
fan with a jeweled handle, and then she began to worship her
master by fanning Him.
Text
8
Next
to Krishna with the rumour of her ankle bells she appeared
beautiful with her rings, bangles and fan in her hand and her
garment with its tip concealing her breasts red of the kunkum,
the glow of her necklace and the priceless belt she wore on her
hips.
Her
hand adorned with rings, bangles and the câmara fan,
Queen Rukminî looked resplendent standing near Lord
Krishna. Her jeweled ankle-bells tinkled, and her necklace
glittered, reddened by the kunkuma from her breasts, which
were covered by the end of her sâri. On her hips she
wore a priceless belt.
Text
9
Seeing
her appearing as the goddess of fortune having no other goal,
she who pleased and smiling with her locks, earrings and jewels
around her neck and her bright and happy face, for the sake of
His pastime corresponds with bodies to His assuming of forms
[**],
gave the Lord a nectarine smile and spoke.
As
He contemplated her, the goddess of fortune herself, who
desires only Him, Lord Krishna smiled. The Lord assumes
various forms to enact His pastimes, and He was pleased that
the form the goddess of fortune had assumed was just
suitable for her to serve as His consort. Her charming face
was adorned with curling hair, earrings, a locket on her
neck, and the nectar of her bright, happy smile. The Lord
then spoke to Her as follows.
Text
10
The
Supreme Lord said; 'O princess you were desired by kings,
rulers of the world of beauty, strength and generosity who were
abundantly endowed with great powers, influence and
opulence.
The
Supreme Lord said: My dear princess, you were sought after
by many kings as powerful as the rulers of planets. They
were all abundantly endowed with political influence,
wealth, beauty, generosity and physical strength.
Text
11
Rejecting
those suitors at hand like S'is'upâla and others who mad
of Cupid were handed by your brother and father, do I wonder
why you've chosen Us so unlike them.
Since
your brother and father offered you to them, why did you
reject the King of Cedi and all those other suitors, who
stood before you, maddened by Cupid? Why, instead, did you
choose Us, who are not at all your equal?
Text
12
Afraid
of the kings, o lovely-browed one, and gone to the ocean for
shelter [to Dvârakâ], have We, of enmity
with the ones in power, practically abandoned the royal
see.
Terrified
of these kings, O lovely-browed one, We took shelter in the
ocean. We have become enemies of powerful men, and We
practically abandoned Our royal throne.
Text
13
O beautiful
eyebrows, women usually have to suffer who take to men whose
behavior is uncertain in following a path not acceptable to
normal society.
O
fine-browed lady, women are usually destined to suffer when
they stay with men whose behavior is uncertain and who
pursue a path not approved by society.
Text
14
We without a
thing always very dear to those who also have nothing are
therefore as a rule indeed not so popular with the rich, they
rarely worship Me, o fine-waisted lady.
We
have no material possessions, and We are dear to those who
similarly have nothing. Therefore, O slender one, the
wealthy hardly ever worship Me.
Text
15
Marriage and
friendship is there between two people equal in property,
birth, influence, physique and prospects and never ever between
a superior and an inferior [in this]!
Marriage
and friendship are proper between two people who are equal
in terms of their wealth, birth, influence, physical
appearance and capacity for good progeny, but never between
a superior and an inferior.
Text
16
O princess of
Vidarbha, this, not able to look into the future, you didn't
know, having chosen Us so void of good qualities Who are
praised by beggars out of their mind!
O
Vaidarbhî, not being farsighted, you didn't realize
this, and therefore you chose Us as your husband, even
though We have no good qualities and are glorified only by
deluded beggars.
Text
17
Now please
accept for yourself a husband that indeed is suitable, a first
class noble by whom you can get all your wishes fulfilled in
this life and the next.
Now
you should definitely accept a more suitable husband, a
first-class man of the royal order who can help you achieve
everything you want, both in this life and the next.
Text
18
S'is'upâla,
S'âlva, Jarâsandha, Dantavakra and other kings all
hate Me, o beautiful thighs, and so does your elder brother
Rukmî.
Kings
like S'is'upâla, S'âlva, Jarâsandha and
Dantavakra all hate Me, O beautiful-thighed one, and so does
your elder brother Rukmî.
Text
19
To dispel of
them, blinded by the intoxication of their power, the pride and
arrogance were You by Me taken in a marriage, o good one; We
did it to remove the power from the wicked [see also
B.G.
4: 7].
It
was to dispel the arrogance of these kings that I carried
you away, My good woman, for they were blinded by the
intoxication of power. My purpose was to curb the strength
of the wicked.
Text
20
We indifferent
to home and body indeed do not hanker for wives, children and
wealth; We remain completely satisfied within Ourselves like a
light engaged in no activity.'
We
care nothing for wives, children and wealth. Always
satisfied within Ourselves, We do not work for body and
home, but like a light, We merely witness.
Text
21
S'rî
S'uka said: 'The Supreme Lord, saying this much as the
destroyer of the pride of her who as His beloved thought
herself inseparable, then stopped.
S'ukadeva
Gosvâmî said: Rukminî had thought herself
especially beloved by the Lord because He never left her
company. By saying these things to her He vanquished her
pride, and then He stopped speaking.
Text
22
From
the Master of the Lords of the Three worlds, her own Beloved,
had she, the goddess, never before heard such an unpleasant
thing, and with a growing fear at heart started she, trembling
with a terrible anxiety, to sob [see
s'ikshâshthaka verse 6
&7].
Goddess
Rukminî had never before heard such unpleasantries
from her beloved, the Lord of universal rulers, and she
became frightened. A tremor arose in her heart, and in
terrible anxiety she began to cry.
Text
23
With
her most delicate foot glowing red of her nails scratching the
earth, and with her tears smearing her eye makeup and
sprinkling the red kunkuma powder on her breasts, stood she
still, face downward, with her speech checked by her extreme
sorrow.
With
her tender foot, effulgent with the reddish glow of her
nails, she scratched the ground, and tears darkened by her
eye makeup sprinkled her kunkuma-reddened breasts. There she
stood, face downward, her voice choked up by extreme
sorrow.
Text
24
Of
her great grief, fear and anguish not thinking clear anymore,
slipped her bangles and fan from her hand and fell, with her
mind disrupted swooning, her body suddenly to the ground with
her hair scattering, like she was a plantain tree blown over by
the wind [see rasa].
Rukminî's
mind was overwhelmed with unhappiness, fear and grief. Her
bangles slipped from her hand, and her fan fell to the
ground. In her bewilderment she suddenly fainted, her hair
scattering all about as her body fell to the ground like a
plantain tree blown over by the wind.
Text
25
Seeing what,
not being understood, the full import of His joking meant to
the bondage of divine love of His beloved, felt the Supreme
Lord, merciful Krishna, sorry for her.
Seeing
that His beloved was so bound to Him in love that she could
not understand the full meaning of His teasing, merciful
Lord Krishna felt compassion for her.
Text
26
Stepping down
from the bed picked He, with four arms, her quickly up and
wiped He, gathering her hair, her face with His lotus
hand.
The
Lord quickly got down from the bed. Manifesting four arms,
He picked her up, gathered her hair and caressed her face
with His lotus hand.
Text
27-28
Wiping her
tear-filled eyes and breasts smeared by her tears, put He, o
King, His arm around her who chaste had no other object of
desire. The Master, the Expert in Pacification, consoled
compassionately her who, so pitiable with her mind confounded
of His clever joking, had not deserved this with the Goal of
the Pure Ones.
Wiping
her tear-filled eyes and her breasts, which were stained by
tears of grief, the Supreme Lord, the goal of His devotees,
embraced His chaste wife, who desired nothing but Him, O
King. Expert in the art of pacification, S'rî Krishna
tenderly consoled pitiable Rukminî, whose mind was
bewildered by His clever joking and who did not deserve to
suffer so.
Text
29
The
Supreme Lord said: 'O Vaidarbhî, don't be unhappy with
Me, I know you're fully dedicated to Me, My dearest, I acted in
jest to hear what you would say.
The
Supreme Lord said: O Vaidarbhî, do not be displeased
with Me. I know that you are fully devoted to Me. I only
spoke in jest, dear lady, because I wanted to hear what you
would say.
Text
30
I
so wanted to see the face of love with lips trembling in
agitation, glances cast from the corners of reddish eyes and
beautiful brows knit together.
I
also wanted to see your face with lips trembling in loving
anger, the reddish corners of your eyes throwing sidelong
glances and the line of your beautiful eyebrows knit in a
frown.
Text
31
To
spend time joking with one's beloved is indeed for a mundane
householder the greatest thing to achieve in family life, o
timid one of temperament.'
The
greatest pleasure worldly householders can enjoy at home is
to spend time joking with their beloved wives, My dear timid
and temperamental one.
Text
32
S'rî
S'uka said: 'She, Vaidarbhî, o King, thus completely
pacified by the Supreme Lord, understanding His words to be
jocular gave up her fear of being rejected by her
Beloved.
S'ukadeva
Gosvâmî said: O King, Queen Vaidarbhî was
fully pacified by the Supreme Personality of Godhead and
understood that His words had been spoken in jest. Thus she
gave up her fear that her beloved would reject her.
Text
33
Bashfully
with a charming smile looking the Supreme Lord in the face
addressed she, o descendant of Bharata, with affectionate
glances the Best of All Men.
Smiling
bashfully as she cast charming, affectionate glances upon
the face of the Lord, the best of males, Rukminî spoke
the following, O descendant of Bharata.
Text
34
Srî
Rukminî said: 'Well so be it indeed with this what You
said o Lotus-eyed One; where, unequal to the Supreme Lord, am I
in comparison to the Almighty One who takes pleasure in His own
glory, to the Controller, the Supreme Lord of the Three
[principal deities] - where do I myself stand whose
feet because of her material qualities are held by
fools?
S'rî
Rukminî said: Actually, what You have said is true, O
lotus-eyed one. I am indeed unsuitable for the almighty
Personality of Godhead. What comparison is there between
that Supreme Lord, who is master of the three primal deities
and who delights in His own glory, and myself, a woman of
mundane qualities whose feet are grasped by fools?
Text
35
True,
You did, o Urukrama [Lord of the Greater Order], as if
You'd be afraid of the modes, lay Yourself down in the ocean,
always in the pure awareness of the Supreme Soul battling
against the badness of the material senses and have, just as
Your servants, rejected the position of a
king
as being of blind ignorance [see also Sadgosvâmy
Âshthaka verse four
and s'ikshâshthaka
verse 4].
Yes,
my Lord Urukrama, You lay down within the ocean as if afraid
of the material modes, and thus in pure consciousness You
appear within the heart as the Supersoul. You are always
battling against the foolish material senses, and indeed
even Your servants reject the privilege of royal dominion,
which leads to the blindness of ignorance.
Text
36
For
sages who relish the honey of Your lotuslike feet is Your path,
that for animals in a human form for sure is impossible to
comprehend, not quite clear because - [so one may
wonder] - are they, otherworldly posing with activities to
the Supreme Controller [of Time], o All-powerful One,
therefore following You [as a person]?
Your
movements, inscrutable even for sages who relish the honey
of Your lotus feet, are certainly incomprehensible for human
beings who behave like animals. And just as Your activities
are transcendental, O all-powerful Lord, so too are those of
Your followers.
Text
37
You indeed are
without possessions, You beyond Whom there is nothing and to
Whom even the enjoyers of tribute headed by Brahmâ pay
tribute; persons physically satisfied do, blinded by their
status, not know You as their death, but to the great enjoyers
are You the One most dear as they just the same are also to You
[see also 1.7:
10].
You
possess nothing because there is nothing beyond You. Even
the great enjoyers of tribute - Brahmâ and other
demigods - pay tribute to You. Those who are blinded by
their wealth and absorbed in gratifying their senses do not
recognize You in the form of death. But to the gods, the
enjoyers of tribute, You are the most dear, as they are to
You.
Text
38
You
indeed are the ultimate goal comprising all the goals of human
life, You are the very Self longing for Whom intelligent
persons discard everything; Your association, o Omnipotent one,
is appropriate to them and not to a man and woman in lust being
happy and unhappy.
You
are the embodiment of all human goals and are Yourself the
final aim of life. Desiring to attain You, O all-powerful
Lord, intelligent persons abandon everything else. It is
they who are worthy of Your association, not men and women
absorbed in the pleasure and grief resulting from their
mutual lust.
Text
39
You,
the Supreme Soul of all the Worlds giving away Your Self, of
Whose prowess speak the sages who gave up on the staff [of
wandering, becoming Paramahamsa's, see 5.1*],
have thus by me been chosen in rejection of those masters of
heaven, born on the lotus [Brahmâ] and ruling
existence [S'iva], whose aspirations are destroyed by
the force of Time generated from Your eyebrows. What [then
would I, next to You, have] of others?
Knowing
that great sages who have renounced the
sannyâsî's danda proclaim Your glories, that You
are the Supreme Soul of all the worlds, and that You are so
gracious that You give away even Your own self, I chose You
as my husband, rejecting Lord Brahmâ, Lord S'iva and
the rulers of heaven, whose aspirations are all frustrated
by the force of time, which is born from Your eyebrows. What
interest, then, could I have in any other suitors?
Text
40
Foolish
those words of You taking shelter in the ocean out of fear, o
Gadâgraja,
You who by twanging Your S'ârnga drove back the kings in
taking me, Your proper tribute, away the way a lion snatches
his share away from the animals [see also jalpa
10.47:
12-21].
My
Lord, as a lion drives away lesser animals to claim his
proper tribute, You drove off the assembled kings with the
resounding twang of Your S'ârnga bow and then claimed
me, Your fair share. Thus it is sheer foolishness, my dear
Gadâgraja, for You to say You took shelter in the
ocean out of fear of those kings.
Text
41
For
want of You have the kings Anga [father of Vena,
4.13:
47],
Vainya [Prithu, 4.23],
Jâyanta [Bharata, 6.7:
11],
Nâhusha [Yayâtî, 9.19],
Gaya [15.15:
6-7]
and others abandoning their crown, their absolute sovereignty
over their kingdoms, entered the forest, o Lotus-eyed One; how
could they, fixed on Your path in this world, be of
trepidation?
Wanting
Your association, the best of kings - Anga, Vainya,
Jâyanta, Nâhusha, Gaya and others - abandoned
their absolute sovereignty and entered the forest to seek
You out. How could those kings suffer frustration in this
world, O lotus-eyed one?
Text
42
What
woman would take shelter of another man, once having smelled
the by the saints described aroma of Your lotus feet where
Lakshmî resides and that for all people bestow
liberation; what mortal woman with the insight to ascertain
what's best for her, would not take You seriously as the Abode
of All Qualities, and go for one who is always in great fear
[of his false ego]?
The
aroma of Your lotus feet, which is glorified by great
saints, awards people liberation and is the abode of Goddess
Lakshmî. What woman would take shelter of any other
man after savoring that aroma? Since You are the abode of
transcendental qualities, what mortal woman with the insight
to distinguish her own true interest would disregard that
fragrance and depend instead on someone who is always
subject to terrible fear?
Text
43
For
Him, You Yourself, have I chosen as the Ultimate Master and
Supreme Soul of All Worlds to fulfill our desires in this life
and the next [see
last
verse s'ikshâshthaka];
may there for me who wandered on different paths be the shelter
of Your feet which, indeed approaching their worshiper, award
with liberation from the untrue.
Because
You are suitable for me, I have chosen You, the master and
Supreme Soul of all the worlds, who fulfill our desires in
this life and the next. May Your feet, which give freedom
from illusion by approaching their worshiper, give shelter
to me, who have been wandering from one material situation
to another.
Text
44
Let
the kings You mentioned, o Acyuta, be of those women in whose
homes they are like asses, oxen, dogs, cats and slaves and
whose ears never came close to the core of You Who vex Your
enemies; You Who are sung and discussed in the scholarly
assemblies of Mrida [the gracious one or S'iva] and
Viriñca [the pure one beyond passion or
Brahmâ]
O
infallible Krishna, let each of the kings You named become
the husband of a woman whose ears have never heard Your
glories, which are sung in the assemblies of S'iva and
Brahmâ. After all, in the households of such women
these kings live like asses, oxen, dogs, cats and
slaves.
Text
45
The
woman who's not smelling the honey of Your lotus feet has a
totally bewildered idea; she worships as her partner a living
corpse covered by skin, whiskers, bodily hair, nails and
head-hair with inside flesh, bones, blood, worms, stool, mucus,
bile and air.
A
woman who fails to relish the fragrance of the honey of Your
lotus feet becomes totally befooled, and thus she accepts as
her husband or lover a living corpse covered with skin,
whiskers, nails, head-hair and body-hair and filled with
flesh, bones, blood, parasites, feces, mucus, bile and
air.
Text
46
Let there be, o
lotus-eyed one, my steady attraction to the feet of You more
taking pleasure in the True Self than in me, You who for the
increase of this universe assume an abundance in passion and
with Your glance in that looking at me indeed show us the
greatest mercy [see also 10.53:
2].
O
lotus-eyed one, though You are satisfied within Yourself and
thus rarely turn Your attention toward me, please bless me
with steady love for Your feet. It is when You assume a
predominance of passion in order to manifest the universe
that You glance upon me, showing me what is indeed Your
greatest mercy.
Text
47
factually
I don't consider Your words false o Killer of Madhu, it is sure
often so that with a maiden [as I with the kings] the
attraction raises as it once happened to Ambâ
[daughter of the king of Kas'ito attracted to S'alva, see
Mahâbhârata and
note
9.22:
20*].
Actually,
I don't consider Your words false, Madhûsudana. Quite
often an unmarried girl is attracted to a man, as in the
case of Ambâ.
Text
48
A
promiscuous woman is even married attracted to newer and newer
men; being intelligent should one not keep to an unfaithful
woman as with keeping her one will be fallen in both cases
[of this and the next
life, see also
9.14:
36].'
The
mind of a promiscuous woman always hankers for new lovers,
even if she is married. An intelligent man should not keep
such an unchaste wife, for if he does he will lose his good
fortune both in this life and the next.
Text
49
The
Supreme Lord said: 'All that you replied is correct indeed;
what I have said fooling you, o princess, was for My want of
hearing you on this, o saintly lady!
The
Supreme Lord said: O saintly lady, O princess, We deceived
you only because We wanted to hear you speak like this.
Indeed, everything you said in reply to My words is most
certainly true.
Text
50
Whatever
benedictions you hanker for to be freed from lust, o fair one,
are there, o auspicious one, always for you indeed being
exclusively devoted to Me.
Whatever
benedictions you hope for in order to become free of
material desires are ever yours, O fair and noble lady, for
you are My unalloyed devotee.
Text
51
O
sinless one, I've seen your pure love and adherence in vows to
the husband; as far as words could upset you, could your mind
attached to Me, not be diverted.
O
sinless one, I have now seen firsthand the pure love and
chaste attachment you have for your husband. Even though
shaken by My words, your mind could not be pulled away from
Me.
Text
52
Those
falling for civil status who worship Me with penances and
following vows, are, lusty of nature, bewildered by the
illusory energy of Me, the Controller of the Final
Beatitude.
Although
I have the power to award spiritual liberation, lusty
persons worship Me with penance and vows in order to get My
blessings for their mundane family life. Such persons are
bewildered by My illusory energy.
Text
53
O
reservoir of love, for those who with obtaining Me, the
Treasure of Emancipation, less fortunate desire of Me, the
Master of that, only material treasures which are there even
for persons living in hell, is it, because they are obsessed
with sense gratification, [then also] hell what suits
them best [see also 3.32,
and 7.5:
32].
O
supreme reservoir of love, unfortunate are they who even
after obtaining Me, the Lord of both liberation and material
riches, hanker only for material treasures. These worldly
gains can be found even in hell. Since such persons are
obsessed with sense gratification, hell is a fitting place
for them.
Text
54
Fortunately,
o mistress of the house, were you rendering the constant
faithful service to Me that gives liberation from a material
existence, the service which especially for tricky women with
bad intentions, caring for their own lifebreath only and
delighting in cutting off [relations] is something most
difficult to do.
Fortunately,
O mistress of the house, you have always rendered Me
faithful devotional service, which liberates one from
material existence. This service is very difficult for the
envious to perform, especially for a woman whose intentions
are wicked, who lives only to gratify her bodily demands,
and who indulges in duplicity.
Text
55
In
my palaces can I find no wife as loving as you, o respectful
one; you who at the time of her own marriage disregarded the
kings that had arrived; you by whom, having heard the true
stories, a brahmin carrier was sent to Me with a confidential
message.
In
all My palaces I can find no other wife as loving as you, O
most respectful one. When you were to be married, you
disregarded all the kings who had assembled to seek your
hand, and simply because you had heard authentic accounts
concerning Me, you sent a brâhmana to Me with your
confidential message.
Text
56
When
your bother was disfigured being defeated in battle
[10.54]
and on the appointed day of the marriage ceremony [of
Aniruddha, her grandson, see next chapter] got killed
during a gambling match, you suffered unbearable sorrow from
Us, but afraid of separation you didn't say a word and by that
were We conquered by you.
When
your brother, who had been defeated in battle and then
disfigured, was later killed during a gambling match on
Aniruddha's wedding day, you felt unbearable grief, yet out
of fear of losing Me you spoke not a word. By this silence
you have conquered Me.
Text
57
When,
with the messenger sent with the most confidential bidding to
obtain My person, I was delayed, wanted you, thinking this
world all empty, to give up this body that would be suited for
no one else [see 10.53:
22-25];
may that [fortitude] stand in you with Us rejoicing in
response.'
When
you sent the messenger with your most confidential plan and
yet I delayed going to you, you began to see the whole world
as void and wanted to quit your body, which could never have
been given to anyone but Me. May this greatness of yours
remain with you always; I can do nothing to reciprocate
except joyfully thank you for your devotion.
Text
58
S'rî
S'uka said: 'This way in conjugal conversations imitating the
human world took the Supreme Lord pleasure in enjoying Himself
with Ramâ.
S'ukadeva
Gosvâmî said: And so the self-satisfied Supreme
Lord of the universe enjoyed with the goddess of fortune,
engaging her in lovers' talks and thus imitating the ways of
human society.
Text
59
Similarly
behaving like a householder in the residences of the other
queens, did the Almighty Lord and Spiritual master of All the
Worlds carry out the duties of a family man.'
The
almighty Lord Hari, preceptor of all the worlds, similarly
behaved like a conventional householder in the palaces of
His other queens, performing the religious duties of a
family man.
*
The Sanskrit word used here is setu: it means bridge, dam,
boundary limit, thus in this context His guidance, religion,
rule and law.
**
Spoken by S'rî Parâs'ara in the Vishnu
Purâna there is, so S'rîla S'rîdhara
Svâmî reminds us, a verse confirming this one:
devatve
deva-deheyam
manushyatve ca mânushî
vishnor dehânurûpâm vai
karoty eshâtmanas tanum
"When
the Lord appears as a demigod, she [the goddess of
fortune] takes the form of a demigoddess, and when He
appears as a human being, she takes a humanlike form. Thus the
body she assumes matches the one Lord Vishnu takes."
