#rukmi

[skyred-blog]

I can't find anywhere in the epic that says Vijaya's bow (Rukmi's and Karna's bow) is Shiva's bow, but instead, it's Indra's bow (Karna said this himself). Can someone give me the answer because I heard a long time ago that Vijaya is Shiva's bow?

#sincere question #karna #rukmi #Mahabharata

[latent-thoughts]

A beautiful piece of art (I'm unable to find the artist) depicting Shri Vasudev Krishna carrying Princess Rukmini Devi to his chariot in the kingdom of Vidharbh (her homeland). She had sent him a letter in secret, expressing her love and devotion for him, asking him to come and take her to his kingdom as his bride. Her eldest brother, Rukmi, had arranged her marriage elsewhere, against her wishes. But she wanted to marry Shri Krishna.

Ultimately, her wishes prevailed because he came to Vidharbh in his chariot and whisked her away in front of everyone, including her brothers.

#vasudev krishna #krishna #kanha #rukmini #princess rukmini #rakhumai #krishna x rukmini #Mahabharat #mahabharata #romance #gopiblr #desiblr ki gopiyan

[krishakamal]

𝐃𝐈𝐕𝐘𝐀 𝐀𝐑𝐀𝐍𝐘𝐀

— Dwarkadhish x Dwarakeshwari

🦚 SYNOPSIS : When Krishna can't see his priya frowning in sadness, so, he comes up with a way to cheer her up.

🦚 KAMAL'S NOTE : This is just a work of fiction and nothing to do with the actual events. I just wanted to write something for Maa Rukmini and Krishna since there is not much. Hopefully I didn't cross the line. This fic made me hate the word 'hand' to be honest 😮‍💨. The devider is from this post.

Kamalnayan = Lotus like eyes, Sri = Mahalakshmi/Rukmini, Nupur = Anklet, Aradhya = Adored one, Arya = Honorable one.

Sweet wind blew past the raven locks, forcing them to dance on the rhythm with it. Dwarakeshwari, Rukmini Maharani, sat on the edge of the majestic water fountain. Her hand playing with the rippling cold water. The full moon shone brightly in the night's sky. The reflection of the moon in the water made Rukmini appear glowing.

Everything happened so suddenly. One day, she was writing a letter to Kanha to come and save her and the next she is now married to the said Manohari. Few days ago she came to Dwarka with her husband. People here are loving and welcoming to her but Rukmini could not help but miss her father and brothers.

Since day one she was their beloved princess but everything changed when Rukmi decided to prioritise his political friends and hate towards Krishna over her. Going against Rukmini, he rejected Krishna when he asked for her hand in marriage and then he fixed her marriage to that demon, Shishupal. Still, Rukmini loved her brother and wanted the best for them.

"Can't sleep?"

A sweet voice broke the silence of the night. Her hand stopped it's action. Rukmini heard quite footsteps advancing towards her as her heartbeat sped up. Even after loving him for years and being married to hi, Rukmini couldn't help but blush whenever he was around her.

Krishna walked up to Rukmini and sat right behind her. Their eyes met through the waters reflection but Rukmini averted her eyes away as a feeling of shyness took over, making Krishna chuckle. His wife, his Sri, can look into others eyes and put them in their places but she can't even look her Shyam. Oh! How much he yearns to see those beautiful kamalnayan.

"Could not sleep?" Krishna asked again, this time even more softer.

Rukmini nodded her head, giving him a quiet 'hum'. Krishna dipped his hand in water. Taking her hand in his, Krishna swayed them, feeling water pass through their fingers.

"So, what is bothering my beloved?"

Rukmini remained silent for a moment before speaking, "I was thinking about my people back home."

"Is that so?" Krishna wishpered, "Do you regret marrying me and coming he—"

Before he could finish, Rukmini had turned around and slammed her hand over his mouth, "What are you saying Madhav? I can never."

Rukmini felt his lips curling up into a smile against her palm. Krishna held her hand by his both hands and brought them down. But instead of letting go, Krishna clutches it even firmer.

"You are finally looking at me."

Rukmini gasped at the realisation and all the heat raised up her cheeks. As she quickly looked, Krishna took her chin between two fingers and made her face him again. Rukmini kept her head down.

Hay Bhagwan! My shy wife. Madhav thought to himself.

"Would you like to go somewhere......With me?" Krishna asked.

Rukmini nodded her head without any hesitation. Krishna stood up and held out a hand for her, "Sri?"

Rukmini placed her hand in and got up. Then Krishna started leading them out of the golden palace. They walked for at least 60 vighaṭi but neither of them seemed to mind. By day Krishna is mostly busy with work and Rukmini also has to play the mother goddess she is.

They don't get much time to spend together other than the night. They walked through the furnished road, hand in hand, under the starry night. At the end of the city was a forest. Krishna led her into it.

Moonlight failed to enter through the cover of tall tree branches. As the forest went darker, Rukmini, unknowingly, brought herself closer to Krishna. Though Krishna saw that, he didn't say anything because seeing how shy his Sri is, she might pull away.

"How far is the place, Madhav?" Rukmini asked when the road seemed to be endless. They couldn't stay out long. As the king and queen of Dwarka, work was already on their shoulders.

"Just a little more Sri." Krishna whispered, giving her hand a firm squeeze.

They walked a little more when Krishna suddenly stopped. Rukmini looked at him confused. Krishna released her hand and held up the jewelled flute. As Rukmini held the flute with care, Krishna went behind her and palmed over her eyes.

"Ma-Madhav?"

"Just a little more to go." Krishna whispered in her ear.

Rukmini trusted and started forwarding. Losing the ability to see, her other senses became stronger. The forest was silent. The sweet sound of their nupur chiming echoed through the silent woodland accompanied by occasional hooting of owls.

Krishna came to an abrupt stop, "Ready?"

Rukmini nodded impatiently, "Yes, Madhav."

Krishna slowly removed his hands. A bright light blinded Rukmini for a moment. She blinked her eyes to adjust to the light and when she saw scenery before her all she could do was gasp in surprise.

The place was glowing compared to the rest of the dark forest. Fireflies dancing with each other. Beautiful flowers are blooming all over the place. Birds like peacocks, parrots, owls, flying like it's broad daylight. Then there is deers, red panda, horses and many more playing like friends.

"Madhav, what place is this? This looks like it is Vaikuntha."

"This place is Divya aranya. Do you like it?"

"This place is heavenly. Why didn't you bring me here earlier?" Rukmini breathed out, failing to look away.

Krishna sat on the ground with his hack leaning on a big tree. While Rukmini admired the magical forest, Krishna admired his ārādhya. Her eyes sparkled like gold, taking in everything. When she was done she came and sat beside Madhav.

"How did this come here?" Rukmini felt like a child, seeing the world for the first time even though she herself was Devi Mahalakshmi.

"That…….is a story for another time. Just know that there was this man who created this place because he couldn't see his priya frowning in sadness." Mischievousness swimmed in his eyes.

Rukmini smiled with a knowing look. She really had completely forgotten about her previous sadness with her brother. Which gave Krishna relief. The last thing he wanted was for her to be sad. That too in his presence.

Rukmini felt a different sense of boldness as she dropped her head on his shoulder. When the sun goes up they will be pulled into the same work routine. So, Rukmini wanted to savour these moments as much as possible.

"Can we stay here a little longer?" Rukmini asked softly and he replied back, "As long as you want."

Rukmini's eyes fell on the flute in her hand, the divine flute that everyone praises.

"Arya, you have never played your flute for me, have you?"

Krishna laughed, "Every rag, every sur, every dhun that I play, is for you, my Sri. If not you, then I have no reason to even exist."

He sure is a ladies' man. Rukmini thought as her cheeks became red.

Rukmini gave him his flute back, "Play something for me, won't you, Arya?"

"Anything for you, Sri."

Krishna took the flute, placing his lips on it, he started playing the most madhur dhun she had ever heard. The aranya became more joyful, birds danced with the melody, animals became hypnotised with how enchanting it was.

And Darkeswari drifted into the dreamland with her head resting on her beloved's shoulder and hearing the madhur dhun.

© 𝐊𝐑𝐈𝐒𝐇𝐀𝐊𝐀𝐌𝐀𝐋 𝟐𝟎𝟐𝟑, 𝐀𝐋𝐋 𝐑𝐈𝐆𝐇𝐓𝐒 𝐑𝐄𝐒𝐄𝐑𝐕𝐄𝐃 — all content rights belongs to KRISHAKAMAL. Do not plagiarize any works and do not repost or translate onto any other sites.

All the rights and credits of the characters, gifs, songs and pictures used here belongs to their rightful owners.

#krishmini #—Krishakamal #kamal writes #vishnu #hindu mythology #mahabharat #hindublr #hindu gods #hindusim #hinduism #Krishna #rukmini #krishna x rukmini #dwarka #sanatan dharma #madhav #lakshmi #Lakshmi Narayan #rukmini x shyam

[sambhavami]

Ehi Murare - Rukmini (Part 1)

A strong gale shook the temple gates as the princess of Vidarbha took feeble steps outside the stone complex. She felt faint by the step. That is it. Today will be my last on this earth, she said to herself. Trembling at the knees, she descended the cold stairs, supported by her maids. A thick haze had enveloped her. Or was it just a mirror pointing to her future? She could not tell anymore. She looked around at the flowers adorning the temple walls and the steps. Though soft, they felt like thorns to her feet. Head bowed, to to hide the overwhelming tears, she stepped under the intricately carved gate. The stone maidens embroiled in passionate embraces seemed to mock her. The stone-carved heroes were laughing at her. Of course! You deserve this derision, fool! You thought he, the king of all kings, the leader of the new world would come for you? How stupid you are! And why should he? Who are you but a simple maiden? You did not even dare to accept your love for him in front of your family! You do not deserve him in any way!

“Are you feeling alright, Kumari?” Startled, Rukmini stared. She had collapsed under the gate. All of her maids surrounded her with fans and glasses of water.” Kumari, should we send a message to the Yuvaraj? He can come and pick you up?”

“NO! Do not call my brother!” Rukmini heard herself say, “I’m alright, thank you.”

Rukmini trudged but a few steps when the world before her swayed again. Through the swirl of fog and dust, she saw a pair of lotus eyes staring at her, strong hands clasped around her waist. Could this be him? Then she heard a honey-sweet voice, “You haven’t had anything to eat. Have you?” She could barely nod. She had refused to eat anything from the morning. “Okay, so I am Krishna. You sent me a message through Sridama the priest, remember? You wanted me to pick you up from here?”

Her vision was beginning to clear up. She nodded weakly at the peacock-feathered smile. “Well, then you’d rather hop on and sit tight because I am going to speed!” With a sleek motion, he swirled her up on the golden chariot and leapt onto the driver’s seat. He waved at one awestruck man ogling at them. “Hey, Shishupal! Remember me? Lost a couple of arms last time we met, now, didn’t you?” Shishupal’s expression changed from a surprise to furious and finally a blur.

For some distance, they travelled in silence. The wheezing of the wind, the whirring of the chariot wheels, and the clucking of the horses’ hoofs all clicked harmoniously. Rukmini stared at her abductor’s crown. The peacock feathers flapped in the air as his curly locks got increasingly entangled. Rukmini still could not process all that had happened. Am I truly free? No matter how hard she tried, she could not shake off that eerie feeling. Then the clucking of another pair of hoofs drew menacingly close. Her heart sank once more as the familiar voice grew louder and louder spitting slurs with each breath. 

“That your brother huh?” He asked.

“Yes,” Rukmini mumbled. “I’m sorry.” 

With a loud screech, their chariot came to a stop. The horses neighed angrily. Krishna turned; his face was grim now. “What did you say?” He asked. His face seemed to be burning with a growing rage. Rukmini gulped, “I-I’m sorry.”

“I heard. Now, you listen, and you listen clearly. Never dare apologize to me again. Now let’s go teach your brother some manners, shall we?” Rukmini followed him quietly. Her brother, Yuvaraj Rukmi was already loading his bow. Letting out a little scream, Rukmini took a few steps back. To her horror, Krishna had also drawn a long sword. For the better part of an hour, she watched horrified as Rukmi and Krishna fought back and forth, their anger growing by the second. I did not want this! She watched her brother slowly lose the hack of the duel while a huge army led by a man wielding a golden mace drew closer. It was his brother, Balarama. She turned just in time to see her brother, Rukmi, on his knees, held by his hair, Krishna shivering in rage, the famed Sudarshana chakra in his hand. In a jiff, she found herself clutching his feet, sobbing and begging for her brother’s life.

Immediately Krishna knelt beside her, letting go of her brother. Wiping her tears, he said, “It’s okay princess, I will let him live. Please relax. I just want to avenge the insult he meted to you by promising your hand in marriage without your consent, that’s it.” Rukmini’s throat had gone dry. She found herself unable to speak. She just kept pressing his hands, hoping her prayer showed in her eyes. “Okay, since this is your wish, I will let him live, but he cannot go scot-free.” He smiled, “And as his soon-to-be brother-in-law, don’t you think I should educate him about the consequences of his wrongdoings? I feel it as my right.” Rukmini looked on as Krishna approached the now tightly bound Rukmi, grinning ear-to-ear. “So, Mr. Brother-in-law, let's hear the apology?” Wincing, Rukmi let out an angry murmur of apology. “Okay, and don’t you think that hairstyle is a bit outdated? Since you are not a very valiant young man, between bullying your little sister and hiding behind Jarasandha and his cronies, I think you must give up some of those luscious locks now.” Rukmini watched in incredulity as with a fluid motion of an arrow, Krishna shaved half of Rukmi’s head and moustache.

Chuckling loudly, Balarama opened Rukmi’s bondage and shooed him off on his half-broken chariot. Rukmini felt a warm hard across her shoulder. Finally, she managed a faint smile. While they bent down to seek Balarama’s blessings, he laughed and said to her, “Vaidarbhi, here’s something that might give you some hope. Your husband is not always Sudarshana-angry. Mostly he’s just this-lock-of-hair-level angry. I don’t know if it would help, but I am usually the angrier one in the scene.” Krishna chuckled back at him, “Now, Dau. If I could have some privacy with my wife?”

“Yes, sure! Have me drive out a hundred miles in the middle of the night, fight a hell of a battle and then demand privacy with your, may I mention, not-as-yet wife?! You, mister, will board your chariot and do not let me catch you parked anywhere before you've reached Grandpa’s palace. And you, sister, will keep him in check because the next time he disturbs my sleep, I break his neck.”

Grinning sheepishly, Krishna helped Rukmini onto his chariot, an arm around her waist. Rukmini blushed bright red, “Well, at least, I know not to apologize anymore!” She hid her face at the crook of his neck as Balarama reached out and pulled down the privacy curtains as the chariot rolled forward.

#krishna #original writing #fanfic #mahabharata #hindu mythology #ashtabharya #rukmini #Ehi Murare

[incorrectmahabharatquotes]

Drama in Dwarka - Part II

Rukmavati: Father has sent Rochana with a request that she and Aniruddh get married.

Krishna: No absolutely not! This is a terrible idea...

Rukmini: Why is this a terrible idea?

Krishna: Because your brother hates me! And believe you me, the feeling is not unreciprocated.

Rochana: But I want to marry Aniruddh!

Krishna: Yeh poori family paagal hai. Vidarbha rajya ke saare paagal mere ghar me hai. Yes...all of them...Kuch toh apne paas rakh lete Rukmi Bhaiya!

Link to the original post here.

#submission #incorrect quotes #incorrect mahabharat quotes #hindu mythology #krishna #rukmini #dwarka #rukmavati #I'm tired #mod s is always tired #mod: s

[thereader-radhika]

Malayadhwaja Pandyan in Mahabharata

Pandya, who dwelt on the coast-land near the sea, came accompanied by troops of various kinds to Yudhishthira.

This Pandya king is addressed by two names in the epic - Malayadhwaja and Sarangadhwaja. 'Malaya' and 'Saranga' both mean "sandalwood" and the name is derived from the Tripuranthaka aspect of Shiva, who made Malaya mountains (named for the Sandal trees that grow on it) his yoke during the burning of the triple cities. He is a very fascinating character.

During Yuddhishtira's Rajasuya, Pandya and Chola monarchs brought gifts which were accepted, but they were not allowed inside.

And the Kings of Chola and Pandya, though they brought numberless jars of gold filled with fragrant sandal juice from the hills of Malaya, and loads of sandal and aloe wood from the Dardduras hills, and many gems of great brilliancy and fine cloths inlaid with gold, did not obtain permission (to enter).

Discrimination! Discrimination!

His country was annexed by Vrishnis at some point and his father was killed by Sri Krishna himself.

It was he [Krishna] that slew King Pandya by striking his breast against his . . .

He yearned for vengeance and trained under the renowned teachers of that era for that purpose. Even if he couldn't have killed Krishna, he was capable of causing great damage, as we can see later. But he listened to good counsel and gave up his revenge fantasies for the greater good. Very admirable indeed.

The mighty Sarangadhvaja . . . his country having been invaded and his kinsmen having fled, his father had been slain by Krishna in battle. Obtaining weapons then from Bhishma and Drona, Rama and Kripa, prince Sarangadhvaja became, in weapons, the equal of Rukmi and Karna and Arjuna and Achyuta. He then desired to destroy the city of Dvaraka and subjugate the whole world. Wise friends, however, from desire of doing him good, counselled him against that course. Giving up all thoughts of revenge, he is now ruling his own dominions.

One can even say that Malayadhwajan became a karmayogi before Krishna advised Gita to Arjunan, by not chasing personal glory and fighting selflessly for the people who were consistently bad to his clan.

Praised as "hardly inferior to Indra on the field of battle" and "followed when he fights by numberless warriors of great courage", Malayadhwajan led one of the 7 akshauhinis of the Pandava faction and fought valiantly until the 16th day of the battle. I don't understand what was he doing with those Pandavas who wouldn't let him or his father (I not sure about the timeline) enter the Rajasuya yajnasala.

On the 16th day, as he was destroying Karna's army which "began to turn round like the potter's wheel", Ashwatthama challenged him to one-to-one combat. When he fought Ashwatthama, Karna destroyed the army that surrounded him and Ashwatthama destroyed his chariot, as his arrows were unable to pierce the King himself. The epic says that Ashwatthama was quite excited by this fight and didn't slay Pandyan when he got an opening because he wanted to fight for some more time. Malayadhwajan climbed a stray elephant and threw lances at Ashwatthama who narrowly escaped with his beautiful crown shattered. This infuriated him and he killed the king, his elephant and the final six warriors that followed their Lord.

At this, Ashvatthama blazed up with exceeding rage . . . and took up four and ten shafts capable of inflicting great pain upon foes. . . with three the two arms and the head of the king, and with six he slew the six mighty car-warriors, endued with great effulgence, that followed king Pandya . . .

@celestesinsight @willkatfanfromasia @sambaridli @harinishivaa @sakhiiii @whippersnappersbookworm @favcolourrvibgior @sampigehoovu @ambidextrousarcher

#hinduism #hindu mythology #tamilculture #mahabharata #Pandya #hindu #hindublr #krishna

[mooonboy]

Rukhmini to Rukmi: no no stop. you come into my house and insult me and my husband who by the way is not that dramatic

Krshna, recreating the lion king opening scene with baby abhimanyu: it's the circleeeeee of life!

#HE DID THIS #and now im sad because he probably wanted to do this with baby pradyumna;_; #lemme go cri #desiblr #desi tag #bengblr #hindu mythology #krishna #rukmini #mahabharata x 2000s media #modern family x mahabharata #incorrect mahabharat quotes #mahabharat #mahabharata #modern family #cameron tucker #cam and mitchell #mitchell tucker pritchett

[demonkidpliz]

Babe, wake up, new story just dropped on balaramerchela. This has around five chapters. The first chapter is now up. New chapter up every Friday. I see you people on my blog reading my new stories. Drop in in the comments and say hi and let me know if you like them!

#mahabharat #starbharat #bhagvat puran #krishna #rukmini #draupadi #krishna x rukmini #hindu mythology #mythological fiction #siwt

[ramayantika]

Greetings!

Will you do a Krishna x Oc(Aarnika)?

He is the king of Dwarka and everyone loves him including the princess of his enemy's kingdom who is Aarnika.She is a very beautiful princess and heard a lot about Krishna's glories from her friends and fell in love with him without seeing him.She knew her father wouldn't allow this so tried to conceal her feelings but failed miserably.Her misery only increased when her father arranged her marriage with Rukmi(Rukmini's brother).She didn't want to marry him as she knew he wasn't a good man and most importantly she loved Krishna, so in a desparate attempt she sends Krishna a letter confessing her love to him and pleading him to save her from this marriage as she would rather die than marry anyone except Krishna.(inspired from Rukmini Krishna's real life story)

Thank you 😊

Okay so I am replying to this ask after a very long time. The year is about to end, but I do have a good news. After brainstorming and approving and cancelling ideas I finally joined my ideas in my head and formed a story

So yes this story is going to have its first chapter in a couple of days. Plus there will be slow updates because I am giving only 30 mins of my day to write since neet and all but yes I will post this story

Btw I am going to change a few things like how they meet and all because I don't want it to be exactly similar to rukmini's story

#ask #writing #Krishna x reader #mahabharat fics

[ilmacore]

when you and your friend make two roleplaying characters that look like Rukmi and Baldau, who hate each other until there's some weird tension... I think the Mahabharata has changed for some reason I'm crying with laughter... Wtf jsjssjjssjsjwdjd

#ilmastuff #roleplay #Mahabharata?????

[koramil06kersana]

Melebihi Quota, 79 Peserta Ikuti Bimbingan Teknik Juru Sembelih Halal (JULEHA) di DPKH Brebes Brebes - Dinas Peternakan dan Kesehatan Hewan (DPKH) Kabupaten Brebes bekerjasama dengan Dewan Pinpinan Daerah Juru Sembelih Halal Kabupaten Brebes, menggelar adakan Bimbingan Teknis Juru Sembelih Halal (Juleha) dengan tema Juru Sembelih Halal Mendukung Sertifikasi Produk Halal 2024 di aula Jabres Kantor DPKH Brebes, Jalan Taman Siswa no. 28, Gandasuli, Brebes, Jawa Tengah. Kamis (08/09/2022). Kegiatan bimtek tersebut digelar selama dua hari di dengan Materi Teori 13 Unit Kompetisi SKNI 2014 dan Praktek di Rumah Pemotongan Hewan (RPH) Jatibarang, Kamis-Jum’at (8-9/09), serta dihadiri Kepala Dinas Peternakan dan Kesehatan Hewan Kabupaten Brebes drh. Ismu Subroto, MSi, Kepala Kementerian Agama Kabupaten Brebes yang diwakili Makmur Roziki, M.PdI, dan Ketua Dewan Pimpinan Wilayah Juru Sembelih Halal (JULEHA) Jawa Tengah Eri Gunarto. Acara yang diikuti 79 peserta dari berbagai wilayah dalam dan luar kabupaten tersebut juga dihadiri drh. Endah Rukmi Yulianti (SUBKOOR POH & KPH) mewakili Kepala Dinas Peternakan dan Kesehatan Hewan Provinsi Jawa Tengah. Penyelenggaraan acara tersebut diketuai oleh Ujang TSM, SH dari anggota Kodim 0713 Brebes. Dalam hal ini, Dalam hal ini menjadi Juleha di Masjid dan keluarga diwaktu-waktu tertentu dan Idul Adha. Dalam sambutannya, Ketua Penyelanggara mengatakan “Berkeinginan bagi Juleha yang ada di Brebes agar mengantongi Sertifikat Juleha guna mendukung pemerintah dalam Sertifikasi Produk Halal Tahun 2024, Brebes baru pertamakalinya menyelenggarakan pelatihan dan juru sembelih halal menjadi suatu profesi atau pekerjaan yang lebih dibutuhkan di masyarakat”. Tuturnya. Harapannya dengan diadakannya bimbingan atau pelatihan untuk menyambut Idul Adha tersebut dapat tercapainya sertifikasi lembaga seperti yang diinginkan oleh BPJPH. "Saya kira perlu diadakan pelatihan lagi untuk menyambut Idul adha. Sentra Halal Kemenag Kabupaten Brebes mempunyai kapasitas apa yang diinginkan oleh BPJPH tersertifikasi lembaganya sehingga nanti lebih bagus lagi," kata Ujang. https://www.instagram.com/p/CiTwqDQvwsF/?igshid=NGJjMDIxMWI=

[thedrewway]

No turning back "The Journey" will be attacked each an every day fam Let's GOOOOOOOO 👈🏾 #quittingisnotanoption #determination (at Towson, Maryland) https://www.instagram.com/p/CdjXe-RukmI/?igshid=NGJjMDIxMWI=

#quittingisnotanoption #determination

[indiantiquest]

. . Rukmini sends a letter through her confidential Brahman Sunandha, to be handed over to Lord Krishna . . Rukmini's parents wanted to marry Rukmini, her brother proposed that she be married to his friend Shishupala, the crown prince of Chedi. Rukmini, who had overheard the conversation was horrified and immediately sent for a brahmana, Sunanda, whom she trusted & asked him to deliver a letter to Krishna. She asked Krishna to come to Vidarbha and kidnap her to avoid a battle where her relatives may be killed. She said that he may wonder how will he accomplish this without any bloodshed, considering that she is in the inner apartments of her palace, but the solution to this problem was that she would have to visit the temple of Goddess Girija, who is their family deity. Rukmini asked that he use this occasion to claim her. Krishna, having received the message in Dwarka, said to brahmana, Sunanda that "Just as Rukmini's mind is fixed on Me, My mind is fixed on her. I can't even sleep at night, She has dedicated herself exclusively to me and her beauty is flawless. I will bring her here after thrashing those worthless kings in battle, just as one brings a blazing flameout of firewood". He then immediately set out for Vidarbha with Balarama, his elder brother . . Image credits- Ravi Varma Story line credits - Wikipedia . . #krishna #rukmini #sunandha #rukmi #balarama #dwaraka #marriage #love #poems #loveletter #baghavatham #story #krishnaleela #lovebirds #lordkrishna #lakshmi #lovestory #storyofindia #epic #oldworld #hinduism #stories #vidarbha #temple #godess #girija #myantiquestory #antiquestory https://www.instagram.com/p/CP6BTJXp_sk/?utm_medium=tumblr

#krishna #rukmini #sunandha #rukmi #balarama #dwaraka #marriage #love #poems #loveletter #baghavatham #story #krishnaleela #lovebirds #lordkrishna #lakshmi #lovestory #storyofindia #epic #oldworld #hinduism #stories #vidarbha #temple #godess #girija #myantiquestory #antiquestory

[sambhavami]

The Lost Flute - Part 12 (Backwards and Forwards)

Almost a year had passed since sage Durvasa's fateful visit to Dwarika. The news of Rukmini's pregnancy had spread through the palace overnight like Satyabhama's passion project- the unruly vines enveloping nearly every royal palace wall that burst into blossoms at the turn of every season. Yashoda had once again delayed her departure, albeit with lighthearted complaints about having to unpack her bags every time she tried to leave. Rukmini's sister-in-law had come over to stay for the duration of the pregnancy, with her husband tagging along sourly. Even though Rukmi had glared at Krishna the entire time, he had still cried upon meeting his sister and kissed Manmatha's forehead while exclaiming how much the young boy resembled his 'uncle'. Rukmini hadn't bothered to tell him about the adoption, and neither had Rukmavati.

Additionally, Krishna had successfully gotten a proposal banning alcohol on the island of Dwarika to pass in the parliament, and Balarama had left on an angry pilgrimage, after a blowout row with Krishna regarding the same. Subhadra, inspired by Yashoda, had taken to churning out colourful sweaters at an alarming rate, despite the marked absence of a winter season in the seaside mansions. While no one had batted an eye when the entire royal family had received matching sweaters from her quarters, Krishna had finally deemed it necessary to have a talk with her when all the ministers had turned up panting, to a parliamentary session, wearing matching blue and yellow sweaters in the sultry summer heat. Vasudeva had taken up primary residence in Prabhasa where liquor was still aplenty, and Krishna had attempted to have a productive conversation with his mother after having given up on the prospect for almost a decade.

---

When Krishna had entered Devaki's darkened chambers in the beginning, he had been taken aback anew by the apparent neglect of the rooms. However, he had known, even then, better than to override the wishes of his mother, who preferred the rooms just as they were. Inside this coven, he had found his mother seated on her bed, playing with her 'children'. Having been imprisoned for the better part of her life, Devaki had gotten used to further enclosing herself within an imaginary world- one where she had never lost control of her own life. As Devaki had grown more and more terrified of the real world, she had wrapped herself in the imaginary one. In Devaki's mind, her six older children remained alive and thriving, and Devaki spent most of her time immersed in this perfect world she had constructed for herself. Here, even though decades had passed, her children never aged, and never died. 

Krishna liked to come to her at least once a week, spending hours playing with her pretend children, for he couldn't bring himself to break her illusion. Not that he hadn't tried. When he was younger, he had often appealed to his mother's common sense, in an attempt to drag her back to reality, but over time had made peace with their peculiar arrangement that allowed them to have some semblance of a civil relationship.

When he was younger, Krishna would return from these visits almost in tears. Most of the time, Devaki would be so engrossed in her own world, that she would fail to even recognize her living son. Those days, Krishna would run to seek refuge in Rohini's arms, only to be thrown back into the unforgiving field of battle. Now, Krishna just went along with whatever Devaki wished on a particular day, only gently nudging her with the latest news of their family now and then.

"You're not my son, Krishna. I don't know why everyone keeps saying that! You're God, right?" Devaki would implore, in between her plays, "You saved me, and my boys!"

"Yeah," Krishna would nod, forcing a smile through profound sadness, "But that's a secret, remember? To the rest of the world, I am your son, and the only one, mind you!"

One day, Devaki had asked him, "Why wouldn't you let me take the boys out for a walk? You said there was a beach!" Devaki had been brought to Dwarika in a closed palanquin. She had insisted upon never opening the shutters 'lest the enemy take her sons away'. Hence, while she had heard the waves from her room, she had never actually felt the ocean at her feet.

"Yes," Krishna had said as his eyes had lit up, "You and I should definitely take a walk on the beach. I'd love to show you all the nice spots, and the boats, and the shops!"

"But what about the children? You said children aren't allowed on the beach!" Devaki had asked innocently.

"Yes! There are strong winds, that might blow them away!" Krishna had nodded, "They'll be fine alone for an hour. I can call a nanny, and then you and I could go!"

Devaki had shook her head sadly, "I cannot leave them even for a second! No matter what you tell me."

"Okay!" Krishna had backed off. He always steered clear of actually upsetting her.

"Let's not, then." He had said instead, "How about instead, I open that window? Your rooms are all sea-facing, you know! You could see the ocean from right here!"

Devaki had shook her head, "I don't know! What about the wind?"

Krishna had held her palms in his, " You and I will hold the boys' hands very tightly! How about then?"

Devaki had nodded. Although she hadn't been fully convinced, dread always creeping up at the back of her neck, she also hadn't been able to bring herself to completely disregard this young man's suggestions. Even though she wasn't quite sure why, she always intrinsically trusted him. Krishna, on the other hand, had been glad for every little victory he had gotten. Throwing open the wide window, he had invited the frail woman to come closer to him. Devaki had stood transfixed, taking in the petrichor of the waves that crashed on the rocks, her palms still curled around her imaginary children. Krishna too had stood by the window, feeling the fresh breeze wash over his face, looking over occasionally at his mother's face, who still remained six children away.

As Krishna had watched, Devaki's palms had fallen to her side, lax against her plain dress. Her gaze had been fixed upon the sky, now bursting with colour, as the sun neared the horizon against the sparkling, dancing ocean. It had seemed as though, just for a second, she had forgotten about the children. Krishna had inched closer, carefully placing a hand on her shoulder, "You know, mother, I just wanted you to know this: I understand what happened now. What truly happened. With you. With father."

Devaki had looked up at him quizzically, "How would you know? You're God. You know nothing!" She finished, almost on the brink of anger. It seemed as though, for a split second, she had remembered her reality, and Krishna had turned away, leaving the subject at that.

---

Krishna stood by the gate leading up to Devaki's bedroom, leaning on the door frame as he watched his mother shuffle from cupboard to cupboard in her room, muttering quietly to herself.

Ever since he had gotten her to trust the open window, Devaki had added more colour to her quarters and wardrobe. She had even asked to be sent some more clothes and had finally begun taking an interest in the colours and fabrics. Krishna, overjoyed, had sent over Jambavati and Satyabhama along with an entire entourage of tailors and jewellers the very moment he had received her request.

Drawing up courage, Krishna finally walked in, a bright smile on his lips. Devaki laughed as she greeted him, dragging him to the open window. "I'm matching your ocean today!" She exclaimed as she twirled around, showing off her turquoise dress.

Krishna laughed at his mother's lighthearted display. He lightly ran his fingers over different sapphire-based jewellery sets Devaki had spread out on her dressing table as she looked at him expectantly. Krishna's smile turned playful as he pulled out an ethereal necklace with sparkling pearls enclosed in bright, pale shells. Devaki gasped in joy as she laid the necklace against her neck and turned to the mirror.

Krishna peered over her head. Good feet and a half taller than his mother, he whispered encouragements as Devaki tried on the necklace.

"Why'd you buy it though?" She asked, "Not that I don't love it, but any occasion?"

Krishna smiled, happy wrinkles forming around his sparkling eyes, "I- well, a beautiful little girl recently came into our lives. This," He pointed to the necklace, "Is in her honour." Krishna drew in a deep breath as he waited for his mother's reaction.

Devaki nodded as she stepped backwards, leaning back against her bedpost, eyes downcast. Krishna watched her intently as she processed the news. "Good for you," She whispered after a long silence. She  "Good that she is born now. No one can snatch her away from you!"

Krishna smiled and nodded despite his eyes watering. He hadn't told her about his son. He had meant to, after a few days. After the tragedy, he hadn't found the courage to inform Devaki. Then, time had rolled and rolled, and the appropriate time to tell her had slipped farther and farther away.

"I do treat you very harshly, don't I?" said Devaki, seemingly out of nowhere, catching Krishna off-guard. He still shook his head, laughing charmingly.

"Be honest," she continued, "This old me: you hadn't bargained for this when you came to live with us!"

Krishna gingerly put an arm around her, "Maybe you were not exactly what I imagined you to be, but you've been fantastic. No regrets!" He added, laughing, in an attempt to steer from the conversation. "Allow me to apologize nevertheless." She whispered as she leaned into his embrace, while Krishna stared blankly at the rolling ocean outside the window. Any emotion slipping by, and he might have just broken down. And that display of weakness was probably the last thing his mother needed.

Krishna sighed. He didn't have much of a choice. He spoke after a minute of silence, "Did I ever tell you about Pradyumna?"

"No? Who is he?" Devaki asked.

"Was," Krishna whispered hoarsely. He recounted, painstakingly steering around the more gory details. By the end, Krishna found his palm enclosed in Devaki's. Her grip was painful, but it made Krishna more grateful than anything. Rising slowly, Devaki gently planted a kiss on his forehead, before wrapping him in a warm embrace, with her chin resting on his head.

"I thought Gods were above these human troubles?" Devaki asked after a while, gently stroking his hair.

"God. Human. Wretched life either way." Krishna tutted.

"Yes, it is." Devaki smiled sadly. Oddly, she felt much closer to the young man seated before her, "So, you said you have a daughter now." It seemed for a brief interval their roles had been reversed. 

It was Devaki now, who attempted to lighten the mood, "What did you call her?"

"Charumati," Said Krishna, relishing every syllable of the name he had chosen himself, "Would you like to meet her?"

"Not today," Devaki smiled, "But yes." Even though she had managed to pull herself together for a brief moment, she did not feel she could hold herself much longer. She wanted to be happy, but it was tough to be happy when the ghosts of the past surrounded her at all times. How could she bring herself to be part of a celebration when she couldn't promise to be happy?

#krishna #hindu mythology #original writing #balalrama #fanfic #devaki #mahabharata #vrindavan #the lost flute #india #desi tumblr

[raat-jaaga-paakhi]

(D)Evolution of Rukmini-Harana

This I wrote while brainstorming in the beginning of this month to centre my brain on what we know of Rukmini, so I could write her with (dis)regard to the texts. And what I found out in my Ruk-foray, was simultaneously intriguing and repelling. Tagging my Mahabharata people, if you want to go on Rukmini’s journey through the scriptures and the later kavyas (ancient fanfiction, guys) and don’t mind my snarky commentary in between as I try to be as analytical as possible (Warning: Strong Opinions and Wtf Moments!) – @avani008 @parlegee @incurablescribbler @shaonharryandpannisim @ambitiousandcunning​ @glyphenthusiast​ @mayavanavihariniharini @allegoriesinmediasres @walburgablack​ @jigyask​ @heyifinallyhaveablog @1nsaankahanhai-bkr from the top of my head. Under the cut, for this is detailed. 

Mahabharata

Rukmini-Haran legend is outlined in several places: that Sabha scene we all seem to love unanimously, Krishna-Draupadi in exile, Arjuna describing Krishna’s feats, and in Udyoga parva when Rukmi comes to help in the war. Other times, she is mentioned as mother of Pradyumna (in fact, Pradyumna’s name is mostly replaced by “son of Rukmini”). Only details being: Rukmini was meant to be Shishupala’s, Krishna came, abducted her, fought off Rukmi who had taken an oath to not return without killing him, Rukmi builds Bhojakata due to his defeat. Rukmi is mentioned a few times to have learned battlecraft from a kimpurusha Druma (whose name is often written as Drona, eliciting confusion between Dronacharya of Hastinapur), from whom he gets Indra’s bow which is said to be equal to Gandiva and Sharnga.

- BORI CE Mbh, Translated by B. Debroy.

He comes with an akshauini to Pandavas’ camp where he is welcomed warmly enough, until he opens his big mouth and says, “Dudes, if you all are afraid of the Kauravas, I can help!” Insert big, smug smile. Krishna is present, but silent. Arjuna speaks, reminding Rukmi that he sought no help from anyone at multiple times (he goes harcore here *grins*), and wouldn’t need the same now, esp. from one like him. Disappointed Rukmi goes to Duryodhana’s camp where he’s rejected for, er, being the Pandavas’ reject and for his big mouth. Yeah. He, like Balarama, remains neutral. (Interesting that it’s Balarama who kills him, later.)

- BORI CE Mbh, Trans. By B. Debroy

There is no letter, no mention of a swayamvara, no love, nothing, sticking to Mahabharata’s rather dry style, which if stripped of its mystical elements would be a cold, clean historical narrative.

Apology: I am not giving any more screenshots (except for Bhaagavat, because it has some rather nice parts), for this would become…far too long to handle for even me. I promise you can take my word for it. 

Harivamsa

Considered an “appendix” (khila) to Mahabharata, it contains the legend of Rukmini in the greatest of details. @parlegee​ would love to hear that her fic kalyanakirti, where Rukmini and Krishna have an early meeting before the letter and all, does have some solid basis. The legend in narrated in two separate parts: swayamvara and harana. Sadly, the first part doesn’t get into the BORI CE Harivamsa, but that is made understandable by Dr. Bibek Debroy, who comments the Harivamsa editing is indiscriminate and lacking in quality w.r.t. cutting down events, as compared to the precise and thoughtful editing of Mahabharata proper, at the very beginning of his translation. Thus, the omission, I guess. I am giving a rundown for this is what we will refer back to as we compare the later versions. (For reference, go to Mahabharata Resources online.) 

Swayamvara part – 

Rukmi arranges for Rukmini’s swayamvara, calling his boys and excluding Krishna (ofc), of which Krishna gets wind and arrives in class with Garuda. He is welcomed—notedly not by the king, as opposed to rules of hospitality—by his relative/father Kaisika, outside of the capital of Vidarbh in Kaisika’s own city.

Quite strangely, Kaisika and his brother Kratha offer Krishna their city; there is even some messenger fanfare with Indra.

Comment: This seems like something of an interpolation to me (it’s politically and intellectually stupid okay – why would krishna need to abduct rukmini with such pains if a part of vidarbha was already his. he could have been more politically subtle and all. it’s just horrible statesmanship­), and part of the avatar-vaad or “make Krishna a god so that we can cloak his philosophies and ideas with the veil of god’s incomprehensible lilas so that no one can hope to emulate him and his decidedly non-brahmanical approach, and so they wait for his next appearance while the world burns” propaganda. Shut up, Medha, you’re going to be killed for this. Nah, brain, I will speak my truth.

Meanwhile, Jarasandha and his cronies come to know of Krishna’s arrival, get “afraid” and there is this huge-ass, strange, contradictory conversation. Jarasandha and Sunitha (read: shishupala. yeah, boi had this other, nicer name) are primarily of the view that Krishna is gonna fight them, while Dantavakra (hm, isn’t he another of krishna’s cousins?) opposes that. Shalva and the others also expressed their ideas. The exact point of this conversation is highly inscrutable because, (not) strangely, the conversation is shrouded by them praising and glorifying their arch-enemy as the “lord of the universe” and what-not. (wut? why do you all constantly fight him if you know “who he truly is” and so on? are you masochists, guys – i am seriously concerned. your opponent is apparently vishnu yet you go on fighting him knowing you’re gonna be defeated. what’s the point? medha, stfu) I mean, a professional, grudging admiration for a fellow warrior is fine, good even, but what’s this BS?

The next part is even more laughable, which I didn’t think was possible. They hear of Krishna’s “coronation” and except Rukmi, everyone attends it, even Jarasandha. Huh? Jarasandha who laughed in Krishna’s face in Mbh, called him a coward cowherd (love alliteration) outright so many times in both Mbh and HV . . . I don’t understand any of this. Is it fear for the one person you cannot seem to properly defeat? Are you trying to keep peace, because that’s ridiculous when you have gone on offence so many times. Is it that you are “honoured” to be part of such an important moment in your arch-enemy, who also happens to be “Vishnu’s poorna avatar”?

Then comes a truly interesting part – Bhishmaka and Krishna have a talk. Bhishmaka thinks it’s better to offer Rukmini to Krishna outright and that swayamvara is a stupid thing – whether it is this particular one Rukmi has arranged, or swayamvaras in general, is kinda unclear. For the sake of Bhishmaka, I will go with the first. He apologises to Krishna for not inviting him to the swaymvara for he is helpless against his ignorant son (I guess the ignorance relates to “the true form of Lord Krishna” here) and…hm, this is both exciting and…controversial? Krishna rebukes Bhishmaka quite strongly about letting Rukmi treat him as a doormat and what-not and I would be heart-eyes for he’s technically defending Rukmini in some weird, chauvinistic manner, but . . . is he? His tone is rather peculiar, if you read it. He ends his little tirade with saying that Rukmini is Lakshmi reborn and as such, meant only for him, and technically demands to dismiss the swayamvara. And then, he just…leaves with Garuda. Form your headcanons, guys. This is just too weird.

Bhishmaka is sweet-and-obedient little devotee now and does as he is told. Interestingly, this is before the formation of Dwaraka, for it is here, after the Rukmini’s swayamvara is postponed that Jarasandh and his cronies hatch the plot to use the foreigner Kalyavana to kill Krishna. (just now you attended the boy’s coronation ceremony, usually attended by allies and friends, and praised him as lord of all…make up your minds, guys)

Also, it is here that Rukmini makes up her mind to marry Krishna. Hm, a little meeting, particularly the one you wrote, Maya Di, is extremely likely!

Harana part –

After Kalyavana’s death, Jarasandha’s failure and Dwaraka’s formation, Jarasandha decides to have Rukmini married to Shishupala, just like that. Here is also said that Rukmi had gained celestial weaponry and the Brahmastra (woah!) from Druma and Parasurama respectively. Hm, looks like he was quite the excellent warrior. It isn’t specified if Parashurama only gave him the celestial weapons or taught him as well like he did with Karna – both are different things. But hey, why do people keep going to Parasurama specifically for Brahmastra? I feel bad for the big guy. [Also, here comes this strange issue, Parasurama is, by Karna’s words as well as popular perception, supposed to not hold any sort of guru-ness towards Kshatriyas, which is why the latter had to lie in order to learn from him, considering Suta is an inferior division of the main Kshatriya varna. But that’s topic for another day, Medha.]

Okay, so it is mentioned that Rukmini and Krishna both longed for Krishna, and though there’s no dialogue, it appears that Rukmi knew of this, for the text goes on to say why Rukmi won’t accept this marriage – his enmity with Krishna due to the latter killing his friend Kamsa who also happened to be son-in-law of beloved Jarasandha etc. The text says that with Jarasandha and Shishupala, also came the allied kings Dantavakra, Paundraka, and the kings of Anga and Vanga. [This…is markedly curious. Surely by this time in the epic, Karna was crowned Angaraja? For it not to be so, Krishna would have to be much, much older than the Pandavas, chronologically speaking, which is the headcanon of a popular modern writer Ashok K. Banker. But Yudhisthir and Bhima are considered Krishna’s elders many times in Mbh. There is also this strange friend/frenemy-ship between Karna and Jarasandha as they have a kind of stalemate in a fight and Jarasandha, pleased, offers Karna a city in Anga, Malinipuri, if I remember right. Does it mean that not all of Anga was under Hastinapur’s influence? Again, Medha, to dissect another day.]

Now, “to please their aunt” (Shishupala’s mother Shrutashrava), Krishna comes with Balarama and other Vrishni heroes, all welcomed by Kaisika and Kratha. Upon seeing Rukmini in her journey to pay obeisances to Goddess Indrani, Krishna, er, cannot control himself and decides to abduct her, in consultation with Balarama and others. To note that (i) even though the text expresses both their desires to be with each other, it seems like an impromptu decision to abduct Rukmini, almost as if in lust (at least, that’s what the text makes it sound like); (ii) there’s none of that “coming alone in a hurry after getting her letter” event, as per Harivamsa. He comes quite prepared, and even consults with the other Kshatriyas before going for it.

You know the drill now: Krishna abducts Rukmini as she finishes her prayers and Balarama defeats all the guards. Krishna then puts the responsibility of the war on Yadava heroes like Balarama, Satyaki, Kritavarma, Gada, Prasena (is this that same Prasena of Syamantaka incident?) etc. and sets out for Dwaraka with Rukmini. At all this, Jarasandha and his cronies Shishupala, Dantavaktra, Paundraka, kings of Anga (again!), Vanga, Kalinga and others decide to kill Krishna in a joint attack. There are small descriptions of these following duels – Satyaki vs Jarasandha, Akrura vs Dantavakra, Viprthu vs Shishupala. Shishupala, after being attacked by Atidanta, Gavesana and Brhaddurga (who are these people, gosh) kills Virpthu’s horses and beheads Brhaddurga. Balarama kills the king of Vanga and then attacks Jarasandha. All this results in the defeat of Jarasandha and his cronies.

Hearing this, Rukmi vows before Bhishmaka and if he can’t kill Krishna and bring Rukmini back, he won’t return to the capital Kundina. Note that the next part of his vow, bringing Rukmini back, isn’t mentioned in Mbh proper. He leaves, accompanied by Kratha (that devoted guy?), Amsuman, Srutarva, Venudari and Bhishmaka’s other unnamed sons.

Rukmi sees Krishna-Rukmini standing on the banks of Narmada (aw, what are these two love-birds doing on a riverbank, that’s so romantic… Medha, stop). [Also, as I argued with someone on Quora, had it been a forcible abduction, without Rukmini’s consent in any way whatsoever, considering the letter is not in HV, they wouldn’t be standing there on a riverbank, resting and doing hell-knows-what. It’s a logical fallacy, sorry.]  

Seeing them together, he gets even more pissed and wants to kill Krishna in a dwairatha (dual chariot) fight. Cool stuff. Both archers fight. Krishna kills his charioteer and cuts off his chariot-banner. [What’s the thing with this? Why even bother? If you are making a statement then stop, we know who’s gonna win. Even if you didn’t win the fight, the texts would still claim you the winner. Medha, stop, you are supposed to love the man. Yes, the man, not the god men have created as a horrible substitute for the real thing. Why am I saying this now? This is a very normal archery feat if we see Mahabharata’s war parvas.] He defeats all the Vidarbhan warriors and kills many. Rukmi is not a doormat. He retaliates, cutting off Krishna’s banner as well (the garuda one! wow, boi), hurts both Krishna and his charioteer with his arrows. [Aw, and people say Arjuna only won his duels because of Krishna being his charioteer. Dude, look at this. I mean, these people straight out claim him to be God Incarnate and yet, they can’t completely smoothly modify a fight scene to suit their purposes – how sweet. Stfu, Medha.] Krishna then cuts Rukmi’s bow. [The Vijaya one? Surely Rukmi is not fighting such a serious fight without it. If so, wow. You just cut Indra’s prized bow – you really have a strong issue with the guy, don’t ya? Yeah, I feel you.]

Rukmi picks up another (here’s to perseverance), which Krishna again cuts off and crushes Rukmi’s chariot. Now Rukmi rushes at Krishna with a sword (gotta give, guy’s relentless) which Krishna cuts off and uses a sharp weapon called naracha on him which hurts him enough to render him senseless. The remaining soldiers run away. Rukmini’s pity aroused, she pleads for Krishna to spare her brother. Krishna lifts her up and reasures her (awww *waves shipping flag, completely ignoring the falling at his feet part*), then assures poor Rukmi of his safety (who seems to have woken up from his swoon by now, poor boy must have been so tired…why am I feeling so bad for Rukmi? I hate the guy! Btw, I can so imagine Krishna being cheeky here). He returns to Dwaraka with Rukmini, accompanied by Balarama and other Yadavas and his wedding his celebrated there.

There are no later versions of the legend in other texts that tally with the first part (swayamvara) seen in Harivamsa. There’s no love letter, no shaving hair-and-moustache. Let me tell you guys here only, for I don’t want to repeat this, there is no Madhavpur Ghed in the texts I have encountered (and they’re quite a bunch, as you’ll see).

Note: The evolution or composition of Mahabharata and Harivamsa are considered by old and modern scholars alike to have gone parallely, so the insertions of Rukmi’s details, his guru Druma, his bow Vijaya, etc. which seem to exactly match Harivamsa, may have been addded after that part of Harivamsa was written.

Vishnu Purana (about 300 BC-450 CE)

Rukmini-harana is narrated very shortly here, whereas in Harivamsa, it takes up a few chapters, being one of the most prominent parts of the text, as compared to Krishna’s marriage to his other wives. The entire swayamvara part, from Krishna’s “coronation” to the postponement of the swayamvara is missing here. From the harana part as well, Rukmi and his celestial weaponry, worship of Indrani, consultation with Balarama and other Yadavas before abduction, seeing Rukmini-Krishna along Narmada, details of the fights, aren’t present. Again, no love letter (though, even this extremely short version of a few mere verses speaks of Krishna and Rukmini’s mutual love), no shaving. However, it doesn’t deviate from the “original” in Harivamsa as well; it only clips away the details as if deeming them unnecesary in the larger context.

Matsya Purana (about 200-500 CE) mentions her among the Ashtabharya, here listed as – Rukmini, Satyabhama, Satya, Nagnajiti, Gandhari, Subhima, Shaivya, Lakshmana. [argh, we’ll talk about this later. just know for one that this is clearly not a very…right list, and not only in popular perception. jambavati isn’t mentioned; satya, nagnajiti, gandhari and lakshmana are having an identity crisis amongst themselves. basically, the text(s) is (are) only sure about rukmini and satyabhama. pardonable, for they happen to be krishna’s most famous wives. i feel so bad.]

Bhaagavat Purana (about 500-1000 CE)

Oh, yeah, this one is interesting. Unlike Vishnu Purana, Bhaagavat is all about the details. (reminds me of amitabh sir in badla every time i say this word.) There are omissions as well, for Rukmi and his celestial weaponry, Bhishmaka’s lineage, etc. are not mentioned. Let me go by points of difference only, since the main story has been explained in Harivamsa.

We get to hear the names of Rukmi’s younger brothers, only mentioned in HV – Rukmaratha, Rukmavahu, Rukmakesa, Rukmamali. We come to know Rukmini heard of Krishna from bards and decided he would be her perfect match. (Despite Bhaagavat’s devotional fervour that distracts from the main events, I love its version so much better in so many places.) Similarly, hearing of Rukmini’s knowledge and beauty, our boy pines for her. The relatives shipped Rukmini/Krishna as well, but only Rukmi seems to be against it, who arranges her marriage to Shishu. Learning of this, Rukmini sends a faithful old brahmin to Dwaraka with her message, who is received respectfully by Krishna. In her message, she…well, makes me fangirl. Interspersed between what seems to be fanatically devotional love for her “lord”, Rukmini calmly devises a straight and firm plan for him to follow, from the going to the temple of Girija (not Indrani, here) and the Rakshasa vivaha, telling him “not to worry” and all, and also adds a little…threat, in the end, that if he doesn’t do so, she will give up her life by fasting. Neat.

- Srimad Bhaagavat Purana

Krishna, “in love and excitement”, says that he too has been spending sleepless nights pining for Rukmini. Aw.

- Srimad Bhaagavat Purana

Added this to say, here’s the implicit metaphor of Jarasandha and his cronies being the kindling and Rukmini the diew generated by churning them. (Why am I thinking of Samudra-manthan?)

Here, Krishna doesn’t bring Balarama or any other Yadava hero with him, straight going to Kundina on his chariot with his charioteer Daruka and the brahmin, and apparently reaches within one night (which is realistically impossible, except if he had something like Pushpaka, which is not so here). There’s lot of description of pre-wedding things, where the only thing striking me is the phrase “Rukmini with fine teeth”. (I can just imagine her baring her teeth at Rukmi’s back, uff.) As Shishu sets out from Chedi with Jarasandha and his cronies who have developed a “stratagem” to kill Krishna, Balarama comes to know of the plot and sets out after Krishna with the Yadava heroes, moved by his affection for his bro. Exasperated elder brother, here he is.

A despairing Rukmini is informed by the brahmin of Krishna’s arrival in Kundina, she thanks him. Bhishmaka comes to know of Krishna and Balarama’s arrival, whereas in Harivamsa, it was Kaisika who welcomed them. There’s also this huge gathering of Vidarbhans to see Krishna and they decide that only he is fit for their princess. That’s so sweet. After worshipping Goddes Ambika/Girija, asking for Krishna to be her husband, Rukmini returns very slowly from the temple, her beauty so bewitching that a few kings “fall down from their horses, elephants, chariots”. Omfg! Lol. Krishna abducts her in presence of all those kings, who rebuke themselves and shower arrows upon Krishna, seeing which Rukmini laments in fear. Krishna consoles her, the Yadavas march against the kings; Jarasandha, Shishu and their friends have to flee to save their lives. No details are given, as compared to HV. Here, is a very interesting segment, where Shishu laments about having “lost” Rukmini and Jarasandha consoles him in a strangely fatalistic manner:

- Srimad Bhaagavat Purana

Comment: Jara actually doesn’t sound insane or just fatalistic here, imo. He sounds...manipulative af. Don’t think that was the intent of the writers (more likely it was just to forwards the idea of fate and futility as opposed to true action), but that’s what it sounds like to me. Worthy opponent for Krishna, if you ask me.

Now, there’s that drill with Rukmi and his vow, except here, he’s said to have taken an akshauhini of men. When he sees Krishna-Rukmini (no Narmada river here), he verbally insults Krishna unlike prev. versions and then attacks him.

- Srimad Bhaagavat Purana

(Even the abuse here is mild, compared to Mahabharata. I mean, think of the dice game, the Shishupala-vadha parva and so on! But still, Bhaagavat retains class, even as it propounds avatar-vaad, fatalism and fervent devotion.)

The description of battle here is more intense and long-drawn (compared to the main Yadava battle fought against Jarasandha and his cronies), with Krishna cutting down Rukmi’s banner, and then breaking three of his bows. Rukmi uses various kinds of weapons on Krishna – Parigha, Pattisa, Tomara, Camra, Shula, Asi, Shakti, etc. but Krishna remains steadfast in his defence. Rukmi then picks up a sword and rushes at Krishna; there’s no mention of Krishna having killed his charioteer and crushed his chariot. Krishna descends to thebsword-fight and brandishing his own, breaks Rukmi’s sword too. Now you know the drill, falling at his feet and all, our Rukmini. (Don’t roll your eyes, Medha.) Now...it’s in Bhaagavat we see the disfiguring first, Krishna deciding to give him some sort of light punishment, shaving off his moustache, beard and hair unevenly.

There’s another alteration here, that Balarama comes to see this and rebukes Krishna for humiliating a relative. Rukmini is apparently inconsolable and he offers Rukmini a patronising (if sensible philosophically in many places) discourse, starting with a more political note of “the conduct of Kshatriyas is hard and merciless where brother kills brother” and continuing with a lengthy philosophical lecture of the body and the soul, as in in tune with Mahabharata’s Gita, to a marginal extent. Rukmini attempts to calm down, and they return to Dwaraka. The marriage is well-described, with the addition of kings with intimate relations invited – from Kuru, Srinjaya, Kekeya, Kunti races and Vidarbh as well! Hm. Interesting. As is the inconsolable Rukmini, described earlier, which finds no mention in earlier (or a few later versions). Is it so hard to imagine a “difficult woman”, in Nikita Gill’s terms? Does she have to be a wilting flower, even though it breaks off from her prev. characterisation? I mean, she can sure be miffed at it, but for her to be so disconsolate that Balarama out of all people has to offer a huge-ass philosophical advice. Sigh. Basically, Bhaagavat more or less presents it attractively by way of supplying more materials to the story (the greatest and most landmark being Rukmini’s letter), even while it ignores some other details (like Narmada).

Brahmanda Purana (about 400-600 CE) doesn’t delineate the main legend, but Rukmini, the princess of Vidarbha, is mentioned as Krishna’s principal wife, along with the names of their sons and daughter.

Padma Purana (about 400-1600 CE)

Points of difference:

Brothers’ names apart from Rukmi not mentioned.

To fulfil her desire to marry her “lord”, Rukmini worships the gods from childhood itself and keeps sacred vows. Hm, yeah, go ahead.

Here, her brahmin is called the son of a purohita who is received by both Krishna and Balarama. Rukmini’s words in her message are not there anymore (a format which will be followed by every later version except the kavyas) as opposed to the beautiful plan in Bhaagavat and, they both set out for Kundina. No army of Yadava heroes accompany them.

Rukmini goes to the temple by her chariot rather than by foot, at evening, none of which is mentioned in prev. versions. After the abduction, it is Balarama who singlehandedly routs all the kings headed by Jarasandha, using his plough (Langala) and Musala (…the same weapon they use in the fratricidal war of Mausala parva, incidently; so it has some other source than that “curse” where Samva delivers this “new weapon” called musala).

There’s no mention of Rukmi’s vow.

When Rukmi attacks Krishna, he laughs and defends himself with his bow Saranga, a bow presented by Indra. Keeping with both HV and Bhaagavat, dear Krishna obligingly cuts of Rukmi’s bow, his banner, his charioteer’s head and crushes the chariot. There’s Rukmi with his sword, and Krishna with a sharp knife.

Interestingly, there’s no objection or plea or falling at his feet from Rukmini, but Krishna still doesn’t kill him, letting him go by his own free will. That doesn’t stop him from laughing and shaving the hair on his head, though. The beard and moustache are forgiven.

Despite not having taken the vow, apparently the humiliation is enough for Rukmi to built Bhojkata in Vidarbh outside of Kundina, keeping with all prev. versions.

No Madhavpur again. What’s interesting here, is that Nanda and Yashoda and other cowherds are present in the wedding in Dwaraka, unlike popular perception which says Krishna never met his adoptive parents after having left Vrindavana.

Skanda Purana (about 600-1200 CE)

It is narrated to Yudhisthir by Markandeya about the significance of some Rukmini teertha. Points of difference:

Rukmini’s mother is mentioned to be “Mahadevi”. This could also be a title, since queens were also addressed thus. Rukmini is said to be her second child, younger to Rukmi and elder to the other brothers, whose names aren’t mentioned.

At her birth, there is this prophecy about her marriage to this four-armed divine person by a bodiless voice, kinda like Kamsa’s akashvani. Sure, go on. Marry her to Krishna right as she’s born, why don’t you? It’s destiny after all. Can I add that the previous love affair between Rukmini and Krishna is also not mentioned. 

Damaghosha, king of Chedi and Shishupala’s father goes to Bhishmaka with a marriage proposal, more in accordance with a marriage as we see it now as compared to the prev. versions (where Jarasandha and Rukmi are instrumental), as also the prevalent nature of marriage of those days w.r.t. Mahabharata.

These two develop attraction to each other just prior to the abduction, in the vein of Harivamsa, but Harivamsa does speak of mutual pining long before the abduction. 

The brahmin messenger, the role or even the name of Jarasandha, Rukmi’s fierce vow – nothing finds mention.

Unlike prev. versions, Krishna and Balarama are invited by Bhishmaka to Rukmini’s marriage. No other Yadava hero is mentioned to have accompanied, similar to Padma Purana.

It brings back the river Narmada, where Rukmini and Krishna were resting and Rukmi stumbled upon them, which is only found farther back in Harivamsa.

Now, the battle with Rukmi gets interesting here. There is no archery or even swordfight; rather, Krishna takes his chakra to battle. Fearful, Rukmini asks Krishna to bless her brother with the “divine eye”. Krishna obeys, “pleased” by Rukmini. Rukmi’s ignorance taken away, he offers auspicious prayers to Krishna, who, pleased at the brother this time, blesses him and speaks “blissful words”. Rukmi happily goes back to Kundina. No Bhojkata, no insult, no killing or fighting.

Even the marriage isn’t celebrated in Dwaraka, but on the very banks of Narmada, in the presence of pious sages and other brahmins.

A long explanation of the significance of Rukmini tirtha is given in details, which we don’t find in prev. versions and which I have no energy to go over, for it isn’t significant to either the topic, or even Rukmini in general.

In a nutshell, Skanda Purana takes a decided and marked departure from the martial, the political and the more realistic, to the more mystical realms that have surrounded Krishna and his actions. Do we see a pattern here?

Brahmavaivarta Purana (about 700-1500 CE)

God, I hate this one so much. In a nutshell, guys, it goes several steps ahead of Skanda Purana and goes for a classic social marriage, as is prevalent nowadays. There’s no abduction, no Shishupala, no love, no resistance from Rukmi, no agency from either the bride or the groom. Nothing.

[Instead of Rukmini-harana, or even Rukmini-swayamvara, the headings become “Rukmini Udvaah Prastaav varnan” (description of proposal of Rukmini’s marriage) and then, “Rukmini Vivaahe Yuddham” (fight in Rukmini’s marriage). Credit where credit’s due, I learnt from an online friend about the Sanskrit titles.]

No message is sent by Rukmini, but a brahmin messenger does go with a proposal of marriage. He is sent by Bhishmaka instead of Rukmini. What’s more, the letter was addressed to Ugrasena, and it’s not Krishna, or even Balarama, who receives the proposal. It is Ugrasena, stepping into the limelight where before he had no role to play except that of a figurehead and a tortured father as per the texts.

In Kundina (described in detail for the first time, with the classic mahajanapada-style ditch around it), Krishna and Rukmini have a nice social marriage, presided over by all the elders and kings, with Bhishma, Drona, Duryodhana etc. and the Pandavas in attendance. Again, no mention of Jarasandha, but there’s a fight between Balarama and Shishupala, Dantavakra, Rukmi and Shalva, ending in a sorta mysterious, inconclusive defeat.

How interesting is it, that Brahmavaivarta is a text dedicated to, er, Radha-Krishna, an idea that didn’t exist until the Bhakti movement. So they just decide that no, such a daredevil mariage between lovers won’t do. It has to be society forcing these two together (rather than apart, as we see in Mahabharata et al), because it is Radha and Krishna whose relationship is against society, the rebellion of rebellions in the name of true love nd devotion, blah-blah. Forgive my tone, please, but I am pissed off, ‘kay?

The concerted effort to make everything in Krishna’s life, except Radha (oh, because they are the Supreme in Goloka, which is even above Kailasa and Vaikuntha, and nothing can separate them and all), socially acceptable because he’s their “God” who can do no wrong except if in “true love for Radha” (when the dude clearly rebelled against society any chance he got) is ridiculous. Esp. this! Damn, don’t make my girl into this insignificant little thing. Harivamsa and Vishnu Purana were silent about Rukmini’s letter too, but at least both mentioned clear attraction and interest between Krishna-Rukmini.

Digressing: Also, why is Krishna such a sap here, suddenly? Or why does the Radha-Krishna pairing (which originally symbolises the Jeevatma-Paramatma or devotee-god relationship,) need Krishna to chase her ceaselessly and for all his actions to lead up to her, despite him advocating being a man of action in the real world? I am sorry for being so vocal; it’s probably just my pent-up frustration from that horrible Radha-Krishna serial where this Krishna (gosh, I can’t even call him that!) finds a reason to cry every single time. I would have forgiven it had they cut off the Vishnu’s avatar perspective and kept only the lover boy part, but they keep it and they still make him a crybaby. What’s worse…at the times he should actually feel bad, he’s “calm” af, looking as if he has transcended every human emotion, and just patronises people. Such hypocrisy. Look, I have nothing against men who cry; in fact, it’s heartening to have men strong enough to embrace their emotions, esp. publicly; similarly, there is nothing wrong with suppressing them (apart from the mental health issues it generates, but we are no one to judge). But people, when you are making an omnipotent, omnipresent, omniscient character…keep the BS consistent at least?! (Sorry, civility.) 

Agni Purana (about 800-1100 CE) only mentions Rukmini as one of the eight principal wives.

[Devi-Bhaagavata Purana gives a brief outline sticking to what’s known. It says that in Rukmini’s swayamvara, Shishupala is specifically invited (this is the popular notion, and what I personally believed too, and still find myself going for). Krishna, with Ugrasena’s permission (not mentioned in prev. versions; as opposed to consulting with his fellow warriors in HV), takes Rukmini in Rakshasa vivaha. It also mentions that he later married Jambavati, Satya, Mitravinda, Kalindi, Nagnajiti, Bhadra, Lakshmana. (Satyabhama is not present. She seems to have been confused with Satya, whose other name is Nagnajiti, princess of Kosala.)

Kalki Purana goes for this elaborate Rukmini vrata which grants desired husband to a lady as a fruit of the vrata, where Rukmini is accorded deity status alongside Krishna, seemingly for the first time (not considering the temples dedicated to both). A woman named Sharmistha (strangely similar to Sharmistha of Yayati, Puru’s mother, who too hankered after Yayati) offers oblations to Rukmini-Krishna, saying a prayer: “O Lord, offerer of boons, accept the camphor, molasses and sandalwood with your beloved Rukmini, princess of Vidarbha. O lotus-eyed one, possesor of pitambara and four arms, supreme of gods. Please be satisfied with me and protect me with Rukmini.” It’s far longer, but this is the gist. Is this still Krishna we are speaking of? Huh, all these rituals and Krishna don’t sit well.]

I have only been able to catch hold of so many texts, and of the others, Markandeya Purana (about 250-700 CE) and Shiva Purana (about 1000-1400 CE) do not even mention Rukmini. Mudgala Purana only says Lord Krishna had 16,008 beautiful wives and washes its hands off. 

Note: Mathematician and Vedic shastra writer Baudhayana cites Rukmini/Krishna as an example of Rakshasa vivaha.

Sanskrit Literature

So after the Puranas kinda close off the (d)evolution with turning such interesting stuff to the dry social marriage w.r.t. to the parallel evolution of Radha-Krishna, where the concept of Krishna shifted completely from a socio-political persona with mild godlike touch to become a complete love god (as also the lord of the universe)… Rukmini rises again in later literature, of what, by modern standards, would be ancient fanfiction. Lol. There are loads of poetic descriptions (think Kalidasa) that embellishes the narrative – for example, the beauty of sunrise described for paragraphs onto paragraphs. (Yeah, I skimmed those. I was too interested in some Rukmini action. Will appreciate the poetry later.)

References are made to the Rukmini-haran incident in Shishupala-vadham by Magha in around 600 CE, in the 2nd canto, where Balarama, Krishna and Uddhava are in conversation, planning to kill Shishupala. (I hate this.) The entire canto is full of controversial speeches. Balarama refers to Krishna abducting Rukmini from her swayamvara and defeating Shishupala as being the latter’s prime reason for animosity, saying things like “women are the root of all enmity”.

It is referred to in Bhavabhuti’s Malati-Madhav as well, a love story between Malati and Madhav (son of a Vidarbhan minister), where in a convo between friends, a lady says something like “Purushottama Krishna accepted Rukmini, the mother of Kandarpa (Pradyumna being considered Kama’s rebirth), at her self-choice (swayamvara) ceremony”.

There is Bhagavata-Champu (don’t laugh) by Ananta Bhatta before 1500 AD and Sri-Gopala-Champu by Jiva Goswami. Both show their retellings to be derived from Bhaagavata purana (I’m so glad). In fact, in some places, like Rukmini’s letter and Balarama’s consolatory speech after Rukmi’s humiliation, the lines (as per the translated hardcopy in my home) seem to have been picked up directly from Bhaagavata. So it must be that the original Sanskrit lines were as well. The only thing that differs in Sri-Gopala-Champu is the premise of the story. Two messengers from Krishna tell the story to Nanda, Rukmini’s attributes coming up in the conversation. Radha and her fellow Gopis are mentioned as being present and eulogised. (Can no one let my girl have a moment?) But I love these few lines from the convo. The listeners speak thus (not the exact translation, but I don’t have the book rn):

“Although a girl, she is very intelligent and brave.”

“Is she a girl?” (Omfg, I laughed so much at this)

“No, never. She is a tense female elephant.” (The comparison is aimed to be praising of the confident, slow gait of an elephant in Sanskrit poetry, not in the modern way a woman might be called en elephant. Warriors and great women hav often been compared to elephants. There also seems to be an oxymoron as she is described as being tense or edgy, perhaps an allusion to being cautious…Hm, the spy headcanon, @avani008​ and @allegoriesinmediasres​? *grins excitedly* Oh, we’ll take anything, won’t we?)

“She is fearless, because she is a princess.”

Intelligent, brave, fearless, cautious…oh yeah, all my personal headcanons too.

Other Sanskrit works are as follows, to the best of my knowledge, some gathered from my grandparents and some from friends. I don’t know if their online versions are available, will have to see.

Bhaismi-Parinaya-Champu by prolific poet Ratnakheta Srinivasa Dikshita (South India) around late 16th century. also based on the Bhaagavata version. His son, renowned scholar Rajachuramani Dikshita wrote the Rukmini-Kalyana-Mahakavya (flourished in late 16th and early 17th centuries), possibly one of the most important Sanskrit works on the incident. This one, I unfortunately haven’t read, but have heard about from my late eldest grandfather. Two whole cantos take up Krishna’s mental affliction and pining in a pleasure garden of Dwaraka at the thought of his beloved Rukmini. Aw. Basically, Sanskrit poetry used to be all about elaborate descriptions and comparisons which would veer far, far away from the context, which in these times would be considered redundant and unnecessary. I agree, sort of. I would rather read about political machinations, rather than devotional poetry that distracts us from the issue at hand, thank you very much. Stfu, Medha.

We have Parvati-Rukminiya by astrologer poet Vidya Madhav in late 17th century, which narrates two marriages at a time – Shiva/Parvati and Krishna/Rukmini. Rukmini-Parinaya was written by Ram Varman of Trivancore in the middle 18th century.

Rukmini-Haranam-Mahakavyam, by Kashinatha Sharma Dvivedi, was published first in 1966 AD. (This one, my eldest grandmother straight up read to me, Bengal-ising it while she read. It was arduous, but I was old enough to bear the long hours.) Here, we find a few deviations from Bhaagavat – We find a long description of Rukmini straight up from birth to youth (yikes, that’s what I was attempting to do in my Yugantaram fic). It’s not a lot of characterisation, though – mainly dramatisation, if I remember correctly. (Unfortunately, I don’t know if we have that book any more.) The second canto has a description of Narada, who comes to Bhishmaka’s court bearing Krishna’s tales, which we don’t find in prev. versions, and who appears in the first canto of Magha’s Shishupala-vadham as well. In the third canto, Rukmini, hearing all this, falls in love and is treated by the royal physicians and offered consolation by her friends. (Here’s to one of my best-beloved lines of Hema’s Meerabai, ‘Is love an affliction, that you can cure?’) The next four cantos dramatise and stretch this love-struck Rukmini – with lovely descriptions of the moon, the seasons, the royal garden, etc. The next three cantos describe Rukmini’s marriage being fixed to Shishu by Rukmi, her sending the brahmin messenger to Krishna, a vivid description of Krishna’s beauty (as a young gal, I fell in love with that, yeah, I know, sorry) and an equally beautiful description of the dawn (which may be compared to the description of dawn in Shishupala-vadham by Magha… people are really fond of poeticising political and social issues to hide their significance behind glamour. Medha, stop). In the next canto, Krishna begins his journey to Vidarbha with obeisance to Lord Shiva, which isn’t present anywhere else. It is worth mentioning that the poet also starts his epic poem with salutations to Shiva as well, and states that he composed the entire poem with the grace of Lord Shiva. There’s a lot more descriptions, along with the deviation of Rukmini being guarded on orders of Shishupala rather than those of Rukmi, but the skeleton is all Bhaagavat. Sharma Dvivedi has been inspired heavily by Magha. It stands that his Rukmini-Haranam-Mahakavyam is the most successful rendering of the legend.

It has come to my knowledge that there are other Sanskrit literary works on these two as well but…I just don’t have the energy, sorry. There is a time and place for poetry and devotional fervour. Let me just say, with absolute relish on my side, that it is the Bhaagavat version that is preferred by our predecessors unanimously and all the Sanskrit literature is based on that. Personally, my go-to is Harivamsa and Bhaagavat as well, especially since they have the oldest layers of puranic text. I mean, just imagine, if all later retellings had been based on Brahmavaivarta rather than Bhaagavat. There would be no Rukmini-lovers at all! I mean, the first love does start from the most popular version, after all. It never fails to intrigue me, how legends undergo these modifications, and none of it is a coincidence.

Much love,

Medha

#rukmini #krishna #queue #puranas #sanskrit poetry #sanskrit literature #poets #retellings #rukmini harana #mahabharata #yadavas #balarama #jarasandha #rukmi #politics #bharat #harivamsa #bhaagavat #hate brahmavaivarta #blasphemy cw #scepticism cw #avatarvaad

[avani008]

5 AU Headcanons: Rukmi and Rukmini are genderswapped

For Anonymous! Sorry this is so late :)

1. Bhishmuka’s queen does not--to the kingdom’s grief--survive the birth of the boy she bears at last, after so many girl-children, and so Rukmesu is raised mostly by a crowd of loving sisters. None of them so much as Surukma, oldest and able at thirteen to recall their mother’s dying wishes; she obeys, as she always does, and swears always to love her brother, no matter what might become of him or her in the time to come.

So satisfied, Mother closes her eyes for the last times, and Surukma can only choke on silent sobs before getting up to tend the baby--since no one else will. 

2. When Surukma is twenty-five, her father recalls his duty and offers her in marriage. Rukmesu is twelve, and the younger girls can be trusted with his well-being; and so Surukma bows her head and obeys, as she always does. The problem, it turns out, is that a care-worn bride of twenty-five is unheard of, even should she hail from prosperous Vidarbha.

Only one man dares accept her as she is--and that is Jarasandha, too rich and powerful to care what others may say, and even less what they think.

3. At first Surukma is too in awe of her mighty husband to love him as she should (though eventually she does; oh, how she does) but her heart has no such qualms about opening up to his twin daughters, born of a senior wife and all too eager to welcome a new mother. 

Asti and Prapti, not yet nine years old, plead with her to watch over their sleep when a particularly noisy thunderstorm frightens them, and Surukma, her thoughts still full of the baby brother she left behind, 

4. It breaks her heart when they leave her to marry Kamsa of Mathura. 

It breaks her heart even more when they return not a year later, widowed--and all thanks to an upstart cowherd with no understanding of the lives he’s ruined. 

5. “I think,” says Rukmesu, grown so tall and handsome Surukma hardly recognized him, “that Krishna has the right of it, dear sister. Have you listened to him speak? He has better ideas than any other man I know.”

His appearance, it seems, is not the only way in which her beloved brother has become a stranger. 

“He speaks treason,” Surukma spits, “though I admit with a pretty tongue.”

Rukmesu opens his mouth, makes to speak, and then seems to think better of it. Not that it matters; Father has already mentioned in passing that he and the younger Yadava prince have become inseparable in the last few months. 

“Better you don’t dwell on it,” she says harshly. “You ought better to think on your marriage. Vidarbha’s future depends on it.”

“Yes,” says Rukmesu, entirely without enthusiasm, and Surukma’s stomach churns.  

Oh, Mother. Why did you ask something so impossible of me?

#mahabharata #5 au headcanons meme #rukmi #rukmini #avani loves genderswaps #so as always a genderswap makes me...at least more sympathetic towards rukmi #i mean still terrible #but his motives are more understandable to me #as someone who equates family with unquestioned loyalty #and for whom rukmini and jarasandha are both family #so why shouldn't they be loyal to each other? #and for whom a betrayal is unforgiveable and unthinkable