सुमध्यमां कुण्डलमण्डिताननाम् ।
व्यञ्जत्स्तनीं कुन्तलशङ्कितेक्षणाम् ।
शोणायमानद्विजकुन्दकुड्मलाम् ॥ ५१ ॥
पदा चलन्तीं कलहंसगामिनीं
विलोक्य वीरा मुमुहु: समागता
यशस्विनस्तत्कृतहृच्छयार्दिता: ॥ ५२ ॥
यां वीक्ष्य ते नृपतयस्तदुदारहास-
व्रीदावलोकहृतचेतस उज्झितास्त्रा: ।
पेतु: क्षितौ गजरथाश्वगता विमूढा
यात्राच्छलेन हरयेऽर्पयतीं स्वशोभाम् ॥ ५३ ॥
सैवं शनैश्चलयती चलपद्मकोशौ
प्राप्तिं तदा भगवत: प्रसमीक्षमाणा ।
प्राप्तान् ह्रियैक्षत नृपान् ददृशेऽच्युतं च ॥ ५४ ॥
तां राजकन्यां रथमारुरुक्षतीं
जहार कृष्णो द्विषतां समीक्षताम् ॥ ५५ ॥
padā calantīṁ kala-haṁsa-gāminīṁ
yāṁ vīkṣya te nṛpatayas tad udāra-hāsa-
yātrā-cchalena haraye ’rpayatīṁ sva-śobhām
saivaṁ śanaiś calayatī cala-padma-kośau
prāptiṁ tadā bhagavataḥ prasamīkṣamāṇā
prāptān hriyaikṣata nṛpān dadṛśe ’cyutaṁ ca
tāṁ rāja-kanyāṁ ratham ārurakṣatīṁ
jahāra kṛṣṇo dviṣatāṁ samīkṣatām
tām — her; deva — of the Supreme Lord; māyām — the illusory potency; iva — as if; dhīra — even those who are sober; mohinīm — who bewilders; su-madhyamām — whose waist was well-formed; kuṇḍala — with earrings; maṇḍita — decorated; ānanām — whose face; śyāmām — uncontaminated beauty; nitamba — on whose hips; arpita — placed; ratna — jewel-studded; mekhalām — a belt; vyañjat — budding; stanīm — whose breasts; kuntala — of the locks of her hair; śaṅkita — frightened; īkṣaṇām — whose eyes; śuci — pure; smitām — with a smile; bimba-phala — like a bimba fruit; adhara — of whose lips; dyuti — by the glow; śoṇāyamāna — becoming reddened; dvija — whose teeth; kunda — jasmine; kuḍmalām — like buds; padā — with her feet; calantīm — walking; kala-haṁsa — like that of a royal swan; gāminīm — whose gait; siñjat — tinkling; kalā — skillfully fashioned; nūpura — of whose ankle bells; dhāma — by the effulgence; śobhinā — beautified; vilokya — seeing; vīrāḥ — the heroes; mumuhuḥ — became bewildered; samāgatāḥ — assembled; yaśasvinaḥ — respectable; tat — by this; kṛta — generated; hṛt-śaya — by the lust; arditāḥ — distressed; yām — whom; vīkṣya — upon seeing; te — these; nṛ-patayaḥ — kings; tat — her; udāra — broad; hāsa — by the smiles; vrīḍā — of shyness; avaloka — and the glances; hṛta — stolen; cetasaḥ — whose minds; ujjhita — dropping; astrāḥ — their weapons; petuḥ — they fell; kṣitau — to the ground; gaja — on elephants; ratha — chariots; aśva — and horses; gatāḥ — sitting; vimūḍhāḥ — fainting; yātrā — of the procession; chalena — on the pretext; haraye — to Lord Hari, Kṛṣṇa; arpayatīm — who was offering; sva — her own; śobhām — beauty; sā — she; evam — thus; śanaiḥ — slowly; calayatī — making walk; cala — moving; padma — of lotus flowers; kośau — the two whorls (that is, her feet); prāptim — the arrival; tadā — then; bhagavataḥ — of the Supreme Lord; prasamīkṣamāṇā — eagerly awaiting; utsārya — pushing away; vāma — left; kara-jaiḥ — with the nails of her hand; alakān — her hair; apāṅgaiḥ — with sidelong glances; prāptān — those present; hriyā — with shyness; aikṣata — she looked; nṛpān — at the kings; dadṛśe — she saw; acyutam — Kṛṣṇa; ca — and; tām — her; rāja-kanyām — the King’s daughter; ratham — His chariot; ārurukṣatīm — who was ready to mount; jahāra — seized; kṛṣṇaḥ — Lord Kṛṣṇa; dviṣatām — His enemies; samīkṣatām — as they looked on.
Rukmiṇī appeared as enchanting as the Lord’s illusory potency, who enchants even the sober and grave. Thus the kings gazed upon her virgin beauty, her shapely waist, and her lovely face adorned with earrings. Her hips were graced with a jewel-studded belt, her breasts were just budding, and her eyes seemed apprehensive of her encroaching locks of hair. She smiled sweetly, her jasmine-bud teeth reflecting the glow of her bimba-red lips. As she walked with the motions of a royal swan, the effulgence of her tinkling ankle bells beautified her feet. Seeing her, the assembled heroes were totally bewildered. Lust tore at their hearts. Indeed, when the kings saw her broad smile and shy glance, they became stupefied, dropped their weapons and fell unconscious to the ground from their elephants, chariots and horses. On the pretext of the procession, Rukmiṇī displayed her beauty for Kṛṣṇa alone. Slowly she advanced the two moving lotus-whorls of her feet, awaiting the arrival of the Supreme Lord. With the fingernails of her left hand she pushed some strands of hair away from her face and shyly looked from the corners of her eyes at the kings standing before her. At that moment she saw Kṛṣṇa. Then, while His enemies looked on, the Lord seized the princess, who was eager to mount His chariot.
According to Śrīla Jīva Gosvāmī, Rukmiṇī was anxious that her locks of hair might impede her vision, since she was most eager to see her beloved Kṛṣṇa. The nondevotees, or demons, are bewildered at seeing the opulences of the Lord and think that His potency is meant for their gross sense gratification. But Rukmiṇī, an expansion of Kṛṣṇa’s internal pleasure potency, was meant for the Lord alone.
Śrīla Viśvanātha Cakravartī quotes the following verse to describe the kind of woman known as śyāmā:
uṣṇa-kāle tu śītalā
stanau su-kaṭhinau yasyāḥ
sā śyāmā parikīrtitā
“A woman is called śyāmā when her breasts are very firm and when someone in her presence feels warm in the winter and cool in the summer.”
Śrīla Viśvanātha Cakravartī further points out that since the beautiful form of Rukmiṇī is a manifestation of the Lord’s internal energy, the nondevotees cannot perceive her. Thus the heroic kings assembled in Vidarbha were agitated with lust upon seeing the Lord’s illusory potency, an expansion of Rukmiṇī. In other words, no one can lust after the Lord’s eternal consort, since as soon as one’s mind is contaminated with lust, the covering of Māyā separates one from the pristine beauty of the spiritual world and its inhabitants.
Finally, Śrīmatī Rukmiṇī-devī felt shy as she looked from the corners of her eyes at the other kings, for she did not want to meet the glances of those inferior men.