Devanagari
जन्मन्यनन्तरे राजन् सर्वभूतसुहृत्तम: ।
भूत्वा द्विजवरस्त्वं वै मामुपैष्यसि केवलम् ॥ ६३ ॥
Verse text
janmany anantare rājan
sarva-bhūta-suhṛttamaḥ
bhūtvā dvija-varas tvaṁ vai
mām upaiṣyasi kevalam
Synonyms
janmani
—
in the birth
;
anantare
—
immediately following
;
rājan
—
O King
;
sarva
—
of all
;
bhūta
—
living beings
;
suhṛt
—
tamaḥ — a supreme well-wisher
;
bhūtvā
—
becoming
;
dvija
—
varaḥ — an excellent brāhmaṇa
;
tvam
—
you
;
vai
—
indeed
;
mam
—
to Me
;
upaiṣyasi
—
will come
;
kevalam
—
exclusively .
Translation
O King, in your very next life you will become an excellent brāhmaṇa, the greatest well-wisher of all creatures, and certainly come to Me alone.
Translation (Visvanatha Cakravarti Thakura)
O King, in your very next life you will become an excellent brāhmaṇa, the greatest well-wisher of all creatures, and certainly come to Me alone.
KB 10.51.63
The Lord then assured King Mucukunda, “In your next life you will take your birth as a first-class Vaiṣṇava, the best of brāhmaṇas, and in that life your only business will be to engage yourself in My transcendental service.” A Vaiṣṇava is a first-class brāhmaṇa because one who has not acquired the qualification of a bona fide brāhmaṇa cannot come to the platform of a Vaiṣṇava. When one becomes a Vaiṣṇava, he is completely engaged in welfare activities for all living entities. The highest welfare activity for living entities is the preaching of Kṛṣṇa consciousness. It is stated herein that those who are specifically favored by the Lord can become absolutely Kṛṣṇa conscious and be engaged in the work of preaching the Vaiṣṇava philosophy.
Thus ends the Bhaktivedanta purport of the Fifty-first Chapter of Kṛṣṇa, “The Deliverance of Mucukunda.”
Purport
Śrī Kṛṣṇa states in the
Bhagavad-gītā
(5.29)
,
suhṛdaṁ sarva-bhūtānāṁ jṣātvā māṁ śāntim ṛcchati:
“A person attains peace by understanding Me to be the well-wishing friend of all living beings.” Lord Kṛṣṇa and His pure devotees work together to rescue the fallen souls from the ocean of illusion. This is the real purport of the Kṛṣṇa consciousness movement.
Thus end the purports of the humble servants of His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda to the Tenth Canto, Fifty-first Chapter, of the
Śrīmad-Bhāgavatam,
entitled “The Deliverance of Mucukunda.”
Purport (Visvanatha Cakravarti Thakura)
"Then when will I get your association?"
Krsna answers in this verse. "After leaving this body, you will go to my abode Vaikuntha. But what is this for you, the greatest devotee, when in this avatara I award liberation and vaikuntha to my enemies as well? However, when we will appear together in the future, when I appear in another avatara form, I will make you my associate and participant in my pastimes (antare janmani). You are the best friend to all beings because you help the jivas and give suitable philosophical knowledge (sarva bhuta suhrttamah). Becoming the most worshipable brahmana, you will remain in my association, without desire to taking things for yourself because of complete detachment (kevalam)."
Purport (Jiva Goswami)
Because of prārabdha-karmas, you will be born again but in your next life you attain me alone, as you desired and not something you did not desire such as material powers. You will attain me with closeness (upa). You will perform astonishing service directly to me.
Purport (Sanatana Goswami)
In your next life, endowed with pure bhakti, your desire will be fulfilled. As a kṣatriya and as a king, according to those impressions, now you do not have friendship with all beings. You will become a brāhmaṇa. Brāhmaṇas by nature are friendly to all beings. Being friends with all beings one becomes a jñānī. Being a better friend of all beings, one becomes a devotee. Being the best of friends with all beings, one is a pure devote. Endowed with natural compassion, distributing bhakti, you will be inclined to help all beings without motive.
sādhūnāṁ sama-cittānāṁ sutarāṁ mat-kṛtātmanām
darśanān no bhaved bandhaḥ puṁso ’kṣṇoḥ savitur yathā
When one is face to face with the sun, there is no longer darkness for one’s eyes. Similarly, when one is face to face with a merciful devotee, who is fully peaceful and surrendered to the Supreme Lord, one will no longer be subject to material bondage. SB 10.10.41
You will be an ekānta-bhakta.
Or you will be the best among bṛahmaṇas since you will be an ekānta-bhakta. Therefore you will shine (rājan) and will be the best friend of all beings.
You will attain only me (kevalam vai), not my vibhūtis. Or existing alone (kevalam), with special pastimes, you will attain me closely (upaisyasi). You will directly serve me. Or in verse 59 the Lord has stated that he has only a desire to serve the Lord’s feet. He is already an ekānta-bhakta. Since the Lord is full of mercy and politeness, he will not say to the devotee that he does not have ekānta-bhakti.
śamo man-niṣṭhatā buddheḥ: absorbing the intelligence in me constitutes śama. SB 0 11.19.36
He speaks in this way to produce steadiness in order to purify the devotee completely. By being born as a brāhmaṇa, his faults as a kṣatriya mentioned in verse 47 will be uprooted. Or this is arranged to accomplish the perfection of his great devotee, as in the case of Nārada.
Tāpādi-pañca-saṁskārī navejyākarmakārakaḥ
Artha pañcakavid vipro mahābhāgavatottamaḥ
The greatest devotee bṛahmaṇa undergoes the five purificatory rites, navejyā-karma, and knows artha-pañcaka. Padma Purāṇa
The meaning is explained in Bhagavad-bhakti-vilāsa commentary. According to that, the meaning of the verse can be explained. Śrīdhara Svāmī explains the verse according to the first version. Kṛṣṇa does not reveal his relationship to Gokula, and by knowledge of Nārāyaṇa and hearing his glories, gives Mucukunda faith. It would be unsuitable of reveal everything in the cave, where details could not be seen clearly.
Thus end the purports of the humble servants of His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda to the Tenth Canto, Fifty-first Chapter, of the Śrīmad-Bhāgavatam, entitled "The Deliverance of Mucukunda."
10.52: Rukmiṇī's Message to Lord Kṛṣṇa
verses: Summary, 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16-17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44
Chapter Summary
This chapter describes how Lord Balarāma and Lord Kṛṣṇa, running as if in fear, went to Dvārakā. Then Lord Kṛṣṇa heard the message of Rukmiṇī from the mouth of a brāhmaṇa and chose her as His wife.
King Mucukunda, shown mercy by Lord Śrī Kṛṣṇa, offered obeisances and circumambulated Him. The King then left the cave and saw that humans, animals, trees and plants were all smaller than when he had fallen asleep. From this he could understand that the age of Kali was at hand. Thus, in a mood of detachment from all material association, the King began worshiping the Supreme Lord, Śrī Hari.
Śrī Kṛṣṇa returned to Mathurā, which was still under siege by the barbarian army. He destroyed this army, collected all the valuables the soldiers had been carrying, and set off for Dvārakā. Just then Jarāsandha arrived on the scene with a force of twenty-three akṣauhiṇīs. Lord Balarāma and Lord Kṛṣṇa, acting as if fearful, left Their riches aside and ran far away. Because Jarāsandha could not appreciate Their true power, he ran after Them. After running a long way, Rāma and Kṛṣṇa came to a mountain named Pravarṣaṇa and proceeded to climb it. Jarāsandha thought They had hidden inside a cave and looked all over for Them. Unable to find Them, he built fires on all sides of the mountain. As the vegetation on the mountain slopes burst into flame, Kṛṣṇa and Balarāma jumped off the peak. After reaching the ground unseen by Jarāsandha and his followers, They returned to the Dvārakā fort, which floated within the sea. Jarāsandha decided that Rāma and Kṛṣṇa had burned to death in the fire, and he took his army back to his kingdom.
At this point Mahārāja Parīkṣit asked a question, and Śrī Śukadeva Gosvāmī responded to it by beginning to narrate the history of the marriage of Lord Śrī Kṛṣṇa and Rukmiṇī. Rukmiṇī, the young daughter of Bhīṣmaka, King of Vidarbha, had heard of Śrī Kṛṣṇa's beauty, strength and other fine qualities, and she therefore made up her mind that He would be the perfect husband for her. Lord Kṛṣṇa also wanted to marry her. But although Rukmiṇī's other relatives approved of her marriage to Kṛṣṇa, her brother Rukmī was envious of the Lord and thus forbade her to marry Him. Rukmī wanted her to marry Śiśupāla instead. Rukmiṇī unhappily took up her duties in preparation for the marriage, but she also sent a trustworthy brāhmaṇa to Kṛṣṇa with a letter.
When the brāhmaṇa arrived in Dvārakā, Śrī Kṛṣṇa properly honored him with ritual worship and other tokens of reverence. The Lord then asked the brāhmaṇa why he had come. The brāhmaṇa opened Rukmiṇī's letter and showed it to Lord Kṛṣṇa, who had the messenger read it to Him. Rukmiṇī-devī wrote, "Ever since I have heard about You, my Lord, I have become completely attracted to You. Without fail please come before my marriage to Śiśupāla and take me away. In accordance with family custom, on the day before my marriage I will visit the temple of goddess Ambikā. That would be the best opportunity for You to appear and easily kidnap me. If You do not show me this favor, I will give up my life by fasting and observing severe vows. Then perhaps in my next life I will be able to obtain You."
After reading Rukmiṇī's letter to Lord Kṛṣṇa, the brāhmaṇa took his leave so he might carry out his daily religious duties.