Devanagari
यद्वाञ्छया नृपशिखामणयोऽङ्गवैन्य-
जायन्तनाहुषगयादय ऐक्यपत्यम् ।
राज्यं विसृज्य विविशुर्वनमम्बुजाक्ष
सीदन्ति तेऽनुपदवीं त इहास्थिता: किम् ॥ ४१ ॥
Verse text
yad-vāṣchayā nṛpa-śikhāmaṇayo ’nga-vainya-
jāyanta-nāhuṣa-gayādaya aikya-patyam
rājyaṁ visṛjya viviśur vanam ambujākṣa
sīdanti te ’nupadavīṁ ta ihāsthitāḥ kim
Synonyms
yat
—
for whom
;
vāṣchayā
—
out of desire
;
nṛpa
—
of kings
;
śikhāmaṇayaḥ
—
the crown jewels
;
aṅga
—
vainya — jāyanta — nāhuṣa — gaya — ādayaḥ — Aṅga (the father of Vena), Vainya (Pṛthu, the son of Vena), Jāyanta (Bharata), Nāhuṣa (Yayāti), Gaya and others
;
aikya
—
exclusive
;
patyam
—
having sovereignty
;
rājyam
—
their kingdoms
;
visṛjya
—
abandoning
;
viviśuḥ
—
entered
;
vanam
—
the forest
;
ambuja
—
akṣa — O lotus-eyed one
;
sīdanti
—
suffer frustration
;
te
—
Your
;
anupadavīm
—
on the path
;
te
—
they
;
iha
—
in this world
;
āsthitāḥ
—
fixed
;
kim
—
whether .
Translation
Wanting Your association, the best of kings — Aṅga, Vainya, Jāyanta, Nāhuṣa, Gaya and others — abandoned their absolute sovereignty and entered the forest to seek You out. How could those kings suffer frustration in this world, O lotus-eyed one?
Translation (Visvanatha Cakravarti Thakura)
Wanting Your association, the best of kings—Aṅga, Vainya, Jāyanta, Nāhuṣa, Gaya and others—abandoned their absolute sovereignty and entered the forest to seek You out. How could those kings suffer frustration in this world, O lotus-eyed one?
KB 10.60.41
“My dear lotus-eyed Lord, I cannot understand Your statement that women and other persons who have taken shelter under Your lotus feet pass their days only in bereavement. From the history of the world we can see that princes like Aṅga, Pṛthu, Bharata, Yayāti and Gaya were all great emperors of the world, and there were no competitors to their exalted positions. But in order to achieve the favor of Your lotus feet, they renounced their exalted positions and entered the forest to practice penances and austerities. When they voluntarily accepted such a position, accepting Your lotus feet as all in all, does it mean that they were in lamentation and bereavement?
Purport
Here Queen Rukmiṇī refutes the ideas put forth by Lord Kṛṣṇa in text 13. In fact Śrīmatī Rukmiṇī-devī repeats Lord Kṛṣṇa’s own words. The Lord said,
āsthitāḥ padavīṁ su-bhru prāyaḥ sīdanti yoṣitaḥ:
“Women who follow My path generally suffer.” Here Rukmiṇī-devī says,
sīdanti te ’nupadavīṁ ta ihāsthitāḥ kim:
“Why should those fixed on Your path suffer in this world?” She gives the example of many great kings who renounced their powerful sovereignty to enter the forest, where they performed austerities and worshiped the Lord, intensely desiring His transcendental association. Thus, according to Śrīla Viśvanātha Cakravartī, Śrīmatī Rukmiṇī-devī here intends to tell Śrī Kṛṣṇa, “You have said that I, a king’s daughter, am unintelligent and frustrated because I married You. But how can You accuse all these great enlightened kings of being unintelligent? They were the wisest of men, yet they gave up everything to follow You and were certainly not frustrated by the result. Indeed, they achieved the perfection of Your association.”
Purport (Visvanatha Cakravarti Thakura)
"You have said that almost all women who follow your path end up suffering. That is also a foolish statement. Bharata (Jayanta) and other great kings took shelfer of you, but did they suffer? Were they foolish? You have said that because I am a foolish princess I suffer."
Purport (Jiva Goswami)
With particular anger she responds to his suggestion that he should be given up. She rejects his assertions of verse 13 that women become unhappy because of him. Desiring you, topmost kings gave up kingdoms desired even by the devatās and entered the forest. They had faith in you, the son of Nanda and thus remained fixed at your feet somewhere in this world (iha). Nu indicates a question. This verse replies to his statement that all women become miserable because of him. Kings and others also included in his statement. Thus she replies by mentioning kings.
Purport (Sanatana Goswami)
Yad is the correlative of te in the sentence. The best of kings, possessing kingdoms, gave up their kingdoms which they controlled completely (eka-patyam) and entered the forest. Or te distinguishes these kings from Jarāsandha. Ādayaḥ indicates Priyavrata and others. Nu indicates a question or can be the words anupadavīm. Will they who are situated on your path suffer, even in the forest (iha)? O lotus eyed lord! They wait to see your beauty.