Such a decision is taken and Krishna installs himself at Dwarka. Before he can fulfil his duties as an adult member of the race, however, certain preliminaries are necessary and among them is the important issue of his marriage. Both he and Balarama require wives and the question is how are they to get them. Balarama's problem is easily settled by a marriage to Revati, a princess. Krishna's, on the other hand, is less straightforward and he is still undecided when news is brought that the Raja of Kundulpur has a daughter of matchless loveliness, her name Rukmini. Her eyes, it was said, were like a doe's, her complexion like a flower, her face dazzling as the moon. Rukmini in turn has overheard some beggars reciting Krishna's exploits, has fallen in love with his image and is at once delighted and disturbed. In this way each is fascinated by the other. Almost immediately, however, a crisis occurs. Rukmini's brother, Rukma, urges her father to marry her to a rival, Sisupala. Krishna's claims as Vishnu incarnate are advanced in vain and he is ridiculed as being just a cowherd. Against his better judgment her father acquiesces and arrangements for a wedding with Sisupala go forward. Rukmini now takes the daring step of sending a message to Krishna, declaring her love and asking him to save her. Krishna reads it with delight. He at once leaves for Kundulpur, finding it gay with flags and banners, golden spires and wreaths of flowers. Sisupala has arrived, but in addition, there is Krishna's old enemy, Jarasandha, encamped with an army of demons. Rukmini is in despair until she learns that Krishna also has arrived. A little later Balarama reaches the scene, bringing with him an army. Sisupala is dismayed at his arrival and both sides watch each other's movements. The wedding day now dawns and Rukmini, guarded by Sisupala's soldiers, goes outside the city to worship at a shrine to Devi.[36] As she nears the shrine, Krishna suddenly appears. Rukmini gazes with adoration at him. He springs among the soldiers, lifts her into his chariot and rushes her away.
This summary abduction is more than Sisupala can bear. Troops career after Krishna. Armies engage. A vast battle ensues. As they fight, Rukmini looks timorously on. At last, Balarama vanquishes the demon hosts, 'as a white elephant scatters lotuses.' Sisupala and Jarasandha flee, but Rukmini's evil brother, Rukma, returns to the fray, strives feverishly to kill Krishna, fails and is taken captive. His life is spared at Rukmini's behest, but he is led away, his hands tied behind his back and his moustaches shaven off. Balarama intercedes and effects his release and Rukma goes away to brood on his discomfiture and plot revenge. Krishna now returns to Dwarka in triumph, is given a rapturous welcome and a little later celebrates his marriage with full ritual. 'Priests recited the Vedas, Krishna circled round with Rukmini. Drums resounded. The delighted gods rained down flowers; demi-gods, saints, bards and celestial musicians were all spectators from the sky.'
Having married Rukmini, Krishna has now the full status of a grown prince. But he is nothing if not supernormal; and just as earlier in his career he has showered his affection on a host of cowgirls, he now acquires a whole succession of further wives. The first is Jambhavati, the second Satyabhama. Satyabhama's father is a certain Sattrajit who has obtained from the sun the boon of a jewel. The jewel flashes with light and Krishna advises him to surrender it to King Ugrasena. The man refuses; whereupon his brother seizes it and goes away to the forest. Here a lion pounces upon him, devours the man and his horse and hides the jewel. The lion is then killed by a bear who centuries earlier had served with Vishnu's earlier incarnation, Rama, during his campaign against the demon king of Lanka.[37] The bear carries away the jewel and gives it to its mate. When Sattrajit hears that his brother is missing, he concludes that Krishna has caused his death and starts a whispering campaign, accusing Krishna of making away with the jewel. Krishna hears of the slander and at once decides to search for the missing man, recover the jewel and thus silence his accuser for ever. As he goes through the forest, Krishna finds a cave where the dead lion is lying. He enters it, grapples with the bear but is quickly recognized by the bear as Krishna himself. The bear bows before him and begs him to accept his daughter Jambhavati in marriage. He includes the jewel as part of the dowry. Krishna marries the girl and returns. Back at the court he upbraids Sattrajit for falsely accusing him. 'I did not take the jewel,' he says. 'The bear took it. Now he has given the jewel to me and also his daughter. Take back your jewel and be silent.' Sattrajit is overwhelmed with shame and by way of amends gives Krishna his own daughter, Satyabhama. Krishna marries her and Sattrajit begs him to take the jewel also. Krishna refuses and the jewel remains with its owner. A little later, Sattrajit is murdered and the jewel once again stolen. The murderer thief is tracked down by Krishna and killed, but only after many delays is the jewel at last recovered from Akrura—the leading Yadava who earlier in the story has acted first as Raja Kansa's envoy to Krishna and later as Krishna's envoy to Kunti. Krishna orders him to return it to its owner, Sattrajit's grandson. Akrura places it at Krishna's feet and Krishna gives it to Satyabhama. The upshot, then, is that the slander is ended, the jewel is regained and in the process Krishna acquires two further wives.
These extra marriages, however, by no means end the tally of his consorts, for during a visit to his relatives, the Pandavas, now returned from exile and for the moment safely reinstalled in their kingdom, he sees a lovely girl, Kalindi, wandering in the forest. She is the daughter of the sun and has been sent to dwell by a river until her appointed bridegroom, Krishna, arrives to claim her. Krishna is delighted with her youth, places her in his chariot and on his return to Dwarka, celebrates their wedding. A little later other girls are married to him, in many cases only after a fierce struggle with demons. In this way, he obtains eight queens, at the same time advancing his prime purpose of ridding the world of demons.
At this point, the Purana embarks on an episode which, at first sight, appears to have very little to do with its main subject. In fact, however, its relevance is great for, as a consequence, Krishna the prince acquires as many female companions as he had enjoyed as a youth. The episode begins with Earth again appearing in heaven. Having successfully engineered Krishna's birth, she does special penance and again beseeches the supreme Trinity to grant her a boon. This boon is a son who will never be equalled and who will never die. Brahma, Vishnu and Siva agree to give her a son, Naraka, but on the following conditions: he will conquer all the kings of the earth, rout the gods in the sky, carry off the earrings of Aditi (the mother of the gods), wear them himself, take the canopy of Indra and place it over his own head and finally, collect together but not marry sixteen thousand one hundred virgin daughters of different kings. Krishna will then attack him and at Earth's own behest, will kill Naraka and take to Dwarka all the imprisoned girls. Earth says, 'Why should I ever tell anyone to kill my own son?' and is silent. None the less the boon is granted, the conditions are in due course fulfilled and after a furious encounter with Naraka at his city of Pragjyotisha,[38] Krishna is once again victorious. During the battle, Muru or Mura, the arch demon, aided by seven sons, strenuously defends the city. Krishna kills him by cutting off his five heads but has then to resist whole armies of demons assembled by the sons. When these also have been destroyed, Krishna meets Naraka and after a vicious contest finally kills him, recovering in consequence the earrings of Aditi and the canopy of Indra. Naraka's palace is then opened and reveals the bevy of imprisoned girls. As they gaze on Krishna, their reactions are reminiscent of the cowgirls'. They implore Krishna to take them away and allow them to lavish on him their impassioned love. Krishna agrees, chariots are sent for and the vast concourse of passion-stricken girls is transported to Dwarka. Here Krishna marries them, showering affection on each of the sixteen thousand and one hundred 'and displaying unceasing love for his eight queens.'
Such an incident revives an aspect of Krishna's early character which up to the present has been somewhat obscured by other events. Besides slaying demons he has all along been sensitive to feminine needs, arousing in women passionate adoration and at the same time fulfilling the most intense of their physical desires. It is these qualities which characterize his later career.
Having on one occasion given Rukmini, his first consort, a flower of the heavenly wishing tree,[39] Krishna finds that he has aroused the jealousy of his third consort, Satyabhama. To please her, he accordingly undertakes to get for her not merely a flower or branch but the tree itself. He therefore goes to Vaikuntha, the paradise of Vishnu, and takes the opportunity to return the earrings of Aditi and place the canopy over the lord of the gods. He then sends a message to Indra asking for the tree. Indra as the tree's custodian recalls his former discomfiture in Brindaban when Krishna had abolished his worship and venerated the hill Govardhana in his place. Despite his subsequent surrender to Krishna, and abject worship of him, Indra is still incensed and bluntly refuses. Krishna then goes to the tree, wounds its guardians and bears the tree away. Indra is tempted to do battle but realizing Krishna's superior power calls off his hosts. Back in Dwarka, Krishna instals the tree in Satyabhama's palace but returns it to Indra a year later.
On another occasion, Krishna and Rukmini are making love on a golden bed in a palace bedecked with gems. The sheets are white as foam and are decorated with flowers. Pictures have been painted on the walls and every aid to pleasure has been provided. Rukmini is lovelier than ever, while Krishna, 'the root of joy,' dazzles her with a face lovely as the moon, a skin the colour of clouds, a peacock crown, a long garland of flowers and a scarf of yellow silk. As he lies, he is 'the sea of beauty, the light of the three worlds.' After making love, Krishna suddenly asks Rukmini why she preferred him to Sisupala. He points out that he is not a king and is therefore quite unworthy of her, that since he has rescued her from Sisupala, her wish has been accomplished and it is best that she should now leave him and marry a prince of the royal blood who will be worthy of her name. Rukmini is stunned at the suggestion. She collapses on the floor, her hair obscuring her lovely face. Krishna raises her up, sits her on his knees, and strokes her cheeks. When at length Rukmini revives, Krishna hastens to explain that he was only jesting and that in view of her deep love he will never abandon her. Rukmini assures him that nowhere in the world is there Krishna's equal. The beggars who recited his praises and from whom she first heard his name, were in fact Brahma and Siva. All the gods revere him. To adore him is the only joy. Those who love Krishna alone are happy. If blinded by pride a man forgets him, Krishna abases him. It was because Rukmini besought his compassion that Krishna has loved her. Hearing her simple sincerity, Krishna is greatly moved and says, 'Love of my heart, you know me through and through. You have given yourself to me, adored me and known my love. I shall love you always.' Rukmini hears him with deep contentment and the two make love.
Such a declaration however is not intended to imply a cold neglect of his other wives for it is part of Krishna's role that he should please and satisfy all. Accordingly, when Narada, the sage, makes one of his recurring appearances—this time in order to investigate how Krishna contrives to keep happy so vast a concourse of women—he finds Krishna everywhere. With Rukmini he reclines at ease, with Jambhavati he plays dice, at Satyabhama's house, he is having his body rubbed with oil, at Kalindi's, he is asleep. In this way, wherever Narada goes, he finds Krishna with one or other of his queens. In fact, the same 'delusive' powers which he had earlier employed when dancing with the cowgirls—making each believe he was dancing with her and her alone—are now being used to satisfy his wives.
In this way Krishna continues to live. Sometimes his wives caress his body, ply him with delicacies or swathe him in perfumed garments. Sometimes to ease their passion they make little figures of him or let themselves be dressed by him. One night they go with him to a tank and there make love in the water. Everything in the scene reminds them of their love and they address first a chakai bird. 'O chakai bird, when you are parted from your mate, you spend the whole night sadly calling and never sleeping. Speak to us of your beloved. We are Krishna's slave-girls.' They speak to the sea. 'O sea, you lie awake night and day, heaving sighs. Do you grieve for a loved one who is far away?' Then they see the moon. 'O moon, why do you grow thin? Are you also filled with longing? Are you fascinated by Krishna?' In this way they address birds, hills and rivers, seeking from each some consolation for their frenzied love.