Rukmini Kalyanam is not simply the story of a marriage. It is the union of Purusha with Prakriti itself. The Brahmin intermediary is the symbol of Vedic authority through which alone the merging of the two is known.

Rukmini is the Jiva and Krishna is the Paramatma. She is suffering from the rules and restrictions imposed by Prakriti, Ahamkara is her brother, Worldliness is her father etc. But, on account of her Sadaachaara, her mind rested on God. So she was able to plan a method of reaching God. Her prayers, repentance, yearning and steadfastness were rewarded. Her observance of the age-old code of good conduct at last saved her; for, she went out for the Gouri Puja, before the marriage rite. In that temple she was immersed in the worship of God and so she was liberated from the bonds by the God who was lying in wait! The parents and the brother and all the relatives objected; but, an individual is born to work out his destiny, not to act a role in some one else’s drama. One is born to serve out one’s sentence; when the sentence ends, one is free. You shall not remain in prison, on the pretext that a dear comrade is still in! Just think of this fact: Rukmini had not met Krishna before; there was no preliminary wooing. The soul yearned and it won. They had met in the realm of the spirit. This is no ordinary marriage, though the people who write about it and describe it in Harikathas, speak of it as the romantic adventure of a wilful girl and a young care-free bravado! It is the merging of ‘tat’ with ‘tattva,’ this with that. (SSS Vol.3, p.107-108)