Śrīmad-Bhāgavatam 10.54.55
Blended reading (Sanskrit + English inline)
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narāḥ-nāryaḥ
—
the men and women
Pair of plurals — males and females. The Bhāgavatam's typical inclusion: bhakti-festival is for everyone. Cf. SB 1.7.10's 'striyo vaiśyās tathā śūdrās te 'pi yānti parāṁ gatim.' No varṇa or gender excluded from Kṛṣṇa-utsava.
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muditāḥ
—
joyful
Plural of mudita. Mudā is a sañcāri-bhāva in rasa-śāstra — momentary delight. Vyāsa places it first in the verse, before any external decoration. Bhāva precedes ornament.
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pramṛṣṭa-maṇi-kuṇḍalāḥ
—
with polished jewels and earrings
Triple compound: pra-mṛṣṭa (polished) + maṇi (jewel) + kuṇḍala (earring). Echoes v. 7's fallen kuṇḍalas on the battlefield. Vyāsa rhymes the chapter's bookends: kuṇḍalas in the dust (v. 7) → kuṇḍalas polished (v. 55). Same ornament, opposite worlds.
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pāribarham
—
wedding gifts
From pari-√bṛh, 'to surround.' Pāribarha is a special class of gift offered at the marriage rite. The Bhāgavatam's lexicon is precise — this is not generic 'presents' but the specific marriage-pāribarha enjoined by Vedic vidhi.
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varayoḥ
—
to the groom and the bride
Dual genitive of vara. Vara means 'groom' but its root is 'choice' (vara = chosen one). The Bhāgavatam's wordplay: every gift to the bridal couple is a gift to those who have CHOSEN each other — and they have, through many previous lives.
They brought worthy gifts to the bride and groom (varayoh).
Varayoḥ means the groom and bride. It is like svasuroḥ which can stand for father and mother-in-law. The two wore clothing of various colors (citra). The great beauty of the wedding is described.
The jewels shone more than usual (pramṛṣṭa). The bride and groom were dressed attractively with oil and turmeric (citra). This was characteristic of the weeding. They offered them at close hand or as gifts (upa). Or the two were the best (varayoḥ). Thus the gifts were the best. Their clothing was remarkable (citra), with many colors.
- Where could you contribute material gifts to spiritual unions in your community?
- How does generosity become participation?
Men and women joyful, jewels polished, gifts offered to a wondrously-dressed bride and groom — the verse's whole register is utsava-rasa. Notice the sequence: the joyfulness is FIRST, the jewels are second. Gauḍīyas read this as doctrine: bhakti's adornment is interior; outward jewels merely receive the polish of inward joy.
My note
Source: vedabase.io