Śrīmad-Bhāgavatam 10.54.58
Blended reading (Sanskrit + English inline)
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kuru-sṛñjaya-kaikeya-vidarbha-yadu-kuntayaḥ
—
of the Kuru, Sṛñjaya, Kaikeya, Vidarbha, Yadu and Kunti clans
Six-part dynastic compound. Six clans, listed alphabetically by metric convenience. Vyāsa archives the geopolitical reality of the moment — and quietly notes that all of them attend Kṛṣṇa's wedding. Universal acknowledgment.
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mithaḥ
—
with one another
Adverb 'mutually.' Same root as mithyā (false), but here used positively — 'reciprocally.' The crowds mingle. Mithaḥ in Gauḍīya texts is often used for the gopīs' confidences with each other; the rasa-flavor stays.
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mumudire
—
they took pleasure
Perfect of √mud. Same root as muditā (v. 55). The festival's emotional palette is consistently muda — the second of the sañcāri-bhāvas of love. Not ecstasy yet, but moving toward it.
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sambhramāt
—
out of excitement
From sam-√bhram, 'to whirl together.' The dignified hurry of a wedding crowd — Vyāsa captures the controlled chaos. Bhakti's joy is exuberant but not unhinged; the verb sam-bhram implies a whirl WITH others, not against.
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paridhāvatām
—
of those who were running about
Genitive participle of pari-√dhāv, 'to run around.' The image of pre-wedding bustle — relatives crisscrossing the city. The Bhāgavatam preserves the texture of household preparation; bhakti is incarnate in domestic detail.
Gathering together (paridhavanam) they rejoiced.
The kings who were called are described. Associating with each other they became joyful. The Kurus include Bhīṣma, Dhṛtarāṣtṛa, and the Pāṇḍavas. The Sṛñjayas included Drupada. The Kaikeyas included Santardana. The people of Vidarbha came out of affection for Rukmiṇī. Kṛṣṇa was acceptable to the kings of Vidarbha, because abducting was praised for kṣatriyas and they had previously approved of Kṛṣṇa as the groom. Because Balarāma had sages invite them and bring them, they did not feel uncomfortable. Bhīṣmaka also came and also Kratha and Kaiśika. The Yādavas included Ugrasena. Some say that Nanda and others came from Vraja since they were also called Yādavas. It is said in Padma Purāṇa: nanda-gopo’tha gopālair gopa-vṛndaiḥ samāgataḥ | svalaṁkṛtābhir yoṣidbhir yaśodā ca samāgatā || Nanda came along with the cowherds and Yaśodā also came with women who were well decorated. After the killing of Kaṁsa, Kṛṣṇa had asked Nanda for permission to stay in Mathurā with the following intention: jñātīn vo draṣṭum eṣyāmo vidhāya suhṛdāṁ sukham We shall come to see you, our dear relatives who suffer in separation from us, as soon as we have given some happiness to your well-wishing friends. SB 10.45.23 Kunti means Kuntibhoja and his group. People were running here and there (pari—dhāvatām) for making arrangements for the marriage.
- Whose reunions might be possible only at the Lord's chosen festivals?
- How could a wedding in your life become an occasion for wider reconnection?
Royal lines that elsewhere fought each other — Kurus, Sṛñjayas, Kaikeyas, Vidarbhans, Yadus, Kuntis — here meet joyfully in Dvārakā's crowds. The wedding becomes a meta-political event: Kṛṣṇa's marriage temporarily reconciles dynasties that the rest of the epic-history shows in war.
Some years later, in SB 10.74, Yudhiṣṭhira's Rājasūya yajña would gather the same constellation of dynasties — and Śiśupāla's culminating insult would be answered by Kṛṣṇa's discus. Dvārakā's wedding (this chapter) is the irenic preview; the Rājasūya is the eschatological climax.
Gauḍīyas read both events together: when Kṛṣṇa is the host, dynasties become temporarily one family; when Kṛṣṇa is offered honor, the demonic among them are removed and the bhakti among them is exalted.
My note
Source: vedabase.io