10.58 · Kṛṣṇa Marries Five Princesses

• puruṣa - uttamaḥ — the Supreme Personality of Godhead
  Compound puruṣa (person) + uttamaḥ (highest). The same title Kṛṣṇa applies to Himself in BG 15.18 (puruṣottamaḥ). Śuka chooses this title precisely here because the visit is an act of personalist concern — not impersonal providence but the highest Person walking through a friend's door.
• draṣṭum — to see
  Infinitive of √dṛś. Bhagavān, who sees everything, comes in order to see — to give darśana and to take it. Gauḍīya doctrine: prema requires reciprocity, and the Lord travels great distances to keep the loop closed.
• pratītān — visible
  From prati + √i — having reappeared. The Pāṇḍavas had been hidden during the lac-house episode and the forest exile; now they are pratīta, publicly present again. Kṛṣṇa's visit marks the resumption of dharma's visible reign.
• indraprastham — to Indraprastha
  The city built by Viśvakarmā (referenced later at verse 24). Not Hastināpura — the Pāṇḍavas' own capital, ceded to them by Dhṛtarāṣṭra. Kṛṣṇa visits the city of dharma, not the city of intrigue.

• Padaseva Pr SB 10-58-01 Oriya
  His Grace Padaseva Prabhu· Oriya
• Bhanu Sw SB 10-58-01-08 - Nithya Siddhas are always absorbed in Krsna and never subjected to Material Condition - ISKCON Chennai
  His Holiness Bhanu Swami· English
• 04 - RGS SB 10-58-01-58 - Krishna ki Vivah Leela-Krishna marries Five Princess-04
  His Holiness Radha Govinda Swami· English
• Romapada Sw SB 10-58-01-03 - Krishna Marries Five Princesses - 2013-06-02 Phoenix
  His Holiness Romapada Swami· 2013-06-02· English

• Whose 'reappearance' in your life is overdue for a visit?
• How do you mark the end of someone else's hiding with proper attention?

When the rightful king of a city returns after long absence, his ministers in exile come out to meet him — not because he has forgotten where they are, but because His visit is itself the proof that they remain in His thought. Kṛṣṇa walks into Indraprastha as that very gesture: puruṣottama coming to His own.

• mukundam — Kṛṣṇa, the giver of liberation
  From mukti (liberation) + dā (giver). But Gauḍīyas read mukti here in its devotional sense — not merger but eternal service. The Pāṇḍavas do not stand up to be liberated from existence; they stand up because the giver of life Himself has arrived.
• akhila — of everything
  From a (not) + khila (a part). Literally the not-partial, the entire. Kṛṣṇa is īśvara not of a region but of akhila — yet He walks into one room and is greeted as a beloved nephew. Acintya-bhedābheda in action.
• prāṇāḥ — the senses (life airs)
  The verse's central simile: as prāṇas rise together when the life air returns, so the Pāṇḍavas rise when Kṛṣṇa arrives. Vedānta calls prāṇa the inner controller of the indriyas; the Bhāgavatam reveals the controller of prāṇa Himself.
• yugapat — simultaneously
  All at once — no first, no second. Five brothers rising in one instant is the bodily form of ekā-tāna, single-pointed bhāva. Sakhya-rasa in its physical expression.

• Janmastami Pr SB 10-58-02-06 - 2014-12-30 ISKCON Alachua
  His Grace Janmastami Prabhu· 2014-12-30· English
• Padaseva Pr SB 10-58-02 Oriya
  His Grace Padaseva Prabhu· Oriya

• What 'standing up at once' does Kṛṣṇa's name produce in you?
• Where do you forget that He is the life air?

When the life-breath returns to a body that has been still, every sense leaps awake at once — eye, ear, tongue, skin, mind — because they live only by what He carries. The Pāṇḍavas standing up in unison is that physiological truth made visible: Kṛṣṇa is the prāṇa of His devotees.

• acyutam — Kṛṣṇa, the infallible
  From a (not) + cyuta (fallen). Kṛṣṇa never falls from His position; embracing Him, the embracer also stops falling. Gauḍīya tradition takes acyuta as the name of the unbreakable shelter — once held, never dropped.
• aṅga — with His body
  The literal body of Bhagavān — sac-cid-ānanda-vigraha. Gauḍīyas reject any reading that treats Kṛṣṇa's form as material māyā. The body that destroys sin by touch must itself be wholly spiritual.
• saṅga — by the contact
  From √sañj. The same word that elsewhere denotes binding attachment here denotes its cure: contact with Kṛṣṇa unsticks every other contact. Sat-saṅga purifies, but aṅga-saṅga with Bhagavān is its source.
• sa - anurāga — affectionate
  Compound sa (with) + anurāga (deep loving attachment). Anurāga is a Gauḍīya technical term — in Bhakti-rasāmṛta-sindhu, a stage of prema where the beloved appears ever-new at every moment. Kṛṣṇa's smile carries that bhāva.
• smitam — smiling
  Kṛṣṇa's smile is doctrinally weighted in Gauḍīya texts — Rūpa Gosvāmī catalogues it as a primary ālambana of rasa. One smile of Bhagavān destroys what scriptures-full of penance only promise to weaken.

• Padaseva Pr SB 10-58-03 Oriya
  His Grace Padaseva Prabhu· Oriya
• Revati Raman Pr SB 10-58-03 - 2012-11-30 ISKCON Tirupati
  His Grace Revati Raman Prabhu· 2012-11-30· Telugu

• Where do you under-credit embodied embrace as part of devotional purification?
• What smile in His face have you not yet taken in?

A bath in the Yamunā does not merely wash the skin — it reaches what the skin alone cannot touch. The Pāṇḍavas' embrace of Kṛṣṇa is that kind of bath: the touch (aṅga-saṅga) destroys what no penance could.

• abhivandanam — obeisances
  From abhi + √vand. The Supreme Lord bows — Gauḍīya doctrine: Bhagavān honours dharma by enacting it. Yudhiṣṭhira and Bhīma are elder; Kṛṣṇa's bow is not affectation but the perfection of vinaya, the model surrender shows the world.
• phālgunam — Arjuna
  Arjuna's name as the one born under the Phalgunī star. Of the five brothers, Arjuna alone receives parirambha (firm embrace) — sakhya-rasa. Gauḍīyas regard Arjuna as the paradigmatic sakhā of Kṛṣṇa in the warrior register.
• parirabhya — firmly embracing
  From pari + √rabh — to grasp around. Distinct from the formal abhivādana given to elders and the abhivandana received from twins; embrace is the bodily form of sakhya, the rasa Kṛṣṇa keeps in this specific relation.
• yamābhyām — by the twins (Nakula and Sahadeva)
  Dual instrumental. They offer obeisances to Him because they are younger. Each Pāṇḍava is placed in his right rasa — Gauḍīya etiquette: dharma serves rasa, never overrides it.

• Padaseva Pr SB 10-58-04 Oriya
  His Grace Padaseva Prabhu· Oriya
• Revati Raman Pr SB 10-58-04 - 2012-12-01 ISKCON Tirupati
  His Grace Revati Raman Prabhu· 2012-12-01· Telugu

• Where do you greet everyone the same way regardless of relationship?
• How could calibrated greeting honor each person?

A great king dismounts at each gate of His own city — to the elder warder He bows, the equal warrior He embraces, the younger guards He receives. Kṛṣṇa's order of greetings is etiquette transmuted into rasa: each Pāṇḍava gets the gesture his relation demands.

• kṛṣṇā — Draupadī
  Draupadī's other name — the dark one, parallel to Kṛṣṇa's own. Gauḍīyas read the doubled name in this verse (kṛṣṇā... kṛṣṇam) as the Bhāgavatam quietly signalling that she belongs to Him in a way the Pāṇḍava-marriage does not exhaust.
• aninditā — faultless
  From a (not) + nindita (blamed). Bhāgavatam vouches her chastity at her first entrance — answering in advance every accusation the later assembly will hurl. Gauḍīyas take aninditā as Bhāgavata's seal.
• vrīḍitā — somewhat timid
  Lajjā — bashfulness. In Gauḍīya rasa-śāstra, lajjā is one of the thirty-three sañcārī-bhāvas; it adorns the heroine when she approaches the hero. The Bhāgavatam, even in a narrative beat, paints with rasa-vocabulary.
• abhyavandata — offered obeisances
  Imperfect form. The same root vand seen in verse 4 — but here Draupadī offers, where Kṛṣṇa earlier received and offered both. The verse-pair establishes the seated Lord at the centre of a court of mutual reverence.

• Padaseva Pr SB 10-58-05 Oriya
  His Grace Padaseva Prabhu· Oriya
• Revati Raman Pr SB 10-58-05 - 2012-12-02 ISKCON Tirupati
  His Grace Revati Raman Prabhu· 2012-12-02· Telugu

• Where does your bold devotion sometimes need to slow into timidity?
• How do you honor the strange mix of intimacy and shyness?

A new bride enters a great household stepping softly — not because she fears, but because the room she enters is already saturated with someone she cannot yet meet eye-to-eye. Draupadī approaches Kṛṣṇa exactly so: He is her cousin and her confidant, but here He is also the seated Lord, and the body knows.

• sātyakiḥ — Sātyaki
  Yuyudhāna Sātyaki — Kṛṣṇa's pupil in archery and one of His most devoted warriors. He bridges the Yadu and Pāṇḍava camps; his honoured seat shows Indraprastha receives Dvārakā as its own kin.
• pūjitaḥ — worshiped
  Past participle of √pūj. The Bhāgavatam will not pass over the etiquette: even a martial associate is pūjita before being seated. Gauḍīya seva-saṁskāra: the body of the guest receives the worship the heart intends.
• paryupāsata — they sat down attending Him
  From pari + upa + √ās — sitting around in attendance. Upāsanā is a technical term for devotional attendance. Even seating is doctrinal: the geometry of devotees around Bhagavān is the visible śloka of upāsanā.

• Padaseva Pr SB 10-58-06 Oriya
  His Grace Padaseva Prabhu· Oriya

• Where do you welcome the principal and forget the entourage?
• What does 'duly honored' look like for those who accompany?

When a king's chief minister arrives, his retinue is seated according to rank — not to flatter rank but to keep the court's geometry sound. Sātyaki and the Vṛṣṇis settle into the Indraprastha hall like stones placed by a master mason: each in his right place, the structure perfected.

• pṛthām — to Queen Kuntī
  Kuntī's birth name — daughter of Śūrasena, sister to Vasudeva, Kṛṣṇa's paternal aunt (pitṛ-svasā). The relationship matters: Kṛṣṇa visits her not as Bhagavān visiting a devotee but as nephew visiting aunt, and the rasa of vātsalya-tinged-by-reverence opens.
• abhivādanaḥ — His obeisances
  The Lord bows to His aunt. Gauḍīyas read this as the doctrinal pattern: Kṛṣṇa Himself models reverence to elders. Devotion does not abolish family dharma; it perfects it.
• hārda — of heart
  From hṛd (heart). Used in the compound hārda-ārdra — softened with the heart's moisture. The Bhāgavatam locates the eye's wetness in the heart's softness, not in the eye itself.
• snuṣām — daughter-in-law
  Draupadī, by marriage to her sons, is now also Kuntī's. Kṛṣṇa inquires about both women together — Gauḍīya etiquette: bhakti honours the household lattice, not just individuals.

• Padaseva Pr SB 10-58-07 Oriya
  His Grace Padaseva Prabhu· Oriya
• Revati Raman Pr SB 10-58-07 - 2012-12-03 ISKCON Tirupati
  His Grace Revati Raman Prabhu· 2012-12-03· Telugu

• Whose aunt or uncle have you not seen in too long?
• Where could mutual inquiry replace one-way courtesy calls?

A son returns from a distant kingdom and his aunt, who has carried his absence in her body for years, finds her eyes wet before her words come. Kuntī weeping over Kṛṣṇa is the bodily form of smaraṇa — remembrance condensed into tears.

• prema — of love
  The technical Gauḍīya term for the highest rasa-stage. In Bhakti-rasāmṛta-sindhu prema is bhāva matured into total identification with the beloved's welfare. Kuntī's throat closes because prema has saturated the body's capacity to hold it.
• vaiklavya — due to the distress
  From vi + √klam — overwhelm. Vaiklavya is also a sañcārī-bhāva in rasa-śāstra: the breakdown of composure under prema's force. Not weakness but the bhakta-body's correct response.
• ruddha — choking
  Past participle of √rudh — obstructed. The throat is the meeting place of voice and breath; when prema fills it, both stall. Gauḍīyas catalogue gadgada (choked voice) as one of the eight sāttvika-bhāvas — visible proof of inner bhāva.
• kleśa — of distress
  The afflictions of conditioned life. Yoga-sūtra lists five; Bhāgavatam answers with one cure: smaraṇa of Kṛṣṇa. Kuntī's whole prayer that follows turns on this word — calamity recalled is calamity defeated.
• ātma — of the self
  In the compound ātma-darśanam — the showing of Himself. Gauḍīyas read ātma here as Bhagavān (paramātma), not the impersonal self; the Lord drives away kleśa by showing His own form.

• Padaseva Pr SB 10-58-08 Oriya
  His Grace Padaseva Prabhu· Oriya

• Where do you address Kṛṣṇa from a composed place rather than after tears?
• How does vulnerability open prayer?

When a long-held breath at last finds release, the throat itself catches and the eyes overflow before any speech. Kuntī's pause before her prayer is the body acknowledging what the words will only approach.

• kuśalam — well-being
  Auspiciousness, welfare. Kuntī insists welfare is not measured by external circumstance — at her saying, she is still recently exiled — but by Kṛṣṇa's remembrance. Gauḍīya doctrine: kuśala-lakṣaṇa is kṛṣṇa-smaraṇa.
• smaratā — by remembering
  Present participle of √smṛ. The instrumental case — by Your act of remembering — locates causation in His mind, not their merit. Gauḍīya reading: the bhakta is held by the Lord's smaraṇa, not the Lord by the bhakta's.
• jñātīn — relatives
  Plural — those connected by birth. Kṛṣṇa's family includes the Pāṇḍavas; bhakti is woven into kinship here. Gauḍīyas note this as one of the few moments the Bhāgavata calls Bhagavān a relative in the affirmative.
• preṣitaḥ — sent
  Past participle of pra + √iṣ — dispatched. Kṛṣṇa is the sender; Vidura the sent. Kuntī's theology: every help that arrives in this life is a kṛṣṇa-preṣita help. Trace the visible aid back, you will find Him at the source.

• Padaseva Pr SB 10-58-09 Oriya
  His Grace Padaseva Prabhu· Oriya

• Whom did Kṛṣṇa send to you when His direct protection wasn't visible?
• Have you thanked Him for the specific messenger?

A child stranded in a strange town does not know she is found until the parent's letter arrives — and yet, in retrospect, the moment of being found is the moment the parent first thought of her. Kuntī marks her welfare from the instant Kṛṣṇa remembered.

• bhrāntiḥ — delusion
  From √bhram — to wander. The Supreme has no wandering thought of 'us' versus 'them'. Gauḍīyas: Bhagavān's mind is sama (equal) at the level of being, yet specifically partial (pakṣa-pātī) at the level of love — both truths held in acintya-bhedābheda.
• suhṛt — well-wishing friend
  From su (good) + hṛd (heart). Kṛṣṇa is suhṛt of every creature (BG 5.29). The verse holds two facts together: He is suhṛt of all, yet specifically responsive to those who remember Him — both are true.
• ātmanaḥ — of the universe
  Genitive of ātman. The Bhāgavatam uses ātmā here to mean Paramātmā — the in-dwelling Soul of every soul. Gauḍīya doctrine: He is jīvātmā's antar-ātmā, not identical with it.
• smaratām — of those who remember
  Genitive plural of present participle of √smṛ. The pivot of the verse: He removes the kleśas of the smaraṇa-doers — not of all alike, in the matter of distress-removal. Gauḍīya: equality of being, partiality of response.
• hṛdi — in the heart
  Locative of hṛd. Paramātmā is hṛdi-sthitaḥ. Gauḍīyas read this as Kṣīrodaka-śāyī Viṣṇu's localized form — distinct from the jīva though seated alongside him in the hṛdaya-puṇḍarīka.

• Padaseva Pr SB 10-58-10 Oriya
  His Grace Padaseva Prabhu· Oriya

• Where do you assume that universal love means He doesn't favor remembrance?
• How does constant remembrance actually access His responsiveness?

The sun does not call one cloud its own and another a stranger — and yet, where someone keeps their roof's small window open, the same sun warms the room until winter is undone. The Lord has no relatives; the bhakta who remembers is warmed all the same.

• śreyaḥ — pious work
  The auspicious, the ultimately beneficial. Yudhiṣṭhira asks what śreyas could have caused Kṛṣṇa's appearance — and immediately concedes he does not know. Gauḍīya: Bhagavān's appearance is itself the śreyas; no prior śreyas needs to be invoked.
• yoga — of yogic practice
  In the compound yogeśvarāṇām — masters of yoga. Even those who control prāṇa and senses cannot easily see Him; bhakti's logic outruns yoga's. The Pāṇḍava is no yogeśvara, yet he sees Kṛṣṇa face to face.
• durdarśaḥ — rarely seen
  From dur (difficult) + dṛś (to see). Gauḍīyas pair this with BG 11.54 — bhaktyā tv ananyayā śakyaḥ. Difficult by yoga; reachable by bhakti.
• ku - medhasam — us fools
  Compound ku (bad) + medhas (intellect). The dharma-rāja calls himself ku-medhā — a Gauḍīya signature: humility (kārpaṇya) is one of the six limbs of śaraṇāgati. The recognition of one's own foolishness is, paradoxically, the highest wisdom in bhakti.

• Padaseva Pr SB 10-58-11 Oriya
  His Grace Padaseva Prabhu· Oriya

• Where could you acknowledge yourself as 'fool' before unearned grace?
• How does that humility actually increase the grace?

A pauper who suddenly finds the emperor sitting in his courtyard cannot account for his good fortune — he searches his memory for any deed that could have earned it and finds none. Yudhiṣṭhira's wonder is the bhakta's standard posture: the Lord is here, and the accounting will not balance.

• vārṣikān — of the rainy season
  From varṣa (rain, year). The four monsoon months — cāturmāsya — are traditionally a period of staying put for sannyāsīs and saints. Even Bhagavān honours the rhythm; the rains slow the world down so that darśana can deepen.
• abhyarthitaḥ — requested
  Past participle of abhi + √arth — entreated. The almighty Lord is moved by request, not necessity. Gauḍīya: He stays because He is asked, not because the rains keep Him. Bhakti's invitation is what holds Him.
• nayana - ānandam — joy to the eyes
  Compound nayana (eyes) + ānanda (bliss). The eye is the bhakta's privileged organ; Kṛṣṇa's form is the eye's true food. Gauḍīyas: cakṣuṣe te darśanaṁ pūrṇam — the eye is completed by His form.
• indraprastha - okasām — of the residents of Indraprastha
  Okasām — dwellers, householders. Not yogīs withdrawing to forests; ordinary citizens of a city receive cāturmāsya-darśana. Gauḍīya: bhakti is for the householder no less than the renunciate.

• Padaseva Pr SB 10-58-12 Oriya
  His Grace Padaseva Prabhu· Oriya

• Where could you ask Kṛṣṇa to stay rather than just to visit?
• What 'rainy season' in your life could His extended presence transform?

When the rains close in and roads turn to mud, even a king stays in one place — and the people of that town receive, for those four months, the privilege of his daily presence. The Bhāgavatam frames the cāturmāsya of Kṛṣṇa in Indraprastha as exactly such a gift.

• vānara — the monkey (Hanumān)
  Hanumān, the supreme servant of Rāmacandra. The Mahābhārata makes him the personal banner of Arjuna — Gauḍīyas read this cross-yuga gesture as proof that all bhakti is one family: the Treta-yuga's dāsa shields the Dvāpara-yuga's sakhā.
• gāṇḍīvam — his bow Gāṇḍīva
  Arjuna's celestial bow, originally Brahmā's. The same instrument that will, in the Gītā context, slip from his hands when sakhya is tested. Here it is still in its joyful function — hunting beside Kṛṣṇa, not facing Bhīṣma.
• akṣaya — inexhaustible
  From a (not) + kṣaya (decay). In the compound akṣaya-sāyakau — inexhaustible quivers, gifts of Agni (see verse 26). Anything held in connection with Kṛṣṇa becomes akṣaya; depletion is a feature of māyā, not of His company.
• vihartum — to sport
  Infinitive of vi + √hṛ — to play. The verb of līlā. Even an armed forest expedition is, when Kṛṣṇa is the companion, vihāra — sport. Gauḍīya: with Bhagavān, the line between duty and play dissolves.
• sākam — together with
  Adverbial — joined. Arjuna goes hunting sākam kṛṣṇena. The whole bhāva of the episode is in this small word: the action is incidental; the togetherness is the point.

• Padaseva Pr SB 10-58-13 Oriya
  His Grace Padaseva Prabhu· Oriya

• Where could you be more equipped for the 'play' you undertake?
• How does taking play seriously honor it?

Two friends entering a deep forest are not chasing prey so much as the unhurried hours together — the hunt is the frame, the friendship is the picture. Arjuna and Kṛṣṇa setting out in armed splendour is sakhya-rasa staged as kṣatriya-līlā.

• avidhyat — he shot
  From √vyadh — to pierce. Arjuna acts as kṣatriya; the verse logs the act without sentiment. Gauḍīya: dharma-yuddha against beasts that threaten village and yajña is part of varṇa-dharma, not a violation of bhakti.
• rurūn — a species of antelope
  One of the wild species the kṣatriya is licensed to hunt for sacrificial purpose. Gauḍīya: even the names of forest creatures are preserved in the Bhāgavatam's careful inventory — the world matters in its specifics.
• śaraiḥ — with his arrows
  Plural instrumental. The same instrument Arjuna will lay down in the Gītā moment — but here it works without contradiction. Gauḍīyas: the same act in different framings has different rasas; only with Kṛṣṇa as charioteer does the same bow become problematic.

• Padaseva Pr SB 10-58-15 Oriya
  His Grace Padaseva Prabhu· Oriya
• Vraja Bihari Pr SB 10-58-15-16 - Attitude that helps in Times of Crisis - 2015-02-26 ISKCON Chowpatty
  His Grace Vraja Bihari Prabhu· 2015-02-26· English
• PSarasvati Sw SB 10-58-15-16 - 2024-05-30 ISKCON Vrindavan
  His Holiness Prabodhananda Sarasvati Swami· 2024-05-30· English

• Where do you euphemize legitimate duties that scripture names plainly?
• How do you keep dharma without sanitizing it?

A king practising arms in his own forest is not merely killing animals — he is sustaining the boundary between his realm and the wild that would overrun it. Arjuna's hunt feeds the sacrificial fires that hold civilisation together.

• medhyān — fit to be offered in sacrifice
  Repeated from verse 15 — the same word, now in the carrying. Gauḍīya: the Bhāgavatam links action and offering tightly; medhya marks every step of the hunted body's journey to the altar.
• tṛṭ — thirst
  Thirst — the body's plain need. Even great warriors carry bodily limits, and the verse honestly logs it. Gauḍīyas: Bhagavān's līlā is woven into bodily fact; the next encounter (with Kālindī at the river) happens because Arjuna got thirsty.
• yamunām — to the Yamunā
  The river of Vraja, the river of Kṛṣṇa's līlā. Even outside Vraja, Yamunā remains kṛṣṇa-priyā — Kṛṣṇa's beloved water. The scene is being staged at her bank for a reason; her daughter Kālindī will appear in the next verses.

• Where do you forget the sequence of work-tiredness-rest in your devotional life?
• What does honoring your body's rhythm look like in practice?

A craftsman, after long hours at the forge, walks to the river — not to escape his work but to receive the water that lets the work be done at all. Arjuna, having shot his quota for the yajña, approaches Yamunā as the daughter-of-the-Sun, the river that nourishes Vraja itself.

• upaspṛśya — taking bath
  From upa + √spṛś — touching the water. Ritual touching of the river is a small ācamana, a daily devotional act. Gauḍīyas note: Yamunā-touch is treated by tradition as itself prema-prada — granting prema.
• viśadam — clear
  Pure, unclouded. The water has been clear ever since Kṛṣṇa removed Kāliya's poison. Bhāgavatam carries that doctrinal memory by adjective alone.
• kṛṣṇau — the two Kṛṣṇas
  Dual — Arjuna is also called Kṛṣṇa, the dark one. Mahābhārata frequently pairs them with this dual. Gauḍīyas read the unity in difference: Arjuna is Nara, Kṛṣṇa is Nārāyaṇa — the eternal Nara-Nārāyaṇa Ṛṣis re-embodied (cf. SB 4.1).
• cāru - darśanām — of attractive appearance
  Compound cāru (lovely) + darśana (sight). Whose darśana? The reader meets her with the same word the bhakta uses of the Lord — Bhāgavatam handing the scene a hint of the recognition to come.

• Padaseva Pr SB 10-58-17 Oriya
  His Grace Padaseva Prabhu· Oriya

• Where do significant meetings interrupt your routine and require attention?
• How do you stay alert in 'just bathing' moments?

At the same riverbank where Kṛṣṇa once subdued Kāliya, a different kind of meeting unfolds — the river herself sends up a maiden, as if to repay His old grace with a daughter for His household. Yamunā remembers Vraja.

• preṣitaḥ — sent
  Past participle of pra + √iṣ — dispatched. Repeated structure from verse 9 (preṣitaḥ tvayā — sent by You). Gauḍīya: Kṛṣṇa is consistently the sender; even when He is bodily present, the bhakta moves at His dispatch.
• sakhyā — by his friend
  Instrumental of sakhi. Arjuna is acting under Kṛṣṇa's sakhya-command — the friend dispatches the friend. Gauḍīya rasa-śāstra: in sakhya, errands are given and received without hierarchy. The Lord can send His sakhā as easily as His servant.
• rucira - ānanām — of lovely face
  Compound rucira (charming) + ānana (face). The poetic register marks her as more than ordinary woman — Bhāgavatam signals the divinity of Kālindī through adjectives, then will let her own words confirm it.

• Padaseva Pr SB 10-58-18 Oriya
  His Grace Padaseva Prabhu· Oriya

• Where could you serve as the inquirer Kṛṣṇa sends rather than the one He answers?
• What inquiry might He be sending you to initiate?

A friend sends an envoy to ask a stranger's purpose — but here the envoy is Arjuna and the friend is Bhagavān. The whole conversation that follows is staged by the One who already knows the answer; the asking is for our benefit, not His.

• icchantīm — looking for (one who wishes)
  Present participle of √iṣ — desiring. Arjuna correctly reads the tapas-posture as an icchā (desire) for a husband — a recognised motive for women's penance in śāstra (cf. Pārvatī, Sāvitrī).
• patim — a husband
  Accusative of pati. The frame of the whole episode: Kālindī seeks a husband, and only One will do. Gauḍīyas: pati can mean simply 'husband' or 'Lord'; she chooses the word that admits both readings simultaneously.
• kathaya — please explain
  Imperative of √kath. Arjuna's tone is courtly, not interrogative. The Bhāgavatam models how to address a tapasvinī — with respect, with space, with the request to speak rather than the demand.
• śobhane — O beautiful one
  Vocative — a respectful epithet, not a flirtation. Kṣatriya etiquette toward a strange woman in penance: name her beauty as Lakṣmī-aṁśa, not as object.

• Padaseva Pr SB 10-58-19 Oriya
  His Grace Padaseva Prabhu· Oriya
• Vishwarup Pr SB 10-58-19-20 - The Glories of Yamuna - 2015-02-28 ISKCON Chowpatty
  His Grace Vishwarup Prabhu (RNS)· 2015-02-28· English

• Where do you avoid asking the obvious because of false delicacy?
• How does direct inquiry actually honor the other?

A traveller meeting a tapasvinī in the forest must ask the questions one asks at the gates of a temple: who are you, whose are you, what are you seeking? Arjuna's polite catechism reveals the depth of the scene — Kālindī is not lost; she is at her chosen post.

• savituḥ — of Savitā (the sun-god)
  Sūrya — the visible Sun. Kālindī's father is the sun-god; her sister is Yamī (Yamunā), her brother is Yamarāja. A cosmic lineage. Gauḍīyas: every great river is daughter of light; she chooses the source of light.
• viṣṇum — Lord Viṣṇu
  She names her desired husband as Viṣṇu — the Bhāgavatam uses the name to signal her doctrinal clarity. Gauḍīya reading: she knows the Person she wants; the tapas is method, not search.
• vara - dam — the bestower of boons
  Compound vara (boon) + da (giver). Kṛṣṇa is not merely the goal; He is the giver of the boon by which He becomes the goal. Gauḍīya: bhakti itself is His gift; the tapas works only because He has consented to be its fruit.
• tapaḥ — penance
  From √tap — to heat. Penance burns away every desire except the one. Kālindī's tapaḥ is the long heat that has clarified her wish to a single point. Gauḍīyas: ekāgra-tapas is the prelude to ekāgra-bhakti.

• UM SB 10-58-20 - Mantras are Keys - 2024-12-23 Hillsborough - New
  Her Grace Urmila Mataji· 2024-12-23· English
• Padaseva Pr SB 10-58-20 Oriya
  His Grace Padaseva Prabhu· Oriya

• Could you state your aim with Kālindī's clarity if asked?
• Where does penance shape your readiness for what you desire?

The Sun's own daughter sets her gaze on the One who is the Sun's source — water seeking its origin, light seeking the Lamp. Kālindī's penance is the cosmos' own reflex.

• vṛṇe — will I choose
  From √vṛ — to choose. The same verb-root as svayaṁvara (the self-choice). Kālindī performs a private svayaṁvara of one: she has already chosen, and the river-house is her waiting room.
• śrī — goddess of fortune
  In the compound śrī-niketanam — abode of Śrī. Kṛṣṇa is where Lakṣmī lives. Gauḍīyas: Lakṣmī's chosen abode is the heart-test; whoever Lakṣmī chooses is the rightful Lord.
• mukundaḥ — Mukunda (Kṛṣṇa)
  The liberator. Kālindī names Him three different ways across these verses — Viṣṇu, Mukunda, Acyuta — exhausting the names of Bhagavān. Gauḍīya: each name is a different facet of the same Person; her devotion is theologically literate.
• anātha - saṁśrayaḥ — the shelter of the helpless
  Compound anātha (without master) + saṁśraya (shelter). Kālindī claims helplessness — she has no other refuge. Gauḍīya śaraṇāgati: kārpaṇya (acknowledgement of one's helplessness) is the sixth and key limb.

• Padaseva Pr SB 10-58-21 Oriya
  His Grace Padaseva Prabhu· Oriya
• Radha Raman Sw SB 10-58-21 - 2024-06-01 ISKCON Vrindavan
  His Holiness Radha Raman Swami· 2024-06-01· English
• Smita Krishna Sw SB 10-58-21 - Helpless without Shelter - 2015-04-09
  His Holiness Smita Krishna Swami· 2015-04-09· English

• Where do you make exclusive choices and still wonder if the Lord is pleased?
• How do you hold conviction and humility in one prayer?

The lotus does not consider which pond is largest — it opens to the one sun that calls it open. Kālindī's vow is the lotus's logic spoken aloud: there is no second.

• kālindī — Kālindī
  Her name — derived from the Kalinda mountain whence Yamunā flows. Naming herself, she names the river she is rooted in. Gauḍīya: in Vraja, Kālindī is one of Yamunā's epithets; the wife of Kṛṣṇa shares her name with His beloved river.
• yamunā - jale — in the water of the Yamunā
  Compound — locative. Her dwelling is inside the river itself, in a mansion her father built. Gauḍīyas read this as cosmic propriety: a child of the Sun dwells under the water her sister keeps.
• acyuta - darśanam — the sight of Acyuta (Kṛṣṇa)
  Compound acyuta + darśana. The whole tapas is for darśana — and darśana of the acyuta specifically, the Lord who never falls away once seen. Gauḍīya: once Kṛṣṇa's darśana is granted, the bhakta is acyuta-darśanā forever.
• yāvat — until
  A small word carrying her vow's whole structure: she will not stir from the water until darśana comes. Gauḍīya: niṣṭhā — fixed firmness — is the stage of bhakti between ruci and bhāva.

• Padaseva Pr SB 10-58-22 Oriya
  His Grace Padaseva Prabhu· Oriya
• Bhanu Sw SB 10-58-22 - The magnanimous Lord Chaitanya who offers highest bliss for Kaliyuga Jiva%27s - ISKCON Chennai
  His Holiness Bhanu Swami· English

• Where could you choose a 'specific mansion' to wait in rather than wandering?
• How does location commitment strengthen intention?

A bird that has chosen its nest does not flit between branches — it sits, and waits for the wind that knows where it is. Kālindī's mansion in the river is the practitioner's āsana: settled, marked, returnable.

• guḍākeśaḥ — Arjuna (the conqueror of sleep)
  Compound guḍākā (sleep) + īśa (master). Arjuna is alert by epithet — and yet here he reports news to the One who never sleeps. Gauḍīyas: the master of sleep serves the eternal awake.
• vidvān — already aware
  Past participle of √vid — knowing. The verse openly admits Kṛṣṇa already knew. Gauḍīya: Bhagavān is sarvajña; bhakti's information-flow is not for His update but for His relish.
• ratham - āropya — taking onto His chariot
  Verb-phrase: making her mount the chariot. He does not merely hear about Kālindī — He puts her on His own conveyance. Gauḍīya: when the bhakta is ready, Bhagavān provides the vehicle. She does not walk to Hastināpura; she rides.
• dharma - rājam — to Dharma-rāja (Yudhiṣṭhira)
  Compound dharma + rāja. Kṛṣṇa returns to the king of dharma before going further — He will not transport a future bride without informing the elder of the household. Gauḍīya: rasa never bypasses dharma.

• Padaseva Pr SB 10-58-23 Oriya
  His Grace Padaseva Prabhu· Oriya
• Tamohara Pr SB 10-58-23-29 - 2015-01-05 ISKCON Alachua
  His Grace Tamohara Prabhu· 2015-01-05· English

• Where do you skip reporting to the Lord because 'He already knows'?
• How does the act of telling honor relationship even when content is redundant?

An envoy returns to his king with news the king already had — and yet the king listens, because the listening is the courtesy that completes the errand. Kṛṣṇa hears Arjuna's report knowing every word in advance; the listening is the gift.

• sandiṣṭaḥ — requested
  From sam + √diś — instructed. Kṛṣṇa is the one Viśvakarmā receives orders from. Gauḍīya: even the celestial architect builds at Bhagavān's signal; civilizational works begin in His mind.
• viśvakarmaṇā — by Viśvakarmā
  The celestial architect. Builder of Indra's palace, Laṅkā, Dvārakā, and Indraprastha. The same hands that built Rāvaṇa's city now build the city of dharma — Gauḍīyas: the artisan is one; the patron determines the rasa.
• adbhutam — amazing
  Wonder-causing. Adbhuta is one of the nine rasas of literary tradition. The Bhāgavatam tags Indraprastha with this rasa-word — the city is itself a poem in stone.
• pārthānām — for the sons of Pṛthā
  Plural genitive. The city is built for the brothers as a group — not for Yudhiṣṭhira alone. Gauḍīya: bhakti is given to households, not just individuals; the gift sustains a kinship.

• Padaseva Pr SB 10-58-24 Oriya - Part-01
  His Grace Padaseva Prabhu· Oriya
• Padaseva Pr SB 10-58-24 Oriya - Part-02
  His Grace Padaseva Prabhu· Oriya

• Where do you ask too small when the Lord could build you a city?
• What architectural-scale grace might be available?

When a master architect raises a new city, the buildings are not merely shelter — they are the visible doctrine of the king who commissioned them. Indraprastha is Kṛṣṇa's gift to His friends through the hand of Viśvakarmā: dharma made of stone.

• svānām — for His own (devotees)
  Genitive plural of sva — His own. The Bhāgavatam never tires of this word: He acts for His own. Gauḍīya: the bhakta becomes Kṛṣṇa's sva — His possession — and that ownership flips into His service of the owned.
• priya - cikīrṣayā — desiring to please (His devotees)
  Compound priya (dear) + cikīrṣā (desire to do). Kṛṣṇa acts not from need but from the desire to please those dear to Him. Gauḍīya: His agency is rasa-driven; bhakti is the cause of His action.
• sārathiḥ — charioteer
  The Supreme Lord as charioteer. Gauḍīya tradition holds sārathi-līlā among the most cherished sakhya episodes — Bhagavān reducing Himself to the box of the chariot for His friend's task. The Gītā's tableau begins here.
• khāṇḍavam — the Khāṇḍava (forest)
  The forest given to Agni — a deep doctrinal moment: Agni's hunger and Arjuna's prowess meet by Kṛṣṇa's design. Gauḍīyas note: the burning is not destruction but offering. Agni eats what Kṛṣṇa has authorised him to eat.

• Padaseva Pr SB 10-58-25 Oriya
  His Grace Padaseva Prabhu· Oriya

• Where do you forget that Kṛṣṇa Himself is your charioteer?
• What 'forest' might He be steering you to give to its proper recipient?

A king sometimes lets his cook offer the rice to fire; sometimes He drives a friend's chariot Himself. Kṛṣṇa becoming Arjuna's sārathi for the Khāṇḍava burning is sakhya in its boldest stroke — Bhagavān as charioteer of His friend.

• agniḥ — Lord Agni
  The god of fire. In Vedic theology, Agni is hotṛ — the priest who carries offerings to the gods. Here he is the recipient; the roles flip because Kṛṣṇa has redrawn the scene. Gauḍīya: Bhagavān reorders even cosmic functions.
• akṣayau - tūṇau — inexhaustible quivers
  Plural — two quivers that never empty. The same word akṣaya from verse 13–14. Gauḍīya: instruments touched by Kṛṣṇa's līlā become akṣaya; depletion is a feature of māyā alone.
• varma — armor
  Protective gear. Agni's gift answers what the warrior body needs. Gauḍīyas read armor here as the visible symbol of Kṛṣṇa's protection — the bhakta wrapped in invulnerability when Bhagavān is satisfied.
• śvetān — white
  White horses — a Vedic mark of supreme purity (cf. Aśvamedha). Arjuna's chariot now carries the colours of yajña itself, gift of the very fire he satisfied.

• UM SB 10-58-26-28 - Gift giving and Receiving - 2024-12-30 Hillsborough - New
  Her Grace Urmila Mataji· 2024-12-30· English

• What 'impenetrable armor' might be available through aligned service?
• Where do you under-receive because you under-serve?

When fire is properly served, fire returns gifts that fire alone can give — and the gifts come to the one whose strength fed it. Agni's tribute to Arjuna is rasa keeping its accounts straight.

• mayaḥ — the demon named Maya
  Maya Dānava — the asura architect, counterpart to Viśvakarmā. His name and the word māyā are root-cousins; his constructions specialize in optical reversal. Gauḍīya: he is rescued by Arjuna's mercy, and his gift carries the rescuer's friendship and the rescued's nature both.
• mocitaḥ — delivered
  Past participle of √muc — released. Arjuna releases Maya from Agni's reach. Gauḍīya: even a sakhā-warrior's act of mercy is folded into Kṛṣṇa's larger līlā — that mercy fathers the dice-game which fathers the war.
• sakhye — to his friend, Arjuna
  Dative of sakhi. Maya offers the sabhā to his sakhā Arjuna — the word sakhya threads through this chapter. Gauḍīya: every relation in the Pāṇḍava world is rasa-tinted; even an asura learns to call a Pāṇḍava 'friend'.
• bhramaḥ — confusion
  From √bhram — to wander. The same root as bhrānti (verse 10). The Bhāgavatam plants this word in the verse to flag what Duryodhana will become: not a man with weapons but a man with bhrama, lost in māyā.

• What friendship-acts ripple into stories you can't yet see?
• Where could you spare an unlikely figure with future implications?

A craftsman saved from fire repays his rescuer with a craftsman's gift — a house that itself plays tricks on those who do not see truly. Maya's sabhā is asura-māyā's most refined product, and it will undo Duryodhana before any weapon does.

• samanujñātaḥ — given leave
  From sam + anu + √jñā — fully consented. Kṛṣṇa does not slip away; He takes formal permission. Gauḍīya: Bhagavān's departure is choreographed with His devotees, not imposed on them.
• su - hṛdbhiḥ — by His well-wishers
  Compound su (good) + hṛd (heart). The Pāṇḍavas as suhṛts — the same word from verse 10 (Kṛṣṇa as suhṛt of all). Now the bhaktas reciprocate the bhāva. Gauḍīya: suhṛd-bhāva is mutual in mature relation.
• anumoditaḥ — allowed
  From anu + √mud — joyfully permitted. Not grudging consent but glad consent. Gauḍīya: rasa requires that even partings be accompanied by mutual ānanda; sorrow at separation is paradoxically a higher form of joy.
• dvārakām — to Dvārakā
  The city Kṛṣṇa Himself had built (cf. Mausala-parva and SB 10.50). Returning to Dvārakā readies the stage for the next marriage. Gauḍīya: Dvārakā is Bhagavān's householder-līlā capital; every new wife enters there.

• Where do you exit without proper permission from the host?
• How does taking leave well honor a stay?

A guest stays only as long as the host's love and his own work allow — the perfect departure is the one that takes leave on both sides. Kṛṣṇa leaves Indraprastha with the consent of his hosts and the will of his retinue; even His coming and going are rasa, not whim.

• upayeme — He married
  From upa + √yam — to take (in marriage). The technical Sanskrit verb for marriage. This word will repeat at verse 56 (Bhadrām upayeme), threading the chapter's five marriages with one root.
• kālindīm — Kālindī
  She who waited in the Yamunā now becomes a queen of Dvārakā. Gauḍīyas note: her name preserves her Vraja-affiliation even in her new station — she carries the river into the marriage.
• ṛkṣe — lunar asterism
  A nakṣatra — one of the 27 lunar stations. The Bhāgavatam lists astrological propriety carefully; Vaiṣṇava marriage honours muhūrta-śāstra. Gauḍīya: bhakti includes time, not just bhāva.
• parama - maṅgalaḥ — supremely auspicious
  Compound parama + maṅgala. Kṛṣṇa Himself is maṅgala — the auspiciousness an auspicious day points toward. Gauḍīya: He is not married on an auspicious day; the day becomes auspicious because He marries on it.

• BKG SB 10-58-29 - Krishna is teaching Varnashram - 2024-12-31 New Goloka
  His Holiness Bir Krishna Goswami· 2024-12-31· English

• Where do you ignore auspicious timing because 'whenever' feels modern?
• How could honoring timing improve outcomes?

A king does not marry on whatever day pleases him — he marries when the heavens have already agreed. Kṛṣṇa's wedding to Kālindī is timed so that even the planets are guests at the ceremony.

• duryodhana - vaśa - anugau — subservient to Duryodhana
  Compound — under Duryodhana's control. Politics has already chosen sides; Mitravindā's brothers are not free to discern. Gauḍīya: when worldly faction speaks louder than family bhāva, the sister must be rescued.
• svayamvare — in the ceremony of choosing her own husband
  From sva (own) + vara (choice). The svayaṁvara is in principle the woman's free choice — and yet her brothers have forbidden the choice she would make. The Bhāgavatam exposes the contradiction in one word.
• saktām — attached
  Past participle of √sañj — attached. The same root as saṅga (verse 3). Mitravindā's heart is already saṅga-saktā to Kṛṣṇa; the brothers are forbidding what is already real.
• bhaginīm — sister
  From bhāga — share. A sister is one who shares the parental wealth. Bhāgavatam quietly stresses kinship — the brothers fail their share of sisterly love; Kṛṣṇa, the cousin, will keep it.

• Where have family-political enmities blocked your devotional choices?
• How do you navigate when relatives forbid Kṛṣṇa?

Sometimes a sister's brothers obstruct her from the choice her heart has already made — and the very obstruction reveals where her heart lives. Mitravindā's silence under her brothers' veto is louder than any speech.

• rājādhidevyāḥ — of Queen Rājādhidevī
  Mitravindā's mother — and Kṛṣṇa's paternal aunt (his father Vasudeva's sister). Gauḍīya: the kinship is doctrinally important. Kṛṣṇa takes His own cousin; this is not a stranger's marriage but a family return.
• pitṛ - svasuḥ — of His father's sister
  Compound pitṛ (father) + svasṛ (sister). Mitravindā is Kṛṣṇa's paternal aunt's daughter — His pitṛ-svasuḥ-tanayā. Marrying a paternal aunt's daughter is, in many regions of India, a recognized cousin-marriage.
• prasahya — forcibly
  From pra + √sah — by overpowering. The Bhāgavatam does not soften the word: He took her by force. Gauḍīya: kṣatriya-dharma allows rākṣasa-vivāha (taking the bride by valour) when conventional means are blocked — and Bhagavān models it.
• prapaśyatām — while watching
  Genitive plural of present participle — of those watching. The kings are reduced to onlookers. Gauḍīya: when Bhagavān acts, those who would oppose Him are downgraded to spectators in their own assembly.

• Where could the Lord 'forcibly take' what relatives have been forbidding you to give Him?
• How does His intervention reframe family permission?

A maternal uncle of bhakti walks into the assembly and reclaims His own kin — the kings looking on are spectators of a transaction already concluded in heaven. Bhāgavatam stages the abduction in plain daylight; nothing here is theft.

• nagnajit — Nagnajit
  King of Kośala (the same kingdom over which Rāma once reigned). His name — 'conqueror of the naked / shameless' — suggests dharma's victor. Gauḍīya: this marriage takes Kṛṣṇa into Rāma's old kingdom; the Bhāgavatam threads avatāric continuity.
• kauśalyaḥ — ruler of Kośala (Ayodhyā)
  Of Kośala — the kingdom of Rāmacandra. Gauḍīyas: by marrying the Kośala princess, Kṛṣṇa as the same Bhagavān who was Rāma quietly returns to His old capital, now in a new bridegroom-form.
• ati - dhārmikaḥ — very pious
  Compound ati (very) + dhārmika (righteous). Nagnajit's piety is the verse's first claim about him. Gauḍīya: dharma-niṣṭha households produce kṛṣṇa-niṣṭha daughters.
• satyā — Satyā
  Her primary name — 'the true one'. Truth is her substance, not merely her label. Gauḍīya: a wife of Kṛṣṇa is named for the metaphysical category He embodies (kṛṣṇas tu bhagavān svayam — He is the satyam-param).
• nāgnajitī — Nāgnajitī
  Patronymic — daughter of Nagnajit. The Bhāgavatam stacks her two names: she is the truth and the daughter of the king of dharma. Naming is doctrinal economy.

• Where do you honor the parents of those you love?
• How does noting lineage deepen appreciation?

A pious king's household is a quiet temple — and inside it, a daughter grows whose name, Satyā, is the truth her father has spent his life keeping. Kṛṣṇa marries truthfully into a truthful house.

• sapta — seven
  The number to remember through the rest of the episode. Seven bulls; seven Kṛṣṇas (verse 45). Gauḍīya: when Bhagavān must answer a sevenfold problem He generates a sevenfold solution; the asymmetry vanishes.
• go - vṛṣān — bulls
  Compound go (cow) + vṛṣa (bull). Tīrtha-vṛṣa or simply vṛṣa — bulls. Gauḍīya note: Kṛṣṇa is gopāla, master of cows; the bulls of His future father-in-law are kin to His own herd. Subduing them is a family gesture.
• durdharṣān — unbreakable
  From dur (difficult) + √dharṣ — hard to overpower. The bulls are the visible image of every barrier worldly suitors face. Gauḍīya: difficulty is reserved by Bhagavān for His own showcase.
• vīrya - gandha - asahān — unable to bear the scent of valour
  Compound — they cannot tolerate the smell of warriors. A near-impossible condition: even a brave smell defeats them. Gauḍīya: the test is rigged against ordinary heroism. Only Bhagavān's līlā-strength will pass.

• What 'impossible test' guards what is yours?
• How do you tell genuine guards from manufactured obstacles?

A bride-condition that no king has met is not a barrier but an invitation — held in reserve for the one who will not merely meet it but multiply Himself to meet it. The seven bulls are waiting for the seven Kṛṣṇas.

• vṛṣa - jit — by him who conquers the bulls
  Compound vṛṣa (bull) + jit (conqueror). The man-who-can-do-it is named in advance. Gauḍīya: this kind of compound — defining the hero by the deed yet to be done — is the Bhāgavatam telling the reader Bhagavān is already that hero before He even arrives.
• bhagavān — the Supreme Lord
  The Bhāgavatam's preferred title throughout. The wedding-test does not reduce Bhagavān; the title remains in place even as He performs an ostensibly worldly feat. Gauḍīya: the same Bhagavān who lifts Govardhana subdues seven bulls — same agent, different scale.
• sātvatām - patiḥ — Lord of the Sātvatas
  Compound — the Sātvatas are the Yadu clan. Kṛṣṇa moves not just as svayaṁ-bhagavān but as the head of His family. Gauḍīya: marriage is a clan event; Bhagavān comes representing the Yadu-vaṁśa, not as an individual.
• sainyena - mahatā - vṛtaḥ — accompanied by a great army
  Phrase — surrounded by a vast army. The military entourage marks the courtship's seriousness. Gauḍīya: rasa does not exclude pomp; kṣatriya-vivāha is a state visit, not a private errand.

• Where could you travel deliberately toward a 'test' rather than wait for it to come?
• How does coming with an army change the dynamic?

A general does not ride alone into a wedding-test — he comes with a city's worth of soldiers, because the kṣatriya-rasa requires due splendour. Kṛṣṇa's march on Kośala-pura is courtship in epic register.