Śrīmad-Bhāgavatam 10.58.57
Blended reading (Sanskrit + English inline)
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lakṣmaṇām
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Lakṣmaṇā
Madra-princess. Her name lakṣmaṇā means 'one bearing good marks (lakṣaṇa)'. Gauḍīya: a wife of Bhagavān is described by her lakṣaṇas — the auspicious bodily marks that match His.
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lakṣaṇaiḥ - yutām
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endowed with all good qualities
Compound phrase — accompanied by auspicious marks. The bride is matched to her name and to her husband. Gauḍīya: lakṣaṇa-yuktā strī is the right consort for the Lord; Bhāgavatam confirms her propriety by adjective.
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svayam - vare
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at her self-choice ceremony
Same compound as verse 30. The third svayaṁvara in the chapter (after Mitravindā's and Lakṣmaṇā's). Gauḍīya: Bhagavān honours the form of women's choice; svayaṁvara is the recurring stage of these acquisitions.
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suparṇaḥ
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Garuḍa
Literally 'well-feathered' — Garuḍa. Gauḍīya: in Vaiṣṇava texts Garuḍa is Bhagavān's eternal carrier; the simile (suparṇaḥ sudhām iva) is hence rasa-internal — Bhagavān snatches like His own bird.
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sudhām
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nectar
Amṛta. Gauḍīya: the bride is implicitly likened to amṛta — sudhā. Wife as nectar; Bhagavān as the one who lifts her clean away. Mādhurya in martial register.
The king of Madra was named Bṛhatsena. Lakṣmaṇā was endowed with auspicious marks (lakṣaṇaiḥ). The king, knowing his daughters inclination for Kṛṣṇa, in order that she attain Kṛṣṇa, made an arrangement with a fish which was difficult to pierce. When Kṛṣṇa pierced the fish the wicked kings said, “O king, this was your idea, not your daughter’s.” Knowing the determination of his daughter, the king then allowed her to choose. The events are related in the Kurukṣetra trip.
The king of Madra was named Bṛhatsena. Lakṣmaṇā was endowed with auspicious marks (lakṣaṇaiḥ). The king according to royal custom arranged for a svayaṁvara, and later, knowing the desires of his daughter, arranged for the impossible piercing of the fish so that Kṛṣṇa could attain her. It was pierced by Kṛṣṇa. She accepted him. He conquered the kings on the road, who had come to oppose him with battle. By himself, he took her away to Dvārakā. This is described later during the meeting at Kurukṣetra. The example of Garuḍa stealing nectar shows how alone he took her by defeating a host of kings.
- Where might solo arrival be the right move in a high-stakes situation?
- How do you tell when alone is power and when alone is reckless?
Garuḍa once stole the gods' nectar single-handed, unrivalled, unstopped — and Kṛṣṇa appears alone at Madra to take Lakṣmaṇā in the same register. Bhāgavatam's simile collapses two great snatchings into one rasa.
Mahābhārata (Ādi-parva) recounts how Garuḍa, alone, broke into Indra's heaven, defeated the surrounding gods, lifted the pot of amṛta, and carried it away — though, faithful to his mother's vow, he eventually returned it without drinking.
Gauḍīya reading: Garuḍa, who later becomes Bhagavān's vāhana, here prefigures Bhagavān's own snatching of Lakṣmaṇā. The same word jahāra (took) covers both. The carrier and the carried-by are one bhāva.
My note
Source: vedabase.io