Śrīmad-Bhāgavatam 10.52.15
Blended reading (Sanskrit + English inline)
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ānarta-adhipatiḥ
—
the overlord of Ānarta
Compound naming Raivata as ruler of the Ānarta region — the same region in which Dvārakā would later be built. The geography of the Lord's līlā keeps recurring: Raivata's land becomes Kṛṣṇa's capital.
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raivatīm
—
(daughter) named Raivatī
Patronymic feminine of Raivata. Raivatī becomes Balarāma's eternal consort. Gauḍīyas hold that all of Bhagavān's spouses are nitya-siddhā śaktis taking dynastic births to play the bride-role.
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brahmaṇā-coditaḥ
—
ordered by Lord Brahmā
Phrase. Brahmā here functions as Kṛṣṇa's chief administrator — even great marriages are routed through the demigod whose office is creation. The line preserves the cosmic chain of command without diluting the Lord's supremacy.
The topic of Lord Kṛṣṇa’s marriage to Rukmiṇī will now be discussed. By way of introduction, a brief mention is made of His brother Baladeva’s marriage. This marriage was alluded to in the Ninth Canto of the Bhāgavatam , Third Chapter, texts 33-36.
Before describing Krsna’s marriage, first Balarama’s marriage as described in the ninth canto is remembered in this verse. The son of Revata-- Raivata or Kakudmi, gave his daughter Revati to Balarama.
Because he went to Brahmaloka, twenty-seven yuga cycles passed. Still Raivata remained wealthy. This was because of the strength of his yoga. He gave his daughter with great devotion (pra—adāt). Raivataḥ means Kukudmī, the son of Revata.
Balarāma's marriage to Raivatī is a hinge mentioned in passing — the way a builder names a beam already in place before describing the next room. Brahmā's order placed Raivatī beside Balarāma across yugas; the Bhāgavatam simply acknowledges the joint and moves on to the next pastime.
Viṣṇu Purāṇa and Bhāgavatam 9.3 narrate that King Raivata took his daughter Raivatī to Brahmaloka to ask whom she should marry. Brahmā informed him that on earth many yugas had passed in the brief visit; Brahmā then directed Raivata to bestow Raivatī upon Balarāma in the Dvāpara age.
The episode is a doctrinal pin on relative time and on the Lord's prearrangement of His associates. Even Balarāma's wife is appointed before His descent — every detail of the Lord's līlā is preset, and the devotee's task is to recognize the pattern, not to plot it.
My note
Source: vedabase.io