Śrīmad-Bhāgavatam 10.56.32
Blended reading (Sanskrit + English inline)
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jāmbavatīm
—
named Jāmbavatī
Accusative of Jāmbavatī, daughter of Jāmbavān. She will become one of Kṛṣṇa's eight principal queens. Her name carries her father's — a daughter who is, ontologically, the gift of the bear-king's resolved bhakti.
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arhaṇa-artham
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as a respectful offering
Compound: arhaṇa (worship, honor) + artham (purpose). Daughter as upahāra. The Bhāgavatam frames matrimony as worship — kanyā as the highest dakṣiṇā a father can offer the Lord.
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mudā
—
happily
Instrumental of mud (joy). After twenty-eight days of fighting, the verse simply says 'happily'. The Bhāgavata's economy: reconciliation with Bhagavān is recorded with a single ablative of joy.
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upajahāra ha
—
presented
From upa + √hṛ (to offer); ha is the emphatic particle. The same verb-family as the offerings made in yajña. Giving the daughter is structured grammatically as a yajña-offering. Bhakti is yajña, even in family matters.
He gave his daughter to Krsna along with the jewel.
His daughter had a human form even though he had an animal form. Yet he considered her his (svām) daughter. This was possible because as a son of a devatā, he could take various forms. She was unmarried (kanyām). Because of great affection for her he named her after himself as Jāmbavatī. The story is told in Māthura-hari-vaṁśa. During the appearance of Rāmacandra, this daughter had been born. Jāmbavān wanted to give her to Rāma alone. Rāma said that since in that avatāra he has only one wife as a vow, it was not possible. It would happen during the appearance of Kṛṣṇa. He ordered him to do austerities for this purpose for many days. Remembering that, after a long time he attained his desire after doing his austerities at Govardhana.
Jāmbavān gives his daughter to the Lord — the only fitting upahāra a great devotee can offer his Lord, beyond gems. Bhakti's full ledger turns at this verse: hostility resolved into kanyā-dāna. The Bhāgavatam writes its sweetest reconciliations in matrimony.
Across the two avatāras the pattern repeats — Janaka gives Sītā to Rāma, Jāmbavān gives Jāmbavatī to Kṛṣṇa. Each father's gift seals the daughter's identification as Bhagavān's eternal śakti.
Gauḍīya commentators note that Jāmbavān's gift here is the formal closing of his Rāma-era devotion — what he could not consummate in Tretā-yuga (he was no father then) he completes in Dvāpara. The Bhāgavatam finishes Rāmāyaṇa's loose threads in passing.
My note
Source: vedabase.io