In the gardens and groves of Dvārakā, the queens of Kṛṣṇa found solace in the beauty of nature, yet their hearts overflowed with longing for their beloved. One of them, hearing the sweet call of a cuckoo, spoke tenderly: “O cuckoo, your trembling voice is so enchanting that it revives even the lifeless. Tell me, dear one, what can I do for you today? You seem to call out the beloved’s name—speak, and let us hear your message.” Turning to the mighty mountain, she addressed it as well: “O wise mountain, you neither move nor speak, as if absorbed in deep contemplation. Surely, you too desire to embrace the feet of Vasudeva’s son, holding him to your breast, just as we do.” Her gaze fell upon the dried lakes and wilted lotuses, and she lamented: “Alas, the wives of the ocean, their waters gone and their hands parched, have lost the beauty of their lotuses, deprived of their beloved. We too suffer, tormented by longing, our hearts seized without the loving glance of the Lord of the bees.” A swan appeared, and she welcomed it warmly: “O swan, please sit and drink this water. Tell us, dear one, do you bring news of Śauri? Are you his messenger? Is the unconquered one well, as he promised before? Or has his affection for us wavered? Why should we serve him if he forgets us? Speak sweetly, for apart from his grace, there is no other refuge for women.” Thus, with such deep feelings toward Kṛṣṇa, the Lord of yogis, the women of Mādhava attained the highest state. Śuka continued, “Kṛṣṇa’s fame, sung in great songs, attracts the minds of women even when merely heard of—how much more for those who see him directly! Those who, out of love, served the Lord of the universe as their husband—massaging his feet and performing other acts—what penance of theirs can be described?” By practicing the dharma taught in the Vedas, Kṛṣṇa showed the path of righteousness to householders, repeatedly demonstrating the ideals of dharma, artha, and kāma in the home. For Kṛṣṇa, who established the supreme dharma among householders, there were sixteen thousand and more than a hundred queens. Among them, the foremost eight, led by Rukmiṇī, were the chief jewels among women, O King, and their sons are listed in order. From each of his wives, Kṛṣṇa, the unfailing Lord, begot ten sons, as many as he had wives. Among these sons, who were of great valor, there were eighteen great chariot-warriors, renowned for their noble deeds. Their names were Pradyumna, Aniruddha, Dīptimān, Bhānu, Sāmba, Madhu, Bṛhadbhānu, Citrabhānu, Vṛka, Aruṇa, Puṣkara, Vedabāhu, Śrutadeva, Sunandana, Citrabāhu, Virūpa, Kavi, and Nyagrodha. Of all these sons of the enemy of Madhu, Pradyumna, the son of Rukmiṇī, was the foremost, just like his father. Pradyumna married the daughter of Rukmi, and from her, Aniruddha was born, endowed with the strength of a thousand elephants. Aniruddha, in turn, took the granddaughter of Rukmi as his wife, and from her was born Vajra, who survived the destruction of the Yadus. From Vajra came Pratibahu; from Pratibahu, Subahu was born; from Subahu came Shantasena, and Shatasena was his son. In this lineage, none were born poor, with few children, short-lived, weak, or lacking devotion to the Brahmanas. O King, even in ten thousand years, it would not be possible to count the men born in the Yadu dynasty, whose deeds are renowned. It is heard that there were three crore eighty-eight thousand princes in the Yadu dynasty, instructed by family teachers. Who could count the Yadavas—those great souls—among whom even Ahuka was surrounded by a hundred thousand tens of thousands? Those fierce Daityas, slain in battles between gods and demons, were born among humans and, being proud, oppressed the people. To subdue them, O King, Hari instructed the gods to descend into the Yadu dynasty; they appeared in a hundred families, plus one. Among them, the Lord Hari became the measure of greatness by His sovereignty, and all the Yadavas who followed Him flourished. Absorbed in Kṛṣṇa, the Vrishnis, in their beds, seats, walking, conversations, games, bathing, and other activities, did not perceive their own true selves. Kṛṣṇa made the earth a holy place when He was born among the Yadus; the river of heaven became pure by washing His feet; those who hated and those who loved Him attained their true forms, conquered by the unconquerable; His name, which removes inauspiciousness, when heard or spoken, established the sacred lineage. It is not surprising that Kṛṣṇa, wielder of the wheel of time, removed the burden of the earth. Victory to Him who is the abode of all beings, whose birth from Devaki is proclaimed, who, surrounded by the best of the Yadus, destroyed unrighteousness with His own arms; who removes the suffering of the moving and unmoving with His beautiful, smiling face, and who increased the god of love in the women of Vraja and the city. Thus, may the deeds of the foremost Yadu, whose playful form enacted such fitting pastimes to protect His own path, and whose actions destroy the bonds of karma, be heard by those who wish to follow in His footsteps. By hearing, chanting, or contemplating the glorious stories of Mukunda, even a mortal, through such devotion, attains His abode, which is beyond the swift reach of death; for His sake, even kings left their homes for the forest. Thus ends the ninetieth chapter, entitled ‘The Description of the Deeds of Śrī Kṛṣṇa,’ in the tenth canto, second half, of the great Purāṇa, Śrīmad Bhāgavatam, the scripture for the paramahamsas.