"Arjuna heard that Râma was going to give Subhadrâ (the cousin of Arjuna) in marriage to Duryodhana. He disguised himself as a Sanyâsîn and went to Dvârakâ. The people of Dvârakâ and even Râma could not recognise him. Arjuna lived there for a year and received due hospitality. Once Arjuna was invited by Balarâma and he was taking his food when Subhadrâ passed by him. They looked at each other and felt mutual love. One day, Subhadrâ, with the permission of her parents and of Sri Krishna, came out on a chariot to worship an idol outside the fort and a strong guard accompanied her. Arjuna availed himself of this opportunity and carried away the girl by force. Balarâma became greatly enraged. But Sri Krishna and other friends appeased him." SRUTADEVA AND BAHULÂSVA. *SKANDHA X. CHAP. 86.* Srutadeva, a Brâhmana of Mithila, was much devoted to Sri Krishna. The prince of Mithila, Bahulâsva, was also a favorite of Sri Krishna. To favor them, Sri Krishna went with Nârada and other Rishis to Mithila. Srutadeva and Bahulâsva each asked him to go to his own house. Krishna to please them both went to the houses of both at the same time, being unnoticed by each in respect of his going to the other’s house. Both Bahulâsva and Srutadeva received Sri Krishna and the Rishis with due respect. Sri Krishna taught Srutadeva to respect the Brâhmana Rishis as much as he respected him. After giving proper instructions to the prince and the Brâhmana for sometime, Sri Krishna returned to Dvârakâ. THE PRAYER TO BRAHMAN BY THE SRUTIS. *SKANDHA X. CHAP. 87.* Râjâ Parikshit asked: — "O Great Sage, Brahmân is undefinable, void of Gunas, beyond both causes and effects. How can the Srutis, which have the Gunas for their Vritti (_i.e._ which treat of Devas and sacrifices which are full of attributes), directly cognise Brahmân?" Suka replied: — "The Lord created Buddhi, Indriya, Manas and Prana in Jivas that they might obtain their objects (Mâtrâ), their birth-producing Karma (Bhava), their transmigration to different Lokas (Âtmâ), and also their Mukti (Akalpana)." (These four words respectively mean Artha, Dharma, Kâma and Moksha. The Srutis treat of Bhagavat, of Sat-Chit-Ananda the all-knowing, the all-powerful, the lord of all, the guide of all, the all-object of Upâsanâ, the Dispenser of all fruits of Karma, the Resort of all that is good, as one with attributes. The Srutis begin with attributes, but at last drop these attributes saying "Not this", "Not this" and end in Brahmân. The sayings about Upasan and Karma treat of things with attributes, as a means to attain wisdom and thereby indirectly lead to Brahmân. This is the purport. _Śridhara_.) "The Upanishad speaks of Brahmân. She was accepted as such by even those that were older than those whom we call old. He who accepts her with faith attains well-being." (The Bhâgavata tries to refute the idea that the Vedas treat of the Devas only and not of Ísvara and Brahmâ).