Śrīmad Bhāgavatam|Canto 10 Chapter 55
The History of Pradyumna
kāmas tu vāsudevāṁśo
dagdhaḥ prāg rudra-manyunā
tam eva pratyapadyata
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; kāmaḥ — Cupid; tu — and; vāsudeva — of Lord Vāsudeva; aṁśaḥ — the expansion; dagdhaḥ — burned; prāk — previously; rudra — of Lord Śiva; manyunā — by the anger; deha — a body; upapattaye — in order to obtain; bhūyaḥ — again; tam — to Him, Lord Vāsudeva; eva — indeed; pratyapadyat — came back.
Śukadeva Gosvāmī said: Kāmadeva [Cupid], an expansion of Vāsudeva, had previously been burned to ashes by Rudra’s anger. Now, to obtain a new body, he merged back into the body of Lord Vāsudeva.
sa eva jāto vaidarbhyāṁ
pradyumna iti vikhyātaḥ
sarvato ’navamaḥ pituḥ
saḥ — He; eva — indeed; jātaḥ — taking birth; vaidarbhyām — in the daughter of the king of Vidarbha; kṛṣṇa-vīrya — from the seed of Lord Kṛṣṇa; samudbhavaḥ — generated; pradyumnaḥ — Pradyumna; iti — thus; vikhyātaḥ — known; sarvataḥ — in all aspects; anavamaḥ — not inferior; pituḥ — to His father.
He took birth in the womb of Vaidarbhī from the seed of Lord Kṛṣṇa and received the name Pradyumna. In no respect was He inferior to His father.
taṁ śambaraḥ kāma-rūpī
hṛtvā tokam anirdaśam
sa viditvātmanaḥ śatruṁ
prāsyodanvaty agād gṛham
tam — Him; śambaraḥ — the demon Śambara; kāma — as he desired; rūpī — assuming forms; hṛtvā — stealing; tokam — the child; aniḥ-daśam — not yet ten days old; saḥ — he (Śambara); viditvā — recognizing; ātmanaḥ — his own; śatrum — enemy; prāsya — throwing; udanvati — into the sea; agāt — went; gṛham — to his home.
The demon Śambara, who could assume any form he desired, kidnapped the infant before He was even ten days old. Understanding Pradyumna to be his enemy, Śambara threw Him into the sea and then returned home.
taṁ nirjagāra balavān
mīnaḥ so ’py aparaiḥ saha
vṛto jālena mahatā
tam — Him; nirjagāra — swallowed; bala-vān — powerful; mīnaḥ — a fish; saḥ — he (the fish); api — and; aparaiḥ — others; saha — together with; vṛtaḥ — enveloped; jālena — with a net; mahatā — huge; gṛhītaḥ — seized; matsya-jīvibhiḥ — by fishermen (who gain their livelihood from fish).
A powerful fish swallowed Pradyumna, and this fish, along with others, was caught in a huge net and seized by fishermen.
taṁ śambarāya kaivartā
sūdā mahānasaṁ nītvā-
tam — it (the fish); śambarāya — to Śambara; kaivartāḥ — the fishermen; upājahruḥ — presented; upāyanam — the offering; sūdāḥ — the cooks; mahānasam — to the kitchen; nītvā — bringing; avadyan — cut it up; sudhitinā — with a butcher knife; adbhutam — amazing.
The fishermen presented that extraordinary fish to Śambara, who had his cooks bring it to the kitchen, where they began cutting it up with a butcher knife.
dṛṣṭvā tad-udare bālam
nārado ’kathayat sarvaṁ
bālasya tattvam utpattiṁ
dṛṣṭvā — seeing; tat — in its; udare — belly; bālam — a child; māyāvatyai — to Māyāvatī; nyavedayan — they gave; nāradaḥ — Nārada Muni; akathayat — related; sarvam — all; tasyāḥ — to her; śaṅkita — astonished; cetasaḥ — whose mind; bālasya — of the child; tattvam — the facts; utpattim — the birth; matsya — of the fish; udara — in the abdomen; niveśanam — the entrance.
Seeing a male child in the belly of the fish, the cooks gave the infant to Māyāvatī, who was astonished. Nārada Muni then appeared and explained to her everything about the child’s birth and His entering the fish’s abdomen.
sā ca kāmasya vai patnī
ratir nāma yaśasvinī
kāmadevaṁ śiśuṁ buddhvā
cakre snehaṁ tadārbhake
sā — she; ca — and; kāmasya — of Cupid; vai — in fact; patnī — the wife; ratiḥ nama — named Rati; yaśasvinī — famous; patyuḥ — of her husband; nirdagdha — burnt to ashes; dehasya — whose body; deha — of a body; utpattim — the attainment; pratīkṣatī — waiting; nirūpitā — appointed; śambareṇa — by Śambara; sā — she; sūda-odana — of vegetables and rice; sādhane — in the preparation; kāma-devam — as Cupid; śiśum — the infant; buddhvā — understanding; cakre — she developed; sneham — love; tadā — then; arbhake — for the child.
Māyāvatī was in fact Cupid’s renowned wife, Rati. While waiting for her husband to obtain a new body — his previous one having been burnt up — she had been assigned by Śambara to prepare vegetables and rice. Māyāvatī understood that this infant was actually Kāmadeva, and thus she began to feel love for Him.
sa kārṣṇi rūḍha-yauvanaḥ
janayām āsa nārīṇāṁ
vīkṣantīnāṁ ca vibhramam
na — not; ati-dīrgheṇa — very long; kālena — after a time; saḥ — He; kārṣṇiḥ — the son of Kṛṣṇa; rūḍha — attaining; yauvanaḥ — full youth; janayām āsa — generated; nārīṇām — for the women; vīkṣantīnām — who looked upon Him; ca — and; vibhramam — enchantment.
After a short time, this son of Kṛṣṇa — Pradyumna — attained His full youth. He enchanted all women who gazed upon Him.
sā tam patiṁ padma-dalāyatekṣaṇaṁ
prītyopatasthe ratir aṅga saurataiḥ
sā — she; tam — Him; patim — her husband; padma — of a lotus flower; dala-āyata — spread wide like the petals; īkṣaṇam — whose eyes; pralamba — extended; bāhum — whose arms; nara-loka — of human society; sundaram — the greatest object of beauty; sa-vrīḍa — bashful; hāsa — with a smile; uttabhita — upraised; bhruvā — and with eyebrows; īkṣatī — glancing; prītyā — lovingly; upatasthe — approached; ratiḥ — Rati; aṅga — my dear (King Parīkṣit); saurataiḥ — with gestures indicative of conjugal attraction.
My dear King, with a bashful smile and raised eyebrows, Māyāvatī exhibited various gestures of conjugal attraction as she lovingly approached her husband, whose eyes were broad like the petals of a lotus, whose arms were very long and who was the most beautiful of men.
tām aha bhagavān kārṣṇir
mātas te matir anyathā
vartase kāminī yathā
tām — to her; āha — said; bhagavān — the Lord; kārṣṇiḥ — Pradyumna; mātaḥ — O mother; te — your; matiḥ — attitude; anyathā — otherwise; mātṛ-bhāvam — the mood or affection of a mother; atikramya — overstepping; vartase — you are acting; kāminī — a girlfriend; yathā — like.
Lord Pradyumna told her, “O mother, your attitude has changed. You are overstepping the proper feelings of a mother and behaving like a lover.”
śambareṇa hṛto gṛhāt
ahaṁ te ’dhikṛtā patnī
ratiḥ kāmo bhavān prabho
ratiḥ uvāca — Rati said; bhavān — You; nārāyaṇa-sutah — the son of Lord Nārāyaṇa; śambareṇa — by Śambara; hṛtaḥ — stolen; gṛhāt — from Your home; aham — I; te — Your; adhikṛtā — legitimate; patnī — wife; ratiḥ — Rati; kāmaḥ — Cupid; bhavān — You; prabho — O master.
Rati said: You are the son of Lord Nārāyaṇa and were kidnapped from Your parents’ home by Śambara. I, Rati, am Your legitimate wife, O master, because You are Cupid.
eṣa tvānirdaśaṁ sindhāv
akṣipac chambaro ’suraḥ
matsyo ’grasīt tad-udarād
itaḥ prāpto bhavān prabho
eṣaḥ — he; tvā — You; aniḥ-daśam — not yet ten days old; sindhau — into the sea; akṣipat — threw; śambaraḥ — Śambara; asuraḥ — the demon; matsyaḥ — a fish; agrasīt — devoured; tat — its; udarāt — from the belly; itaḥ — here; prāptaḥ — obtained; bhavān — You; prabho — O master.
That demon, Śambara, threw You into the sea when You were not even ten days old, and a fish swallowed You. Then in this very place we recovered You from the fish’s abdomen, O master.
tam imaṁ jahi durdharṣaṁ
durjayaṁ śatrum ātmanaḥ
māyā-śata-vidaṁ taṁ ca
tam imam — him; jahi — please kill; durdharṣam — who is difficult to approach; durjayam — and difficult to conquer; śatrum — enemy; ātmanaḥ — Your own; māyā — magic spells; śata — hundreds; vidam — who knows; tam — him; ca — and; māyābhiḥ — by magic spells; mohana-ādibhiḥ — of bewilderment and so on.
Now kill this dreadful Śambara, Your formidable enemy. Although he knows hundreds of magic spells, You can defeat him with bewildering magic and other techniques.
parīśocati te mātā
vivatsā gaur ivāturā
pariśocati — is crying; te — Your; mātā — mother (Rukmiṇī); kurarī iva — like an osprey; gata — gone; prajā — whose son; putra — for her child; sneha — by love; ākulā — overwhelmed; dīnā — pitiful; vivatsā — deprived of its calf; gauḥ — a cow; iva — as; āturā — extremely distressed.
Your poor mother, having lost her son, cries for You like a kurarī bird. She is overwhelmed with love for her child, just like a cow that has lost its calf.
prabhāṣyaivaṁ dadau vidyāṁ
prabhāṣya — speaking; evam — thus; dadau — gave; vidyām — mystic knowledge; pradyumnāya — to Pradyumna; mahā-ātmane — the great soul; māyāvatī — Māyāvatī; mahā-māyām — known as Mahā-māyā; sarva — all; māyā — deluding spells; vināśinīm — which destroys.
[Śukadeva Gosvāmī continued:] Speaking thus, Māyāvatī gave to the great soul Pradyumna the mystic knowledge called Mahā-māyā, which vanquishes all other deluding spells.
sa ca śambaram abhyetya
aviṣahyais tam ākṣepaiḥ
kṣipan sañjanayan kalim
saḥ — He; ca — and; śambaram — Śambara; abhyetya — approaching; saṁyugāya — to battle; samāhvayat — called him; aviṣahyaiḥ — intolerable; tam — him; ākṣepaiḥ — with insults; kṣipan — reviling; sañjanayan — inciting; kalim — a fight.
Pradyumna approached Śambara and called him to battle, hurling intolerable insults at him to foment a conflict.
so ’dhikṣipto durvācobhiḥ
saḥ — he, Śambara; adhikṣiptaḥ — insulted; durvācobhiḥ — by harsh words; padā — by a foot; āhataḥ — struck; iva — like; uragaḥ — a snake; niścakrāma — came out; gadā — a club; pāṇiḥ — in his hand; amarṣāt — out of intolerant anger; tāmra — copper-red; locanaḥ — whose eyes.
Offended by these harsh words, Śambara became as agitated as a kicked snake. He came out, club in hand, his eyes red with rage.
gadām āvidhya tarasā
prakṣipya vyanadan nādaṁ
gadām — his club; āvidhya — whirling; tarasā — swiftly; pradyumnāya — at Pradyumna; mahā-ātmane — the wise; prakṣipya — threw; vyanadan nādam — creating a resonance; vajra — of lightning; niṣpeṣa — the striking; niṣṭhuram — as sharp.
Śambara whirled his club swiftly about and then hurled it at the wise Pradyumna, producing a sound as sharp as a thunder crack.
tām āpatantīṁ bhagavān
pradyumno gadayā gadām
apāsya śatrave kruddhaḥ
prāhiṇot sva-gadāṁ nṛpa
tām — that; āpatantīm — flying toward Him; bhagavān — the Supreme Lord; pradyumnaḥ — Pradyumna; gadayā — with His club; gadām — the club; apāsya — driving off; śatrave — at His enemy; kruddhaḥ — angered; prāhiṇot — He threw; sta-gadām — His own club; nṛpa — O King (Parīkṣit).
As Śambara’s club came flying toward Him, Lord Pradyumna knocked it away with His own. Then, O King, Pradyumna angrily threw His club at the enemy.
sa ca māyāṁ samāśritya
mumuce ’stra-mayaṁ varṣaṁ
kārṣṇau vaihāyaso ’suraḥ
saḥ — he, Śambara; ca — and; māyām — magic; samāśritya — resorting to; daiteyīm — demoniac; maya — by Maya Dānava; darśitam — shown; mumuce — he released; astra-mayam — of weapons; varṣam — a rainfall; kārṣṇau — upon the son of Kṛṣṇa; vaihāyasaḥ — standing in the sky; asuraḥ — the demon.
Resorting to the black magic of the Daityas taught to him by Maya Dānava, Śambara suddenly appeared in the sky and released a downpour of weapons upon Kṛṣṇa’s son.
bādhyamānaḥ — harassed; astra — of weapons; varṣeṇa — by the rain; raukmiṇeyaḥ — Pradyumna, son of Rukmiṇī; mahā-rathaḥ — the powerful warrior; sattva-ātmikām — produced of the mode of goodness; mahā-vidyām — (He utilized) the mystic knowledge called Mahā-māyā; sarva — all; mayā — magic; upamardinīm — which overcomes.
Harassed by this rain of weapons, Lord Raukmiṇeya, the greatly powerful warrior, made use of the mystic science called Mahā-māyā, which was created from the mode of goodness and which could defeat all other mystic power.
prāyuṅkta śataśo daityaḥ
kārṣṇir vyadhamayat sa tāḥ
tataḥ — then; gauhyaka-gāndharva-paiśāca-uraga-rākṣasīḥ — (weapons) of the Guhyakas, Gandharvas, witches, celestial serpents and Rākṣasas (man-eaters); prāyuṅkta — he used; śataśaḥ — hundreds; daityaḥ — the demon; kārṣṇiḥ — Lord Pradyumna; vyadhamayat — struck down; saḥ — He; tāḥ — these.
The demon then unleashed hundreds of mystic weapons belonging to the Guhyakas, Gandharvas, Piśācas, Uragas and Rākṣasas, but Lord Kārṣṇi, Pradyumna, struck them all down.
niśātam asim udyamya
śambarasya śiraḥ kāyāt
niśātam — sharp-edged; asim — His sword; udyamya — raising; sa — with; kirīṭam — helmet; sa — with; kuṇḍalam — earrings; śambarasya — of Śambara; śiraḥ — the head; kāyāt — from his body; tāmra — copper-colored; śmaśru — whose mustache; ojasā — with force; aharat — He removed.
Drawing His sharp-edged sword, Pradyumna forcefully cut off Śambara’s head, complete with red mustache, helmet and earrings.
puraṁ nīto vihāyasā
ākīryamāṇaḥ — being showered; divi-jaiḥ — by the residents of heaven; stuvadbhiḥ — who were offering praise; kusuma — of flowers; utkaraiḥ — with the scattering; bhāryayā — by His wife; ambara — in the sky; cāriṇyā — who was traveling; puram — to the city (Dvārakā); nītaḥ — He was brought; vihāyasā — through the sky.
As the residents of the higher planets showered Pradyumna with flowers and chanted His praises, His wife appeared in the sky and transported Him through the heavens, back to the city of Dvārakā.
viveśa patnyā gaganād
antaḥ-pura — the inner palace; varam — most excellent; rājan — O King (Parīkṣit); lalanā — lovely women; śata — with hundreds; saṅkulam — crowded; viveśa — He entered; patnyā — with His wife; gaganāt — from the sky; vidyutā — with lightning; iva — as; balāhakaḥ — a cloud.
O King, Lord Pradyumna and His wife resembled a cloud accompanied by lightning as they descended from the sky into the inner quarters of Kṛṣṇa’s most excellent palace, which were crowded with lovely women.
taṁ dṛṣṭvā jalada-śyāmaṁ
kṛṣṇaṁ matvā striyo hrītā
nililyus tatra tatra ha
tam — Him; dṛṣṭvā — seeing; jala-da — like a cloud; śyāmam — of dark blue complexion; pīta — yellow; kauśeya — silk; vāsasam — whose dress; pralamba — long; bāhum — whose arms; tāmra — reddish; akṣam — whose eyes; su-smitam — with a pleasing smile; rucira — charming; ānanam — face; su-alaṅkṛta — nicely decorated; mukha — face; ambhojam — lotuslike; nīla — blue; vakra — curling; ālaka-ālibhiḥ — with locks of hair; kṛṣṇam — Kṛṣṇa; matvā — thinking Him; striyaḥ — the women; hrītāḥ — becoming bashful; nililyuḥ — hid themselves; tatra tatra — here and there; ha — indeed.
The women of the palace thought He was Lord Kṛṣṇa when they saw His dark-blue complexion the color of a rain cloud, His yellow silk garments, His long arms and red-tinged eyes, His charming lotus face adorned with a pleasing smile, His fine ornaments and His thick, curly blue hair. Thus the women became bashful and hid themselves here and there.
avadhārya śanair īṣad
sa-strī ratnaṁ su-vismitāḥ
avadhārya — realizing; śanaiḥ — gradually; īṣat — slight; vailakṣaṇyena — by the difference of appearance; yoṣitaḥ — the ladies; upajagmuḥ — they came near; pramuditāḥ — delighted; sa — together with; strī — of women; ratnam — the jewel; su-vismitaḥ — very surprised.
Gradually, from the slight differences between His appearance and Kṛṣṇa’s, the ladies realized He was not the Lord. Delighted and astonished, they approached Pradyumna and His consort, who was a jewel among women.
asmarat sva-sutaṁ naṣṭaṁ
atha — then; tatra — there; asita — black; apāṅgī — the corners of whose eyes; vaidarbhī — Queen Rukmiṇī; valgu — sweet; bhāṣinī — whose speaking; asmarat — remembered; sva-sutam — her son; naṣṭam — lost; sneha — out of love; snuta — having become moist; payaḥ-dharā — whose breasts.
Seeing Pradyumna, sweet-voiced, dark-eyed Rukmiṇī remembered her lost son, and her breasts became moist out of affection.
ko nv ayam nara-vaidūryaḥ
kasya vā kamalekṣaṇaḥ
dhṛtaḥ kayā vā jaṭhare
keyaṁ labdhā tv anena vā
kaḥ — who; nu — indeed; ayam — this; nara-vaidūryaḥ — gem among men; kasya — whose (son); vā — and; kamala-īkṣaṇaḥ — lotus-eyed; dhṛtaḥ — carried; kayā — by what woman; vā — and; jaṭhare — in her womb; kā — who; iyam — this woman; labdhā — obtained; tu — moreover; anena — by Him; vā — and.
[Śrīmatī Rukmiṇī-devī said:] Who is this lotus-eyed jewel among men? What man’s son is He, and what woman carried Him in her womb? And who is this woman He has taken as His wife?
mama cāpy ātmajo naṣṭo
nīto yaḥ sūtikā-gṛhāt
yadi jīvati kutracit
mama — my; ca — and; api — also; ātmajaḥ — son; naṣṭaḥ — lost; nītaḥ — taken; yaḥ — who; sūtikā-gṛhāt — from the maternity room; etat — to Him; tulya — equal; vayaḥ — in age; rūpaḥ — and appearance; yadi — if; jīvati — He is living; kutracit — somewhere.
If my lost son, who was kidnapped from the maternity room, were still alive somewhere, He would be of the same age and appearance as this young man.
kathaṁ tv anena samprāptaṁ
katham — how; tu — but; anena — by Him; samprāptam — obtained; sārūpyam — the same appearance; śārṅga-dhanvanaḥ — as Kṛṣṇa, the wielder of the Śārṅga bow; ākṛtyā — in bodily form; avayavaiḥ — limbs; gatyā — gait; svara — tone of voice; hāsa — smile; avalokanaiḥ — and glance.
But how is it that this young man so much resembles my own Lord, Kṛṣṇa, the wielder of Śārṅga, in His bodily form and His limbs, in His gait and the tone of His voice, and in His smiling glance?
sa eva vā bhaven nūnaṁ
yo me garbhe dhṛto ’rbhakaḥ
amuṣmin prītir adhikā
vāmaḥ sphurati me bhujaḥ
saḥ — He; eva — indeed; vā — or else; bhavet — must be; nūnam — for certain; yaḥ — who; me — my; garbhe — in the womb; dhṛtaḥ — was carried; arbhakaḥ — child; amuṣmin — for Him; prītiḥ — affection; adhikā — great; vāmaḥ — left; sphurati — trembles; me — my; bhujaḥ — arm.
Yes, He must be the same child I bore in my womb, since I feel great affection for Him and my left arm is quivering.
evam — thus; mīmāṁsamānāyām — as she was conjecturing; vaidarbhyām — Queen Rukmiṇī; devakī-sutaḥ — the son of Devakī; devakī-ānakadundubhyām — together with Devakī and Vasudeva; uttamaḥ-ślokaḥ — Lord Kṛṣṇa; āgamat — came there.
As Queen Rukmiṇī conjectured in this way, Lord Kṛṣṇa, the son of Devakī, arrived on the scene with Vasudeva and Devakī.
vijñātārtho ’pi bhagavāṁs
tūṣṇīm āsa janārdanaḥ
nārado ’kathayat sarvaṁ
vijñāta — understanding fully; arthaḥ — the matter; api — even though; bhagavān — the Supreme Personality of Godhead; tūṣṇīm — silent; āsa — remained; janārdanaḥ — Kṛṣṇa; nāradaḥ — Nārada Muni; akathayat — recounted; sarvam — everything; śambara — by Śambara; āharaṇa — the kidnapping; ādikam — beginning with.
Although Lord Janārdana knew perfectly well what had transpired, He remained silent. The sage Nārada, however, explained everything, beginning with Śambara’s kidnapping of the child.
tac chrutvā mahad āścaryaṁ
abhyanandan bahūn abdān
naṣṭaṁ mṛtam ivāgatam
tat — that; śrutvā — hearing; mahat — great; āścaryam — wonder; kṛṣṇa-antaḥ-pura — of Lord Kṛṣṇa’s personal residence; yoṣitaḥ — the women; abhyanandan — they greeted; bahūn — for many; abdān — years; naṣṭam — lost; mṛtam — someone dead; iva — as if; āgatam — returned.
When the women of Lord Kṛṣṇa’s palace heard this most amazing account, they joyfully greeted Pradyumna, who had been lost for many years but who had now returned as if from the dead.
devakī vasudevaś ca
kṛṣṇa-rāmau tathā striyaḥ
dampatī tau pariṣvajya
rukmiṇī ca yayur mudam
devakī — Devakī; vasudevaḥ — Vasudeva; ca — and; kṛṣṇa-rāmau — Kṛṣṇa and Balarāma; tathā — also; striyaḥ — the women; dam-patī — man and wife; tau — these two; pariṣvajya — embracing; rukmiṇī — Rukmiṇī; ca — and; yayuḥ mudam — they became full of joy.
Devakī, Vasudeva, Kṛṣṇa, Balarāma and all the women of the palace, especially Queen Rukmiṇī, embraced the young couple and rejoiced.
naṣṭaṁ pradyumnam āyātam
aho mṛta ivāyāto
bālo diṣṭyeti hābruvan
naṣṭam — lost; pradyumnam — Pradyumna; āyātam — returned; ākarṇya — hearing; dvārakā-okasaḥ — the residents of Dvārakā; aho — aḥ; mṛtaḥ — dead; iva — as if; āyātaḥ — come back; bālaḥ — the child; diṣṭyā — by the favor of providence; iti — thus; ha — indeed; abruvan — they spoke.
Hearing that lost Pradyumna had come home, the residents of Dvārakā declared, “Ah, providence has allowed this child to return as if from death!”
yaṁ vai muhuḥ pitṛ-sarūpa-nijeśa-bhāvās
tan-mātaro yad abhajan raha-rūḍha-bhāvāḥ
citraṁ na tat khalu ramāspada-bimba-bimbe
kāme smare ’kṣa-viṣaye kim utānya-nāryaḥ
yam — whom; vai — indeed; muhuḥ — repeatedly; pitṛ — His father; sa-rūpa — who exactly resembled; nija — as their own; īśa — master; bhāvāḥ — who thought of Him; tat — His; mātaraḥ — mothers; yat — inasmuch as; abhajan — they worshiped; raha — in privacy; rūḍha — full-blown; bhāvāḥ — whose ecstatic attraction; citram — amazing; na — not; tat — that; khalu — indeed; ramā — of the goddess of fortune; āspada — of the shelter (Lord Kṛṣṇa); bimba — of the form; bimbe — who was the reflection; kāme — lust personified; smare — Cupid; akṣa-viṣaye — when He was before their eyes; kim uta — what then to speak of; anya — other; nāryaḥ — women.
It is not astonishing that the palace women, who should have felt maternal affection for Pradyumna, privately felt ecstatic attraction for Him as if He were their own Lord. After all, the son exactly resembled His father. Indeed, Pradyumna was a perfect reflection of the beauty of Lord Kṛṣṇa, the shelter of the goddess of fortune, and appeared before their eyes as Cupid Himself. Since even those on the level of His mother felt conjugal attraction for Him, then what to speak of how other women felt when they saw Him?