VedaVyasa
Praneetha
The Mad Bhagavatam
Chapter 55
The History of Pradyumna
This chapter tells how Pradyumna was born as the son of Lord Kṛṣṇa and then kidnapped by the demon Śambara. It also describes how Pradyumna killed Śambara and returned home with a wife.
Kāmadeva (Cupid), an expansion of Lord Vāsudeva, had been burned to ashes by Lord Śiva's anger and was reborn as part and parcel of Pradyumna from the womb of Rukmiṇī. A demon named Śambara, thinking Pradyumna his enemy, kidnapped Him from the maternity room even before He was ten days old. Śambara threw Pradyumna into the ocean and returned to his kingdom. A powerful fish swallowed Pradyumna and was caught by fishermen in a net. They presented the huge fish to Śambara, and when his cooks cut it open they found a child within its belly. The cooks gave the infant to the maidservant Māyāvatī, who was astonished to see Him. Just then Nārada Muni appeared and told her who the infant was. Māyāvatī was actually Kāmadeva's wife, Ratidevī. While waiting for her husband to be reborn in a new body, she had taken employment as a cook in the household of Śambara. Now that she understood who the infant was, she began to feel intense affection for Him. After a very short time, Pradyumna grew to youthful maturity, entrancing all the women with His beauty.
Once, Ratidevī approached Pradyumna and playfully moved her eyebrows in a conjugal mood. Addressing her as His mother, Pradyumna commented that she was putting aside her proper maternal mood and behaving like a passionate girlfriend. Rati then told Pradyumna who they both were. She advised Him to kill Śambara, and to help Him she instructed Him in the mystic mantras known as Mahā-māyā. Pradyumna went to Śambara and, after angering him with various insults, challenged him to fight, upon which Śambara angrily took up his club and marched outside. The demon tried various magic spells against Pradyumna, but Pradyumna fended off all of them with the Mahā-māyā mantras and then beheaded Śambara with His sword. At that moment Ratidevī appeared in the sky and took Pradyumna away to Dvārakā.
When Pradyumna and His wife entered the inner chambers of Lord Kṛṣṇa's palace, the many beautiful ladies there thought He was Kṛṣṇa Himself, so much did His appearance and dress resemble the Lord's. Out of shyness the ladies ran here and there to hide themselves. But after a little while they noticed small differences in Pradyumna's and Kṛṣṇa's appearances, and once they understood that He was not Lord Kṛṣṇa, they gathered around Him.
When Rukmiṇī-devī saw Pradyumna, she felt overwhelmed with motherly love, and milk began to flow spontaneously from her breasts. Noting that Pradyumna looked exactly like Kṛṣṇa, she became eager to find out who He was. She remembered how one of her sons had been abducted from the maternity room. "If He were still alive," she thought, "He would be the same age as this Pradyumna standing before me." While Rukmiṇī reflected in this way, Lord Kṛṣṇa arrived in the company of Devakī and Vasudeva. Although the Lord understood the situation perfectly well, He remained silent. Then Nārada Muni arrived and explained everything. Everyone was amazed to hear the account and embraced Pradyumna in great ecstasy.
Because Pradyumna's beauty so closely resembled Kṛṣṇa's, the ladies in a maternal relationship with Pradyumna could not help thinking of Him as their conjugal lover. He was, after all, the exact reflection of Śrī Kṛṣṇa, and therefore it was natural for them to see Him in this way.
10.55.1
kāmas tu vāsudevāḿśo
dehopapattaye bhūyas
(1) S'rî S'uka said: 'Cupid [Kâmadeva], an expansion of Vâsudeva who previously got burned by the anger of Rudra, had, in order to again obtain a body, returned to Him [see also 3.1: 28 and 8.10: 32-34 and B.G. 10: 28].
the following verse of the Gopāla-tāpanī Upaniṣad (2.40) to prove that the Pradyumna who is the son of Kṛṣṇa and Rukmiṇī is the same Pradyumna who is a member of Lord Kṛṣṇa's eternal fourfold plenary expansion, the catur-vyūha:
yatrāsau saḿsthitaḥ kṛṣṇas
rāmāniruddha-pradyumnai
"There [in Dvārakā] the almighty Lord Kṛṣṇa, endowed with His full potency, resided in the company of His three plenary expansions — Balarāma, Aniruddha and Pradyumna." The Kṛṣṇa-sandarbha goes on to explain, with reference to the present verse of the Śrīmad-Bhāgavatam, that "the Cupid whom Rudra burned up with his anger is a demigod subordinate to Indra. This demigod Cupid is a partial manifestation of the prototype Cupid, Pradyumna, who is a plenary expansion of Vāsudeva. The demigod Cupid, being unable to attain a new body on his own, entered within the body of Pradyumna. Otherwise Cupid would have had to remain in a perpetual state of disembodiment, a result of Rudra's having incinerated him with his anger."In his English rendering of the Śrīmad-Bhāgavatam (1.14.30 purport), Śrīla Prabhupāda confirms the absolute status of Pradyumna, Lord Kṛṣṇa's first son: "Pradyumna and Aniruddha are also expansions of the Personality of Godhead, and thus They are also viṣṇu-tattva. At Dvārakā Lord Vāsudeva is engaged in His transcendental pastimes along with His plenary expansions, namely Sańkarṣaṇa, Pradyumna and Aniruddha, and therefore each and every one of Them can be addressed as the Personality of Godhead...."
According to Śrīla Śrīdhara Svāmī, Pradyumna took birth from the womb of Rukmiṇī before Śrī Kṛṣṇa's marriage to Jāmbavatī and the Lord's other marriages took place. Subsequently, Pradyumna returned from Śambara's palace. But before Śukadeva Gosvāmī tells of Kṛṣṇa's pastimes with His other wives, he will narrate the entire story of Pradyumna for the sake of continuity.
Śrīla Śrīdhara Svāmī further notes that Kāmadeva, or Cupid, now appearing within Pradyumna, is a portion of Vāsudeva because he is manifest from the element citta, consciousness, which is presided over by Vāsudeva, and also because he (Cupid) is the cause of material generation. As the Lord states in the Bhagavad-gītā (10.28), prajanaś cāsmi kandarpaḥ: "Of progenitors I am Kandarpa [Cupid].
10.55.2
sa eva jāto vaidarbhyāḿ
(2) He from the seed of Krishna begotten in the daughter of the king of Vidarbha [Rukminî] was thus known as Pradyumna ['the preeminently mighty one', see also vyûha] and was in no respect inferior to His Father.
10.55.3
prāsyodanvaty agād gṛham
(3) S'ambara ['the juggler' see 7.2: 4-5, 10.36: 36], who could assume any form he wanted, stole the child away that wasn't even ten days old yet. Understanding He was his enemy, threw he Him in the ocean and returned he home.
10.55.4
(4) Pradyumna was swallowed by a mighty fish that together with others trapped in a huge net was caught by fishermen.
10.55.5
upājahrur upāyanam
vadyan sudhitinādbhutam
(5) The fishermen presented the amazing fish to S'ambara who sent the gift to the cooks who in the kitchen cut it open with a knife.
10.55.6
nārado 'kathayat sarvaḿ
matsyodara-niveśanam
(6) Seeing a child in its belly it was given to Mâyâvatî to whom being astonished Nârada related the facts about the child its birth and how it had ended up in the belly of the fish.
10.55.7-8
dehotpattim pratīkṣatī
(7-8) She, who by S'ambara was appointed to prepare rice and vegetables, was in fact Cupid's famous wife named Rati who [after pleading with Lord S'iva being directed to S'ambara] was waiting for her burned husband to attain a new body. Understanding that the infant was Kâmadeva she developed love for the child.
When Cupid's body was burned to ashes, Rati worshiped Lord Śiva to obtain another body for Cupid. Śambara, having also come to Śiva for a benediction, was recognized by the lord first, who told him, "You should now ask for your benediction." Śambara, struck with lust at seeing Rati, replied that he wanted her as his benediction, and Śiva complied. Lord Śiva then consoled the sobbing Rati, telling her, "Go with him, and in his very home you will attain what you desire." Thereupon, Rati bewildered Śambara with her deluding power and, taking the name Māyāvatī, remained in his house untouched.
10.55.9
(9) Not so long thereafter was He, the son of Krishna, attaining full youth, very enchanting to the women who saw Him.
10.55.10
prītyopatasthe ratir ańga saurataiḥ
(1o) My best, lovingly approached she with a bashful smile, raised eyebrows and glances and gestures of sexual attraction Him, her husband, the most beautiful one in society with His long arms and eyes with the form of a lotus petal.
Māyāvatī exhibited her conjugal attraction for Pradyumna even before revealing their true identities. Naturally this caused some confusion at first, as described in the following verse.
10.55.11
(11) To her said the Supreme Lord in the form of Krishna's own son: 'O mother in your attitude differently acting like a girlfriend you overstep the mood of motherly affection.'
10.55.12
ratir uvāca
śambareṇa hṛto gṛhāt
(12) Rati replied: 'You are the son of Nârâyana stolen by S'ambara from Your home and I am Your legitimate wife Rati, o Cupid my Master!
10.55.13
eṣa tvānirdaśaḿ sindhāv
akṣipac chambaro 'suraḥ
matsyo 'grasīt tad-udarād
(13) You not yet being ten days old were by him, that demon S'ambara, thrown into the ocean where a fish devoured You from the belly of which we saw You appearing here o master!
10.55.14
māyābhir mohanādibhiḥ
(14) Please put an end to that hard to approach and difficult to conquer enemy of Yours who knows hundreds of magic spells; that You can realize with the help of the bewilderment of magic and such!
10.55.15
vivatsā gaur ivāturā
(15) Your poor mother with her son gone, pitiful distressed like a cow without her calf, is being overwhelmed with love for her child crying like an osprey.'
10.55.16
pradyumnāya mahātmane
(16) Thus speaking gave Mâyâvatî that great soul Pradyumna the mystic knowledge of Mahâmâyâ ['the great bewildering potency'] that puts an end to all deluding spells.
10.55.17
aviṣahyais tam ākṣepaiḥ
(17) As He thereupon approached S'ambara for battle, reviled He him with intolerable insults in order to provoke a fight.
10.55.18
so 'dhikṣipto durvācobhiḥ
padāhata ivoragaḥ
niścakrāma gadā-pāṇir
(18) He offended by the harsh words with his eyes turned red as copper, infuriated like a snake is when struck by a foot, came forward holding a mace.
10.55.19
pradyumnāya mahātmane
(19) Whirling his club swiftly threw he it at Pradyumna the Great Soul, producing a sound as sharp as a stroke of lightning.
10.55.20
(20) It was in its flight by the Supreme Lord with His club knocked away, o King, upon which He angered hurled His own club at His enemy.
10.55.21
(21) He, the demon, resorting to the daitya magic he had learned from Maya Dânava, released from above in the sky a downpour of weapons over the son of Krishna [compare: 3.19: 20].
10.55.22
bādhyamāno 'stra-varṣeṇa
sarva-māyopamardinīm
(22) Harassed by the rain of weapons implemented the powerful warrior, the son of Rukminî, the great charm rooting in goodness which supersedes all magic.
10.55.23
paiśācoraga-rākṣasīḥ
kārṣṇir vyadhamayat sa tāḥ
(23) The demon then used hundreds of weapons belonging to Kuvera's guardians [Guhyakas], the heavenly singers [Gandharvas], the ogres [Pis'âcas], the celestial snakes [Uragas ] and the man-eaters [Râkshasas], but the son of Krishna stroke them all down.
10.55.24
tāmra-śmaśrv ojasāharat
(24) Drawing His sharp-edged sword severed he with one violent blow S'ambara's head, complete with his helmet, earrings and red mustache from his body.
10.55.25
stuvadbhiḥ kusumotkaraiḥ
bhāryayāmbara-cāriṇyā
(25) Being showered by the gods from above who of praise scattered flowers, was He by His wife traveling through the sky brought to the city [of Dvârakâ].
10.55.26
vidyuteva balāhakaḥ
(26) The inner palace most exquisite, o King, crowded with hundreds of women was by Him with His wife entered from the sky like a cloud with lightning.
10.55.27-28
nīla-vakrālakālibhiḥ
kṛṣṇaḿ matvā striyo hrītā
(27-28) Seeing Him dark as a cloud, dressed in yellow silk, with long arms, reddish eyes, a pleasing smile, His charming countenance; His nicely decorated lotuslike face and the bluish-black curling locks became the women, thinking He was Krishna, bashful and took they off to hide themselves here and there.
10.55.29
avadhārya śanair īṣad
(29) By and by realized the ladies slight differences in appearance and approached they delighted and surprised Him and [Rati,] that jewel among women.
10.55.30
atha tatrāsitāpāńgī
(30) The breasts of the sweet-voiced and dark-eyed Rukminî, remembering her lost son, then flowed of affection.
10.55.31
ko nv ayam nara-vaidūryaḥ
(31) [She thought:] 'Who would this gem among men be, whose son is He and what lotus-eyed woman has carried Him in her womb, and even more, who is this woman won by Him?
10.55.32
mama cāpy ātmajo naṣṭo
(32) If my son lost from the maternity room were alive somewhere, He'd be of the same age and appearance!
10.55.33
ākṛtyāvayavair gatyā
svara-hāsāvalokanaiḥ
(33) How could He have acquired the same appearance in body, gait, limbs, voice, smile and glance as that of the wielder of S'ârnga [Krishna's bow]?
10.55.34
yo me garbhe dhṛto 'rbhakaḥ
(34) Considering my great affection for Him and the trembling in my left arm, He's no doubt - He must be - for sure, the child I carried in my womb!'
10.55.35
devaky-ānakadundubhyām
uttamaḥ-śloka āgamat(35) While the daughter of the king of Vaidarbha was thus conjecturing arrived the Lord Hailed in the Scriptures there together with Devakî and Ânakadundhubi.
10.55.36
vijñātārtho 'pi bhagavāḿs
nārado 'kathayat sarvaḿ
śambarāharaṇādikam
(36) Even though the Supreme Lord understood the matter remained He, Janârdana, silent; it was Nârada who told the whole story beginning with the kidnapping by S'ambara.
10.55.37
tac chrutvā mahad āścaryaḿ
(37) The women of Krishna's residence hearing of that great wonder then cheered in ecstasy to welcome the one lost for so many years as if someone had returned from death.
10.55.38
(38) Devakî, Vasudeva, Krishna, Balarâma as also the women and Rukminî embraced the couple and rejoiced.
10.55.39
ākarṇya dvārakaukasaḥ
bālo diṣṭyeti hābruvan
(39) The residents of Dvârakâ hearing that Pradyumna being lost had returned declared: 'O providence, the child we thought dead has really come back!'
10.55.40
(40) It was not that surprising at all that they, who constantly thought of the resemblance with His father their master, in being His mothers in the full of their attraction backed off in respect of Him. With them doing so with the way He appeared before their eyes as the spitting image of the Shelter of the Goddess of Fortune His form, as Cupid the God of Love in person, then what would one expect of other women?'
whenever the palace women saw Śrī Pradyumna, they immediately remembered their Lord, Śrī Kṛṣṇa. Śrīla Prabhupāda comments as follows in Kṛṣṇa, the Supreme Personality of Godhead: "Śrīla Śukadeva Gosvāmī has explained that in the beginning all the residents of the palace, who were all mothers and stepmothers of Pradyumna, mistook Him to be Kṛṣṇa and were all bashful, infected by the desire for conjugal love. The explanation is that Pradyumna's personal appearance was exactly like Kṛṣṇa's, and He was factually Cupid Himself. There was no cause of astonishment, therefore, when the mothers of Pradyumna and other women mistook Him in that way. It is clear from the statement that Pradyumna's bodily characteristics were so similar to Kṛṣṇa's that He was mistaken to be Kṛṣṇa even by His mother."
Thus end of the Tenth Canto, Fifty-fifth Chapter, of the Śrīmad-Bhāgavatam, entitled "The History of Pradyumna."
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