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2024-04-20, 2:59 AM |
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Chapter 55:
The History
of Pradyumna
(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].
(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. (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. (4)
Pradyumna was swallowed by a mighty fish that together with
others trapped in a huge net was caught by fishermen.
(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. (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. (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. (9)
Not so long thereafter was He, the son of Krishna, attaining
full youth, very enchanting to the women who saw Him.
(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. (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.'
(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! (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!
(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! (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.'
(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. (17)
As He thereupon approached S'ambara for battle, reviled He him
with intolerable insults in order to provoke a fight.
(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. (19)
Whirling his club swiftly threw he it at Pradyumna the Great
Soul, producing a sound as sharp as a stroke of lightning.
(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. (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].
(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. (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. (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. (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]. (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. (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.
(29)
By and by realized the ladies slight differences in appearance
and approached they delighted and surprised Him and
[Rati,] that jewel among women. (30)
The breasts of the sweet-voiced and dark-eyed Rukminî,
remembering her lost son, then flowed of affection.
(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? (32)
If my son lost from the maternity room were alive somewhere,
He'd be of the same age and appearance! (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]? (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!'
(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.
(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.
(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. (38)
Devakî, Vasudeva, Krishna, Balarâma as also the
women and Rukminî embraced the couple and rejoiced.
(39)
The residents of Dvârakâ hearing that Pradyumna
being lost had returned declared: 'O providence, the child we
thought dead has really come back!'
(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?'
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