(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?'