Śrīmad-Bhāgavatam 10.55.12
Blended reading (Sanskrit + English inline)
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nārāyaṇa-sutah
—
the son of Lord Nārāyaṇa
Compound: nārāyaṇa (the Lord) + sutah (son). Rati gives Kṛṣṇa His Vaiṣṇava-tattva name, not the Yādava family-name. She is naming whose son Pradyumna actually is at the level of theology, not biology.
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adhikṛtā-patnī
—
legitimate wife
Compound-phrase: adhikṛtā (authorized, lawful, having the right) + patnī (wife). Adhikāra is a Gauḍīya legal term — Rati holds the doctrinal right (cf. śāstric marriage). The Bhāgavatam refuses any ambiguity about consent or category.
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kāmaḥ
—
Cupid
Same nominal as v.1; here re-applied to identify Pradyumna's previous body. Closes the loop: Kāma returned to Vāsudeva, was born from Kṛṣṇa, was lost into the sea — and is now standing before Rati, named.
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prabho
—
O master
Vocative of prabhu — Lord, master. Rati addresses Pradyumna with the term a wife uses for her own husband-as-Lord. In Gauḍīya hearing, every śaraṇāgata wife's 'prabho' echoes the larger śaraṇāgati to Bhagavān; the conjugal frame and the bhakti frame share grammar.
Considered him to be Kamadeva. she said, " I am your wife." Pradyumna made her (who was forermly the material wife of material Kamadeva) his wife by touching her, just as a touchstone transforms objects by contact. However, she is actually his eternal sakti , the mother of Aniruddha, according to the Vaisnava Tosani. (Rukmavati was the actual mother.)
You are the son of Nārāyaṇa, who gives shelter to all beings. You were taken from the maternity ward by Śambara. I am qualified (adhikṛtā) as your wife. I am your eternal wife.
Rati answers in tattva — 'You are Nārāyaṇa's son, kidnapped from your parents; I am Your wife.' The two clauses unfold the relationship in a single breath: father restored on the Lord's side, husband restored on hers. One sentence undoes a decade of misidentification.
My note
Source: vedabase.io