Śrīmad-Bhāgavatam 10.55.2
Blended reading (Sanskrit + English inline)
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vaidarbhyām
—
in the daughter of the king of Vidarbha
Locative of Vaidarbhī — Rukmiṇī, daughter of Bhīṣmaka. Gauḍīyas read Rukmiṇī as Lakṣmī-tattva, so Pradyumna's birth is the Lord-Lakṣmī union producing the Lord's own aṁśa once more — a closed loop of divine personality, not a human procreation.
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kṛṣṇa-vīrya-samudbhavaḥ
—
generated from the seed of Lord Kṛṣṇa
Compound: kṛṣṇa + vīrya (potency, seed) + samudbhavaḥ (arising). Vīrya here is not biological semen alone but Bhagavān's potency — Pradyumna is born of Kṛṣṇa's śakti, not of material elements. Hence the next phrase: 'in no way inferior to His father.'
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pradyumnaḥ
—
Pradyumna
Etymology: pra (forward, intensely) + dyumna (splendor, glory). 'One whose splendor advances.' In the catur-vyūha (Vāsudeva-Saṅkarṣaṇa-Pradyumna-Aniruddha), Pradyumna presides over manas; the līlā-form here makes that tattva walk among Yādavas.
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anavamaḥ
—
not inferior
an + avama (lowest, inferior). The Bhāgavatam's flat declaration: an aṁśa of Bhagavān, even when entering līlā as a son, carries the father's full potency. Gauḍīyas use this verse to defend the doctrine that Viṣṇu-tattva expansions are non-different in essence.
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pituḥ
—
of His father
Genitive of pitṛ. The father is Kṛṣṇa Himself; sonship here is a līlā-relation, not a metaphysical demotion. Carry this through every later verse where palace women confuse Pradyumna for Kṛṣṇa — the confusion is doctrinally licensed.
Kamadeva thus became famous as Pradyumna. Actually Pradyumna is part of the caturvyuha with sac cid ananda body, whereas Kamadeva is just a jiva with special powers. Gopala Tapani Upanisad says: Krsna remains with three energies in Mathura: Baladeva, Aniruddha, Pradyumna and Rukmini. in the first Canto Narada's mantra says : namas tasmai bhagavate krsnayakuntha medhase pradyumnayaniruddhaya namah sankarsanaya ca This verse mentions that Pradyumna was not less than his father Krsna in any way. Kamadeva the servant of Indra can never be described in this way. Thus, Kamadeva entered into Pradyumna by the will of the Lord, just as the universe enters into the Lord, or as Drona merged with Nanda etc.
Pradyumna, who arises from Kṛṣṇa’s potency, appears as an expansion of Kṛṣṇa in every kalpa. He is famous (vikhyatah) as a member of the catur-vyūha. He appeared (jātaḥ) from Rukmiṇī. The material Kāṁa-deva had merged into him, since Pradyumna was not less than his father.
He, the Lord, not his aṁśa (saḥ), was born from Rukmiṇī since he arose from the vīrya or special śakti of the Lord directly. He was Kṛṣṇa’s son by birth. Pradyumna was the cause of Cupid who was burned by Śiva’s anger appearing again. Thus he gained more power than previously. He was not inferior to his father since he was bhagavān, a member of the caturvyūha. For special pastimes he took up the powers of Cupid. Appearing completely, along with his aṁśa Cupid, separate from Kṛṣṇa, he was born, providing a body for Cupid’s burned body. He is famous by the name of Pradyumna since Pradyumna was the chief identity. This is described in Bhāgavatāmṛta.
From the seed of Kṛṣṇa Himself, in the womb of Rukmiṇī, Pradyumna takes birth — sun's ray emerging from the sun, undimmed by the descent. Father and son share one luminosity; the Bhāgavatam will spend the chapter proving it by His every gesture.
My note
Source: vedabase.io