Śrīmad-Bhāgavatam 10.55.6
Blended reading (Sanskrit + English inline)
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māyāvatyai
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to Māyāvatī
Dative of Māyāvatī ('the lady of māyā / illusion-power'). Her name is a clue and a foreshadow — she will hand Pradyumna the Mahā-māyā vidyā in v.16, the very weapon by which his foster-father is undone.
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nāradaḥ
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Nārada Muni
Devarṣi, son of Brahmā, eternal Vaiṣṇava. In Gauḍīya paramparā he is the guru of Vyāsa, hence the originating teacher of the Bhāgavatam itself. His arrival here is structurally indispensable: without explanation, the discovery would not become līlā.
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tattvam
—
the truth, the facts
Tattva = 'that-ness,' the underlying reality. Nārada speaks tattva, not story — the Gauḍīya distinction between gossip about avatāras and tattva-jñāna about them. Hearing the same events as tattva is what makes them transformative.
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matsya-udara-niveśanam
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the entrance into the fish's belly
Compound: matsya (fish) + udara (belly) + niveśanam (entering, settling-into). Niveśa is also the term for a dwelling. Bhagavān 'takes up residence' even in a fish's stomach — there is no place outside His reach.
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śaṅkita-cetasaḥ
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whose mind was full of astonishment
Compound: śaṅkita (uncertain, astonished) + cetasaḥ (whose consciousness). Wonder is here the proper preface to revelation — adbhuta opens onto jñāna only when Nārada arrives to fill the unknowing with tattva.
Narada told her the this child was Kamadeva, Mayavati's husband.
Māyāvatī was alarmed (śaṅkita-cetasaḥ). “This child is most beautiful and looks like my husband. Why was he born from a fish? If he was actually born somewhere else, why did he not die within the fish? He must be some devatā or my husband.” Nārada told her everything—the reason why he had entered the belly of the fish. Śrīdhara Svāmī explains that he said the truth, “He is Kāmadeva, your husband. He was born from Kṛṣṇa and Rukmiṇī.” This would mean that her husband was the third member of the catur-vyūha. He was like the ray of the sun (a vibhūti of Pradyumna, merged in him). Nārada spoke in this way to relieve Māyāvatī of lamentation and bring about a meeting with Pradyumna. She then worshipped Pradyumna as being non-different from her husband and did not break her vow, in a manner similar to the gopīs desiring Kṛṣṇa as their husband. Pradyumna also, like a touchstone, made her qualified and then accepted her. She became the mother of Aniruddha and acted as Pradyumna’s direct śakti.
A child found in a fish's belly, handed to a kitchen-keeper who happens to be his own wife — and Nārada arrives at the exact moment to name the mystery. Bhagavān stages no scene without a narrator on hand; in His arrangement, even the most uncanny coincidence is exegeted within the same hour.
Across the Bhāgavatam, Nārada appears precisely where a hearer needs the meaning of an event — to Dhruva in the forest (Canto 4), to Prahlāda's pregnant mother (Canto 7), to the Pracetās (Canto 4), to Yudhiṣṭhira in court.
Gauḍīyas honor Nārada as the original guru-paramparā link who carries explanatory grace into every century. Here too: without his arrival, Māyāvatī would have nursed Kāmadeva without knowing whom she nursed. The story machine of the Bhāgavatam runs on Nārada's footsteps.
My note
Source: vedabase.io