SB 10.62: The Meeting of Ūṣā and Aniruddha

This chapter recounts the meeting of Aniruddha and Ūṣā, and also Aniruddha’s battle with Bāṇāsura.

Of the one hundred sons of King Bali, the oldest was Bāṇāsura. He was a great devotee of Lord Śiva, who favored Bāṇa so much that even demigods like Indra would serve him. Bāṇāsura once satisfied Śiva by playing musical instruments with his one thousand hands while Śiva danced his tāṇḍava-nṛtya. In response, Śiva offered Bāṇa whatever benediction he chose, and Bāṇa asked Śiva to become the guardian of his city.

One day when Bāṇa was feeling an urge to do battle, he told Lord Śiva: “Except for you, in the whole world there is no warrior strong enough to fight me. Therefore these thousand arms you’ve given me are merely a heavy burden.” Angered by these words, Lord Śiva replied, “Your pride will be crushed in battle when you meet my equal. Indeed, your chariot flag will fall to the ground, broken.”

Bāṇāsura’s daughter, Ūṣā, once had an encounter with a lover in her sleep. Several nights in a row this occurred, until one night she failed to see Him in her dreams. She suddenly awoke, speaking aloud to Him in a state of agitation, but when she noticed her maidservants around her, she felt embarrassed. Ūṣā’s companion Citralekhā asked her who she had been addressing, and Ūṣā told her everything. Hearing of Ūṣā’s dreamlover, Citralekhā tried to relieve her friend’s distress by drawing pictures of Gandharvas and other celestial personalities, as well as various men of the Vṛṣṇi dynasty. Citralekhā asked Ūṣā to pick out the man she had seen in her dreams, and Ūṣā pointed to the picture of Aniruddha. Citralekhā, who had mystic powers, knew at once that the young man her friend had pointed out was Lord Kṛṣṇa’s grandson Aniruddha. Then, using her mystic powers, Citralekhā flew through the sky to Dvārakā, found Aniruddha and brought Him back with her to Śoṇitapura, Bāṇāsura’s capital. There she presented Him to Ūṣā.

Having obtained the man of her desires, Ūṣā began serving Him very affectionately within her private quarters, which were supposed to be strictly off limits to men. After some time the female guards of the inner palace noticed symptoms of sexual activity on Ūṣā’s person, and they went to Bāṇāsura to inform him. Greatly disturbed, Bāṇāsura rushed to his daughter’s apartments with many armed guards and, to his great surprise, saw Aniruddha there. As the guards attacked Him, Aniruddha took up His club and succeeded in killing a few before the powerful Bāṇa could capture Him with his mystic nāga-pāśa ropes, filling Ūṣā with lamentation.

SB 10.62.1

bāṇasya tanayām ūṣām
 upayeme yadūttamaḥ
tatra yuddham abhūd ghoraṁ
 hari-śaṅkarayor mahat
etat sarvaṁ mahā-yogin
 samākhyātuṁ tvam arhasi
śrī-rājā uvāca — the King (Parīkṣit Mahārāja) said; bāṇasya — of the demon Bāṇa; tanayām — the daughter; ūṣām — named Ūṣā; upayeme — married; yadu-uttamaḥ — the best of the Yadus (Aniruddha); tatra — in connection with that; yuddham — a battle; abhūt — occurred; ghoram — fearsome; hari-śaṅkarayoḥ — between Lord Hari (Kṛṣṇa) and Lord Śaṅkara (Śiva); mahat — great; etat — this; sarvam — all; mahā-yogin — O great mystic; samākhyātum — to explain; tvam — you; arhasi — deserve.
King Parīkṣit said: The best of the Yadus married Bāṇāsura’s daughter, Ūṣā, and as a result a great, fearsome battle occurred between Lord Hari and Lord Śaṅkara. Please explain everything about this incident, O most powerful of mystics.

SB 10.62.2

śrī-śuka uvāca
bāṇaḥ putra-śata-jyeṣṭho
 baler āsīn mahātmanaḥ
yena vāmana-rūpāya
 haraye ’dāyi medinī
tasyaurasaḥ suto bānaḥ
 śiva-bhakti-rataḥ sadā
mānyo vadānyo dhīmāṁś ca
 satya-sandho dṛḍha-vrataḥ
śoṇitākhye pure ramye
 sa rājyam akarot purā
tasya śambhoḥ prasādena
 kiṅkarā iva te ’marāḥ
sahasra-bāhur vādyena
 tāṇdave ’toṣayan mṛḍam
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; bāṇaḥ — Bāṇa; putra — of sons; śata — one hundred; jyeṣṭhaḥ — the oldest; baleḥ — of Mahārāja Bali; āsīt — was; mahā-ātmanaḥ — of the great soul; yena — by whom (Bali); vāmana-rūpāya — in the form of the dwarf, Vāmanadeva; haraye — to the Supreme Lord Hari; adāyi — was given; medinī — the earth; tasya — his; aurasaḥ — from the semen; sutaḥ — the son; bāṇaḥ — Bāṇa; śiva-bhakti — in devotion for Lord Śiva; rataḥ — fixed; sada — always; mānyaḥ — respectable; vadānyaḥ — magnanimous; dhī-man — intelligent; ca — and; satya-sandhaḥ — truthful; dṛḍha-vrataḥ — firm in his vows; śoṇita-ākhye — known as Śoṇita; pure — in the city; ramye — charming; saḥ — he; rājyam akarot — made his kingdom; purā — in the past; tasya — upon him; śambhoḥ — of Lord Śambhu (Śiva); prasādena — by the pleasure; kinkarāḥ — servants; iva — as if; te — they; amarāḥ — the demigods; sahasra — one thousand; bāhuḥ — having arms; vādyena — with the playing of musical instruments; tāṇḍave — while he (Lord Śiva) was dancing his tāṇḍava-nṛtya; atoṣayat — he satisfied; mṛḍam — Lord Śiva.
Śukadeva Gosvāmī said: Bāṇa was the oldest of the hundred sons fathered by the great saint Bali Mahārāja, who gave the whole earth in charity to Lord Hari when He appeared as Vāmanadeva. Bāṇāsura, born from Bali’s semen, became a great devotee of Lord Śiva. His behavior was always respectable, and he was generous, intelligent, truthful and firm in his vows. The beautiful city of Śoṇitapura was under his dominion. Because Lord Śiva had favored him, the very demigods waited on Bāṇāsura like menial servants. Once, when Śiva was dancing his tāṇḍava-nṛtya, Bāṇa especially satisfied the lord by playing a musical accompaniment with his one thousand arms.

SB 10.62.3

bhagavān sarva-bhūteśaḥ
 śaraṇyo bhakta-vatsalaḥ
vareṇa chandayām āsa
 sa taṁ vavre purādhipam
bhagavān — the lord; sarva — of all; bhūta — created beings; īśaḥ — the master; śaraṇyaḥ — the giver of shelter; bhakta — to his devotees; vatsalaḥ — compassionate; vareṇa — with a choice of benedictions; chandayām āsa — gratified him; saḥ — he, Bāṇa; tam — him, Lord Śiva; vavre — chose; pura — of his city; adhipam — as the guardian.
The lord and master of all created beings, the compassionate refuge of his devotees, gladdened Bāṇāsura by offering him the benediction of his choice. Bāṇa chose to have him, Lord Śiva, as the guardian of his city.

SB 10.62.4

sa ekadāha giriśaṁ
 pārśva-sthaṁ vīrya-durmadaḥ
 saṁspṛśaṁs tat-padāmbujam
saḥ — he, Bāṇāsura; ekadā — once; āha — said; giri-śam — to Lord Śiva; pārśva — at his side; stham — present; vīrya — by his strength; durmadaḥ — intoxicated; kirīṭena — with his helmet; arka — like the sun; varṇena — whose color; saṁspṛśan — touching; tat — his, Lord Śiva’s; pada-ambujam — lotus feet.
Bāṇāsura was intoxicated with his strength. One day, when Lord Śiva was standing beside him, Bāṇāsura touched the lord’s lotus feet with his helmet, which shone like the sun, and spoke to him as follows.

SB 10.62.5

namasye tvāṁ mahā-deva
 lokānāṁ gurum īśvaram
puṁsām apūrṇa-kāmānāṁ
namasye — I bow down; tvām — to you; mahā-deva — O greatest of gods; lokānām — of the worlds; gurum — to the spiritual master; īśvaram — to the controller; puṁsām — for men; apūrṇa — unfulfilled; kāmānām — whose desires; kāma-pūra — fulfilling desires; amara-aṅghripam — (like) a tree of heaven.
[Bāṇāsura said:] O Lord Mahādeva, I bow down to you, the spiritual master and controller of the worlds. You are like the heavenly tree that fulfills the desires of those whose desires are unfulfilled.

SB 10.62.6

doḥ-sahasraṁ tvayā dattaṁ
 paraṁ bhārāya me ’bhavat
tri-lokyāṁ pratiyoddhāraṁ
 na labhe tvad ṛte samam
doḥ — the arms; sahasram — one thousand; tvayā — by you; dattam — given; param — only; bhārāya — a burden; me — for me; abhavat — have become; tri-lokyam — in the three worlds; pratiyoddhāram — an opposing fighter; na labhe — I do not find; tvat — you; ṛte — except for; samam — equal.
These one thousand arms you bestowed upon me have become merely a heavy burden. Besides you, I find no one in the three worlds worthy to fight.

According to the ācāryas, Bāṇāsura’s subtle implication here is this: “And so when I have defeated you, Lord Śiva, my world conquest will be complete and my desire for battle satisfied.”

SB 10.62.7

kaṇḍūtyā nibhṛtair dorbhir
 yuyutsur dig-gajān aham
ādyāyāṁ cūrṇayann adrīn
 bhītās te ’pi pradudruvuḥ
kaṇḍūtyā — with itching; nibhṛtaiḥ — filled; dorbhiḥ — with my arms; yuyutsuḥ — eager to fight; dik — of the directions; gajān — the elephants; aham — I; ādya — O primeval one; ayam — went; cūrṇayan — crushing to powder; adrīn — mountains; bhītāḥ — frightened; te — they; api — even; pradudruvuḥ — ran away.
Eager to fight with the elephants who rule the directions, O primeval lord, I went forth, pulverizing mountains with my arms, which were itching for battle. But even those great elephants fled in fear.

SB 10.62.8

tac chrutvā bhagavān kruddhaḥ
 ketus te bhajyate yadā
tvad-darpa-ghnaṁ bhaven mūḍha
 saṁyugaṁ mat-samena te
tat — that; śrutva — hearing; bhagavān — the lord; kruddhaḥ — angry; ketuḥ — flag; te — your; bhajyate — is broken; yadā — when; tvat — your; darpa — pride; ghnam — destroyed; bhavet — will be; mūḍha — O fool; saṁyugam — battle; mat — to me; samena — with Him who is equal; te — your.
Hearing this, Lord Śiva became angry and replied, “Your flag will be broken, fool, when you have done battle with one who is my equal. That fight will vanquish your conceit.”

Lord Śiva could have immediately chastised Bāṇāsura and personally destroyed his pride, but since Bāṇāsura had been such a faithful servant of his, Śiva did not do so.

SB 10.62.9

ity uktaḥ kumatir hṛṣṭaḥ
 sva-gṛhaṁ prāviśan nṛpa
pratīkṣan giriśādeśaṁ
 sva-vīrya-naśanam kudhīḥ
iti — thus; uktaḥ — spoken to; ku-matiḥ — foolish; hṛṣṭaḥ — delighted; sva — his own; gṛham — home; prāviśat — entered; nṛpa — O King (Parīkṣit); pratīkṣan — waiting for; giriśa — of Lord Śiva; ādeśam — prediction; sva-vīrya — of his prowess; naśanam — the destruction; ku-dhīḥ — unintelligent.
Thus advised, unintelligent Bāṇāsura was delighted. The fool then went home, O King, to wait for that which Lord Giriśa had predicted: the destruction of his prowess.

Here Bāṇāsura is described as ku-dhī (“having bad intelligence”) and ku-mati (“foolish”) because he completely misunderstood the actual situation. This demon was so arrogant that he was convinced no one could defeat him. He was delighted to hear that someone as powerful as Lord Śiva would come to fight with him and satisfy his itching for battle. Even though Śiva had said that this person would break Bāṇa’s flag and destroy his prowess, the demon was too foolish to take this statement seriously and eagerly awaited the fight.

At the present moment materialistic people are delighted by the many unprecedented facilities for sense gratification. Although it is clear that death, both individual and collective, is quickly approaching them, modern sense gratifiers are oblivious to their inevitable destruction. As stated in the Bhāgavatam (2.1.4), paśyann api na paśyati: Even though their imminent destruction is apparent, they are too blind to see it, being intoxicated by sex enjoyment and family attachment. Similarly, Bāṇāsura was intoxicated with his material prowess and could not believe that he was about to be cut down to size.

SB 10.62.10

tasyoṣā nāma duhitā
 svapne prādyumninā ratim
kanyālabhata kāntena
 prāg adṛṣṭa-śrutena sā
tasya — his; ūṣā nāma — named Ūṣā; duhitā — daughter; svapne — in a dream; prādyumninā — with the son of Pradyumna (Aniruddha); ratim — an amorous encounter; kanyā — the unmarried maiden; alabhata — obtained; kāntena — with her lover; prāk — previously; adṛṣṭa — never seen; śrutena — or heard of; — she.
In a dream Bāṇa’s daughter, the maiden Ūṣā, had an amorous encounter with the son of Pradyumna, though she had never before seen or heard of her lover.

The incidents now described will lead up to the fight predicted by Lord Śiva. Śrīla Viśvanātha Cakravartī Ṭhākura quotes the following verses from the Viṣṇu Purāṇa, which explain Ūṣā’s dream:

ūṣā bāṇa-sutā vipra
 pārvatīm śambhunā saha
krīḍantīm upalakṣyoccaiḥ
 spṛhāṁ cakre tad-āśrayām

“O brāhmaṇa, when Ūṣā, the daughter of Bāṇa, happened to see Pārvatī playing with her husband, Lord Śambhu, Ūṣā intensely desired to experience the same feelings.”

tataḥ sakala-citta-jña
 gaurī tām aha bhāvinīm
alam atyartha-tāpena
 bhartrā tvam api raṁsyase

“At that time Goddess Gaurī [Pārvatī], who knows everyone’s heart, told the sensitive young girl, ‘Don’t be so disturbed! You will have a chance to enjoy with your own husband.’”

ity uktā sā tadā cakre
 kadeti matim ātmanaḥ
ko vā bhartā mamety enāṁ
 punar apy āha pārvatī

“Hearing this, Ūṣā thought to herself, ‘But when? And who will my husband be?’ In response, Pārvatī addressed her once more.”

 svapne yo ’bhibhavaṁ tava
kariṣyati sa te bhartā
 rāja-putri bhaviṣyati

“‘The man who approaches you in your dream on the twelfth lunar day of the bright fortnight of the month Vaiśākha will become your husband, O princess.’”

SB 10.62.11

sā tatra tam apaśyantī
 kvāsi kānteti vādinī
sakhīnāṁ madhya uttasthau
 vihvalā vrīḍitā bhṛśam
— she; tatra — there (in her dream); tam — Him; apaśyantī — not seeing; kva — where; asi — are You; kānta — my lover; iti — thus; vādinī — speaking; sakhīnām — of her girlfriends; madhye — in the midst; uttasthau — arose; vihvalā — disturbed; vrīḍitā — embarrassed; bhṛśam — greatly.
Losing sight of Him in her dream, Ūṣā suddenly sat up in the midst of her girlfriends, crying out “Where are You, my lover?” She was greatly disturbed and embarrassed.

Coming to her senses and remembering that she was surrounded by her girlfriends, Ūṣā was naturally very embarrassed to have cried out in that way. At the same time she was disturbed by attachment to the beloved man who had appeared in her dream.

SB 10.62.12

bāṇasya mantrī kumbhāṇḍaś
 citralekhā ca tat-sutā
sakhy apṛcchat sakhīm ūṣāṁ
bāṇasya — of Bāṇa; mantrī — the minister; kumbhāṇḍaḥ — Kumbhāṇḍa; Citralekhā — citralekhā; ca — and; tat — his; sutā — daughter; sakhī — the girlfriend; apṛcchat — she asked; sakhīm — her girīfriend; ūṣām — Ūṣā; kautūhala — with curiosity; samanvitā — full.
Bāṇāsura had a minister named Kumbhāṇḍa, whose daughter was Citralekhā. A companion of Ūṣā’s, she was filled with curiosity, and thus she inquired from her friend.

SB 10.62.13

kaṁ tvaṁ mṛgayase su-bhru
 kīdṛśas te manorathaḥ
hasta-grāhaṁ na te ’dyāpi
 rāja-putry upalakṣaye
kam — who; tvam — you; mṛgayase — are looking for; su-bhru — O beautiful-browed one; kīdṛṣaḥ — of what sort; te — your; manaḥ-rathaḥ — hankering; hasta — of the hand; grāham — a taker; na — not; te — your; adya api — up until now; rāja-putri — O princess; upalakṣaye — do I see.
[Citralekhā said:] Who are you searching for, O fine-browed one? What is this hankering you’re feeling? Until now, O princess, I haven’t seen any man take your hand in marriage.

SB 10.62.14

dṛṣṭaḥ kaścin naraḥ svapne
 śyāmaḥ kamala-locanaḥ
pīta-vāsā bṛhad-bāhur
 yoṣitāṁ hṛdayaṁ-gamaḥ
dṛṣṭaḥ — seen; kaścit — a certain; naraḥ — man; svapne — in my dream; śyāmaḥ — dark blue; kamala — lotuslike; locanaḥ — whose eyes; pīta — yellow; vāsāḥ — whose clothing; bṛhat — mighty; bāhuḥ — whose arms; yoṣitām — of women; hṛdayam — the hearts; gamaḥ — touching.
[Ūṣā said:] In my dream I saw a certain man who had a darkblue complexion, lotus eyes, yellow garments and mighty arms. He was the kind who touches women’s hearts.

SB 10.62.15

tam ahaṁ mṛgaye kāntaṁ
 pāyayitvādharaṁ madhu
kvāpi yātaḥ spṛhayatīṁ
 kṣiptvā māṁ vṛjinārṇave
tam — Him; aham — I; mṛgaye — am seeking; kāntam — lover; pāyayitvā — having made drink; ādharam — of His lips; madhu — the honey; kva api — somewhere; yātaḥ — has gone; spṛhayatīm — hankering for Him; kṣiptvā — having thrown; mām — me; vṛjina — of distress; arṇave — in the ocean.
It is that lover I search for. After making me drink the honey of His lips, He has gone elsewhere, and thus He has thrown me, hankering fervently for Him, into the ocean of distress.

SB 10.62.16

vyasanaṁ te ’pakarṣāmi
 tri-lokyāṁ yadi bhāvyate
tam āneṣye varaṁ yas te
 mano-hartā tam ādiśa
citralekhā uvāca — Citralekhā said; vyasanam — distress; te — your; apakarṣāmi — I will take away; tri-lokyām — within the three worlds; yadi — if; bhāvyate — He is to be found; tam — Him; āneṣye — I will bring; varam — husband-to-be; yaḥ — who; te — your; manaḥ — of the heart; hartā — the thief; tam — Him; ādiśa — please point out.
Citralekhā said: I will remove your distress. If He is to be found anywhere in the three worlds, I will bring this future husband of yours who has stolen your heart. Please show me who He is.

Interestingly, the name Citralekhā indicates a person skilled in the art of drawing or painting. Citra means “excellent” or “variegated,” and lekhā means “the art of drawing or painting.” Citralekhā, as described in the following verse, will now utilize the talent indicated by her name.

SB 10.62.17

ity uktvā deva-gandharva
daitya-vidyādharān yakṣān
 manujāṁś ca yathālikhat
iti — thus; uktvā — saying; deva-gandharva — demigods and Gandharvas; siddha-cāraṇa-pannagān — Siddhas, Cāraṇas and Pannagas; daitya-vidyādharān — demons and Vidyādharas; yakṣān — Yakṣas; manu-jān — humans; ca — also; yathā — accurately; alikhat — she drew.
Saying this, Citralekhā proceeded to draw accurate pictures of various demigods, Gandharvas, Siddhas, Cāraṇas, Pannagas, Daityas, Vidyādharas, Yakṣas and humans.

SB 10.62.18-19

manujeṣu ca sā vṛṣnīn
 śūram ānakadundubhim
vyalikhad rāma-kṛṣṇau ca
 pradyumnaṁ vīkṣya lajjitā
aniruddhaṁ vilikhitaṁ
 vīkṣyoṣāvāṅ-mukhī hriyā
so ’sāv asāv iti prāha
 smayamānā mahī-pate
manujeṣu — among the humans; ca — and; — she (Citralekhā); vṛṣṇīn — the Vṛṣṇis; śūram — Śūrasena; ānakadundubhim — Vasudeva; vyalikhat — drew; rāma-kṛṣṇau — Balarāma and Kṛṣṇa; ca — and; pradyumnam — Pradyumna; vīkṣya — seeing; lajjitā — becoming shy; aniruddham — Aniruddha; vilikhitam — drawn; vīkṣya — seeing; ūṣā — Ūṣā; avāk — bending down; mukhī — her head; hriyā — out of embarrassment; saḥ asau asau iti — “That’s the one! That’s the one!”; prāha — she said; smayamānā — smiling; mahī-pate — O King.
O King, among the humans, Citralekhā drew pictures of the Vṛṣṇis, including Śūrasena, Ānakadundubhi, Balarāma and Kṛṣṇa. When Ūṣā saw the picture of Pradyumna she became bashful, and when she saw Aniruddha’s picture she bent her head down in embarrassment. Smiling, she exclaimed, “He’s the one! It’s Him!”

Śrīla Viśvanātha Cakravartī gives this further insight: When Ūṣā saw the picture of Pradyumna, she became bashful because she thought, “This is my father-in-law.” Then she saw the picture of her lover, Aniruddha, and cried out in joy.

SB 10.62.20

citralekhā tam ājñāya
 pautraṁ kṛṣṇasya yoginī
yayau vihāyasā rājan
 dvārakāṁ kṛṣṇa-pālitām
citralekhā — Citralekhā; tam — Him; ājñāya — recognizing; pautram — as the grandson; kṛṣṇasya — of Lord Kṛṣṇa; yoginī — female mystic; yayau — she went; vihāyasā — by the mystic skyways; rājan — O King; dvārakām — to Dvārakā; kṛṣṇa-pālitām — protected by Kṛṣṇa.
Citralekhā, endowed with mystic powers, recognized Him as Kṛṣṇa’s grandson [Aniruddha]. My dear King, she then traveled by the mystic skyway to Dvārakā, the city under Lord Kṛṣṇa’s protection.

SB 10.62.21

tatra suptaṁ su-paryaṅke
 prādyumniṁ yogam āsthitā
gṛhītvā śoṇita-puraṁ
 sakhyai priyam adarśayat
tatra — there; suptam — asleep; su — excellent; paryaṅke — on a bed; pradyumnim — the son of Pradyumna; yogam — mystic power; āsthitā — using; gṛhītvā — taking Him; śoṇita-puram — to Śoṇitapura, Bāṇāsura’s capital; salshyai — to her girlfriend, Ūṣā; priyam — her beloved; adarśayat — she showed.
There she found Pradyumna’s son Aniruddha sleeping upon a fine bed. With her yogic power she took Him away to Śoṇitapura, where she presented her girlfriend Ūṣā with her beloved.

Śrīla Viśvanātha Cakravartī comments as follows on this verse: “It is stated here that Citralekhā resorted to mystic power (yogam āsthitā). As explained in the Hari-vaṁśa and other literatures, she needed to employ her powers because when she arrived at Dvārakā she found herself unable to enter Lord Kṛṣṇa’s city. At that time Śrī Nārada Muni instructed her in the mystic art of entering. Some authorities also say that Citralekhā is herself an expansion of Yoga-māyā.”

SB 10.62.22

sā ca taṁ sundara-varaṁ
 vilokya muditānanā
duṣprekṣye sva-gṛhe pumbhī
 reme prādyumninā samam
— she; ca — and; tam — Him; sundara-varam — the most beautiful man; vilokya — beholding; mudita — joyful; ānanā — her face; duṣprekṣye — which was not to be seen; sva — in her own; gṛhe — quarters; pumbhiḥ — by men; reme — she enjoyed; pradyumninā samam — together with the son of Pradyumna.
When Ūṣā beheld Him, the most beautiful of men, her face lit up with joy. She took the son of Pradyumna to her private quarters, which men were forbidden even to see, and there enjoyed with Him.

SB 10.62.23-24

pāna-bhojana-bhakṣyaiś ca
 vākyaiḥ śuśrūṣaṇārcitaḥ
gūḍhaḥ kanyā-pure śaśvat-
 pravṛddha-snehayā tayā
nāhar-gaṇān sa bubudhe
parārdhya — priceless; vāsaḥ — with garments; srak — garlands; gandha — fragrances; dhūpa — incense; dīpa — lamps; āsana — sitting places; ādibhiḥ — and so on; pāna — with beverages; bhojana — food that is chewed; bhakṣyaiḥ — food that is not chewed; ca — also; vākyaiḥ — with words; śuśrūṣaṇa — by faithful service; arcitaḥ — worshiped; gūḍhaḥ — kept hidden; kanyā-pure — in the quarters for unmarried girls; śaśvat — continuously; pravṛddha — greatly increasing; snehayā — whose affection; tayā — by her; na — not; ahaḥ-gaṇān — the days; saḥ — He; bubudhe — noticed; ūṣayā — by Ūṣā; apahṛta — diverted; indriyaḥ — His senses.
Ūṣā worshiped Aniruddha with faithful service, offering Him priceless garments, along with garlands, fragrances, incense, lamps, sitting places and so on. She also offered Him beverages, all types of food, and sweet words. As He thus remained hidden in the young ladies’ quarters, Aniruddha did not notice the passing of the days, for His senses were captivated by Ūṣā, whose affection for Him ever increased.

SB 10.62.25-26

tāṁ tathā yadu-vīreṇa
 bhujyamānāṁ hata-vratām
hetubhir lakṣayāṁ cakrur
 āpṛītāṁ duravacchadaiḥ
bhaṭā āvedayāṁ cakrū
 rājaṁs te duhitur vayam
viceṣṭitaṁ lakṣayāma
 kanyāyāḥ kula-dūṣaṇam
tām — her; tathā — thus; yadu-vīreṇa — by the hero of the Yadus; bhujyamānām — being enjoyed; hata — broken; vratām — whose (virgin) vow; hetubhiḥ — by symptoms; lakṣayām cakruḥ — they ascertained; ā-prītām — who was extremely happy; duravacchadaiḥ — impossible to disguise; bhaṭāḥ — the female guards; āvedayām cakruḥ — announced; rājan — O King; te — your; duhituḥ — of the daughter; vayam — we; viceṣṭitam — improper behavior; lakṣayāmaḥ — have noted; kanyāyāḥ — of an unmarried girl; kula — the family; dūṣaṇam — besmirching.
The female guards eventually noticed unmistakable symptoms of romantic involvement in Ūṣā, who, having broken her maiden vow, was being enjoyed by the Yadu hero and showing signs of conjugal happiness. The guards went to Bāṇāsura and told him, “O King, we have detected in your daughter the kind of improper behavior that spoils the reputation of a young girl’s family.

Śrīla Viśvanātha Cakravartī has defined the word bhaṭāḥ as “female guards,” whereas Jīva Gosvāmī defines it as “eunuchs and others.” Grammatically, the word can function both ways.

The guards feared that if Bāṇāsura found out about Ūṣā’s activities from some other source, he would severely punish them, and thus they personally informed him that his young daughter was no longer innocent.

SB 10.62.27

anapāyibhir asmābhir
 guptāyāś ca gṛhe prabho
kanyāyā dūṣaṇaṁ pumbhir
 duṣprekṣyāyā na vidmahe
anapāyibhiḥ — who have never gone away; asmābhiḥ — by us; guptāyāḥ — of her who has been well guarded; ca — and; gṛhe — within the palace; prabho — O master; kanyāyāḥ — of the maiden; dūṣaṇam — the polluting; pumbhiḥ — by men; duṣprekṣyāyāḥ — impossible to be seen; na vidmahe — we do not understand.
“We have been carefully watching over her, never leaving our posts, O master, so we cannot understand how this maiden, whom no man can even see, has been corrupted within the palace.”

The ācāryas explain that the word anapāyibhiḥ can mean either “never going away” or “never deluded.” Also, if we take the alternate reading duṣpreṣyāyāḥ instead of duṣprekṣyāyāḥ, the guards refer to Ūṣā as “she whose wicked girlfriend has been sent on a mission.”

SB 10.62.28

tataḥ pravyathito bāṇo
 duhituḥ śruta-dūṣaṇaḥ
tvaritaḥ kanyakāgāraṁ
 prāpto ’drākṣīd yadūdvaham
tataḥ — then; pravyathitaḥ — very agitated; bāṇaḥ — Bāṇāsura; duhituḥ — of his daughter; śruta — having heard of; dūṣaṇaḥ — the corruption; tvaritaḥ — quickly; kanyakā — of the unmarried girls; āgāram — the quarters; prāptaḥ — reaching; adrākṣīt — he saw; yadu-udvaham — the most eminent of the Yadus.
Very agitated to hear of his daughter’s corruption, Bāṇāsura rushed at once to the maidens’ quarters. There he saw the pride of the Yadus, Aniruddha.

SB 10.62.29-30

kāmātmajaṁ taṁ bhuvanaika-sundaraṁ
 śyāmaṁ piśaṅgāmbaram ambujekṣaṇam
bṛhad-bhujaṁ kuṇḍala-kuntala-tviṣā
 smitāvalokena ca maṇḍitānanam
dīvyantam akṣaiḥ priyayābhinṛmṇayā
bāhvor dadhānaṁ madhu-mallikāśritāṁ
 tasyāgra āsīnam avekṣya vismitaḥ
kāma — of Cupid (Pradyumna); ātmajam — the son; tam — Him; bhuvana — of all the worlds; eka — the exclusive; sundaram — beauty; śyāmam — dark blue in complexion; piśaṅga — yellow; ambaram — whose clothing; ambuja — like lotuses; īkṣaṇam — whose eyes; bṛhat — mighty; bhujam — whose arms; kuṇḍala — of His earrings; kuntala — and of the locks of His hair; tviṣā — with the glow; smita — smiling; avalokena — with glances; ca — also; maṇḍita — ornamented; ānanam — whose face; dīvyantam — playing; akṣaiḥ — with dice; priyayā — along with His beloved; abhinṛmṇayā — all-auspicious; tat — with her; aṅga — physical; saṅga — because of the contact; stana — from her breasts; kuṅkuma — having the kuṅkuma; srajam — a flower garland; bāhvoḥ — between His arms; dadhānam — wearing; madhu — springtime; mallikā — of jasmines; āśritām — composed; tasyāḥ — of her; agre — in the front; āsīnam — sitting; avekṣya — seeing; vismitaḥ — amazed.
Bāṇāsura saw before him Cupid’s own son, possessed of unrivaled beauty, with dark-blue complexion, yellow garments, lotus eyes and formidable arms. His face was adorned with effulgent earrings and hair, and also with smiling glances. As He sat opposite His most auspicious lover, playing with her at dice, there hung between His arms a garland of spring jasmines that had been smeared with kuṅkuma powder from her breasts when He had embraced her. Bāṇāsura was astonished to see all this.

Bāṇāsura was amazed at Aniruddha’s boldness: the prince was calmly sitting in the young girl’s quarters, playing with Bāṇa’s supposedly unmarried daughter! In the context of the strict Vedic culture, this was an unbelievable thing to witness.

SB 10.62.31

sa taṁ praviṣṭaṁ vṛtam ātatāyibhir
 bhaṭair anīkair avalokya mādhavaḥ
udyamya maurvaṁ parighaṁ vyavasthito
 yathāntako daṇḍa-dharo jighāṁsayā
saḥ — He, Aniruddha; tam — him, Bāṇāsura; praviṣṭam — entered; vṛtam — surrounded; ātatāyibhiḥ — who were carrying weapons; bhaṭaiḥ — by guards; anīkaiḥ — numerous; avalokya — seeing; mādhavaḥ — Aniruddha; udyamya — raising; maurvam — made of muru iron; parigham — His club; vyavasthitaḥ — standing firm; yathā — like; anṭakaḥ — death personified; daṇḍa — the rod of punishment; dharaḥ — bearing; jighāṁsayā — ready to strike.
Seeing Bāṇāsura enter with many armed guards, Aniruddha raised His iron club and stood resolute, ready to strike anyone who attacked Him. He resembled death personified holding his rod of punishment.

The club was not made of ordinary iron but of a special kind called muru.

SB 10.62.32

jighṛkṣayā tān paritaḥ prasarpataḥ
 śuno yathā śūkara-yūthapo ’hanat
te hanyamānā bhavanād vinirgatā
 nirbhinna-mūrdhoru-bhujāḥ pradudruvuḥ
jighṛkṣayā — wanting to grab Him; tān — them; paritaḥ — on all sides; prasarpataḥ — approaching; śunaḥ — dogs; yathā — as; śūkara — of hogs; yūtha — of a group; paḥ — the leader; ahanat — He struck; te — they; hanyamānāḥ — being struck; bhavanāt — from the palace; vinirgatāḥ — went out; nirbhinna — broken; mūrdha — their heads; ūru — thighs; bhujāḥ — and arms; pradudruvuḥ — they fled.
As the guards converged on Him from all sides, trying to capture Him, Aniruddha struck them just as the leader of a pack of boars strikes back at dogs. Hit by His blows, the guards fled the palace, running for their lives with shattered heads, thighs and arms.

SB 10.62.33

taṁ nāga-pāśair bali-nandano balī
 ghnantaṁ sva-sainyaṁ kupito babandha ha
ūṣā bhṛśaṁ śoka-viṣāda-vihvalā
 baddhaṁ niśamyāśru-kalākṣy arautsīt
tam — Him; nāga-pāśaiḥ — with the mystic nāga noose; bali-nandanaḥ — the son of Bali (Bāṇāsura); balī — powerful; ghnantam — as He was striking; sva — at his own; sainyam — army; kupitaḥ — angered; babandha ha — he captured; ūṣā — Ūṣā; bhṛśam — extremely; śoka — by sorrow; viṣāda — and discouragement; vihvalā — overwhelmed; baddham — captured; niśamya — hearing; aśru-kalā — with teardrops; akṣī — in her eyes; arautsīt — cried.
But even as Aniruddha was striking down the army of Bāṇa, that powerful son of Bali angrily caught Him with the mystic nāga-pāśa ropes. When Ūṣā heard of Aniruddha’s capture, she was overwhelmed with grief and depression; her eyes filled with tears, and she wept.

The ācāryas explain that Bāṇāsura could not actually capture the powerful grandson of Lord Kṛṣṇa. However, the Lord’s līla-śakti, or pastime potency, allowed this to happen so that the events described in the next chapter could take place.

Thus end the purports of the humble servants of His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda to the Tenth Canto, Sixty-second Chapter, of the Śrīmad-Bhāgavatam, entitled “The Meeting of Ūṣā and Aniruddha.”