Balarama, filled with fury, moved swiftly and seized the king of Kalinga by his tenth step. With a mighty blow, he knocked out the king's teeth—the very teeth that had been exposed in mocking laughter. The other assembled kings, battered by Balarama’s powerful club, fled in terror, their arms, thighs, and heads broken and bloodied. When Rukmi, the brother-in-law, was slain, Hari—concerned for the bond between Rukmini and Balarama—neither praised nor condemned the act, mindful of the delicate affection between them. With their task accomplished, Rama and the Dasharhas placed Aniruddha and his bride upon a splendid chariot and departed from Bhojakat, journeying to Kushasthali, sheltered under the grace of Madhusudana. At this point, King Parikshit inquired, “The foremost of the Yadus married Bāṇa’s daughter Ūṣā. At that time, a terrible battle took place between Hari and Śaṅkara. O great yogi, you are worthy to recount all of this in detail.” Śri Śuka began his narration: Bāṇa was the eldest among the hundred sons of the great soul Bali—the same Bali who once gave the entire earth to Hari in the form of Vāmana. Bāṇa himself was always devoted to Śiva, honored, generous, intelligent, steadfast in truth, and firm in his vows. He ruled as king in the beautiful city called Śoṇita. By the grace of Śambhu, his attendants were as splendid as the immortals. With his thousand arms, Bāṇa would please Rudra by playing music during the Tāṇḍava dance. The Lord, master of all beings and refuge of devotees, offered Bāṇa a boon of his choice. Bāṇa chose Śiva as the protector of his city. Once, intoxicated with his own strength, Bāṇa approached Giriśa, who was nearby, and touched his lotus feet with a crown shining like the sun. He bowed, declaring, “Mahādeva, guru and lord of the worlds, fulfiller of the desires of those whose wishes are unmet, whose feet are worshipped by the immortals—I have a thousand arms, but they have become a great burden. In all the three worlds, I find no one equal to fight except you. Longing for battle, I scratch myself with my restrained arms and have fought the elephants of the directions, crushing mountains, but even they flee in fear.” Hearing this, Lord Śiva, enraged, replied, “When your flag is broken, O fool, then you will find an opponent equal to you in battle who will humble your pride.” Delighted by these words, though misguided, Bāṇa returned to his palace, eagerly awaiting Giriśa’s command, not realizing he was welcoming the destruction of his own strength. Bāṇa had a daughter named Ūṣā. In a dream, she experienced union with the son of Pradyumna—a handsome youth whom she had never seen or heard of before. Awaking among her friends, agitated and deeply embarrassed, she called out, “Where are you, beloved?” Bāṇa’s minister was Kumbhāṇḍa, whose daughter Citralekhā was Ūṣā’s dear friend. Out of curiosity, Citralekhā asked her, “Whom are you seeking, O beautiful-browed one? What kind of man fills your thoughts? Princess, I have not seen anyone take your hand.” Ūṣā replied, “I saw a man in my dream—dark, lotus-eyed, clad in yellow, with great arms—who captivates the hearts of women. I seek that beloved, who made me drink nectar from his lips, but then, desiring me, vanished somewhere, casting me into an ocean of sorrow.” Citralekhā comforted her, saying, “If your misfortune is destined in the three worlds, I will remove it. Tell me who this enchanting one is, and I will bring him to you.” Having spoken thus, Citralekhā drew the forms of gods, gandharvas, siddhas, charanas, serpents, demons, vidyadharas, yakshas, and humans as they appeared. Among the humans, she depicted the Vrishnis, Shura, Anakadundubhi, and, seeing Pradyumna, became embarrassed while drawing Rama and Krishna. When she drew Aniruddha, Ūṣā turned her face downward in modesty and, smiling, said, “That one, that one.” Understanding her friend’s longing, Citralekhā, skilled in yoga and granddaughter of Krishna, departed through the sky to Dvaraka, protected by Krishna. There, using her yogic powers, she took Pradyumna’s son, Aniruddha, who was sleeping on a fine bed, and brought him to Shonitapura to show him to Ūṣā. Seeing the handsome hero, Ūṣā’s face lit up with joy, and she enjoyed his company in her own home, which was difficult for others to enter. Aniruddha was honored with excellent garments, garlands, fragrances, incense, lamps, seats, drinks, food, delicacies, and words of service. Hidden in the maiden’s palace and attended by her growing affection, Aniruddha, whose senses were captivated by Ūṣā, did not notice the passing days. As Ūṣā was thus enjoyed by the Yadu hero, her vows broken, the palace guards observed her, delighted, by subtle signs. The guards reported to the king, “We have noticed suspicious behavior in your daughter, a disgrace to the family. Though protected by us, O lord, in her house, we do not know how the maiden, difficult to approach, has been defiled by a man.” Distressed upon hearing this, Bāṇa quickly entered his daughter’s quarters and saw the Yadu prince. He beheld the son of desire, most beautiful in the world, dark-complexioned, clad in yellow garments, lotus-eyed, with broad arms, radiant with earrings and curling locks, and a face adorned by smiling glances. Aniruddha was playing dice with his beloved, who was eager for him; her body was adorned with a garland stained by the kumkuma from her breasts, and he held in his arms a garland of jasmine. Seeing him seated at her side, Bāṇa was astonished. Surrounded by hostile guards and troops, Aniruddha raised his club and stood ready, like Death wielding his staff, intent on killing. Those who rushed from all sides to seize him were struck down by Aniruddha—like a leader of boars slaying dogs. Those being killed fled from the palace, their heads, thighs, and arms broken. Then Bāṇa’s powerful son, using serpent bonds, bound Aniruddha, who was slaying his own troops in anger. Ūṣā, overwhelmed by grief and sorrow, seeing him bound, wept with tear-filled eyes. Thus ends the sixty-second chapter, “The Binding of Aniruddha,” in the tenth book of the Śrīmad Bhāgavatam, the great Purāṇa, in the section for supreme renunciates.