CHAPTER 62
SOIXANTE-DEUXIÈME CHAPITRE
The Meeting of Ūṣā and Aniruddha
La rencontre d’Ūṣā et d’Aniruddha
The meeting of Aniruddha and Ūṣā, which caused a great fight between Lord Kṛṣṇa and Lord Śiva, is very mysterious and interesting. Mahārāja Parīkṣit was eager to hear the whole story from Śukadeva Gosvāmī, and thus Śukadeva narrated it. “My dear king, you must have heard the name of King Bali. He was a great devotee who gave away in charity all that he had – namely, the whole world – to Lord Vāmana, the incarnation of Viṣṇu as a dwarf brāhmaṇa. King Bali had one hundred sons, and the eldest of all of them was Bāṇāsura.”
La rencontre d’Aniruddha et d’Ūṣā fut à l’origine d’une grande bataille entre Śrī Kṛṣṇa et Śiva, bataille mystérieuse, dont le récit est plein d’intérêt. Mahārāja Parīkṣit, anxieux de l’entendre des lèvres de Śukadeva Gosvāmī, fut exaucé par le sage : « Ô roi, tu as sans doute entendu prononcer le nom du roi Bali. Grand bhakta, il avait offert en don charitable tout ce qu’il possédait – et c’était le monde entier – à Śrī Vāmana, le nain brāhmaṇa, manifestation de Viṣṇu. Le roi Bali avait cent fils, dont l’aîné portait le nom de Bāṇāsura. »
This great hero Bāṇāsura, born of Mahārāja Bali, was a great devotee of Lord Śiva and was always ready to render service unto him. Because of his devotion, Bāṇāsura achieved a great position in society, and he was honored in every respect. Actually, he was very intelligent and liberal also, and his activities are all praiseworthy because he never deviated from his promise and word of honor; he was very truthful and fixed in his vow. In those days, he was ruling over the city of Śoṇitapura. By the grace of Lord Śiva, Bāṇāsura had one thousand arms, and he became so powerful that even demigods like King Indra were serving him most obediently.
Bāṇāsura, grand héros, fils de Mahārāja Bali, en grand dévot de Śiva, s’était donné tout à lui, et sa dévotion lui avait permis d’atteindre une haute position dans la société, où il recevait tout honneur. Il était libéral et jouissait d’une intelligence brillante ; tous ses actes dignes d’éloges, il ne déviait jamais de sa parole et tenait toutes ses promesses, respectait ses vœux avec l’honnêteté la plus scrupuleuse. Au temps de notre récit, il gouvernait la ville de Śoṇitapura. Par la grâce de Śiva, il possédait mille bras ; enfin si grande devint sa puissance que des devas aussi honorés qu’Indra se comportaient envers lui comme des serviteurs fidèles.
Long ago, when Lord Śiva was dancing in his celebrated fashion, called tāṇḍava-nṛtya, for which he is known as Naṭarāja, Bāṇāsura helped Lord Śiva in his dancing by rhythmically beating drums with his one thousand hands. Lord Śiva is well known as Āśutoṣa (“very easily pleased”), and he is also very affectionate to his devotees. He is a great protector for persons who take shelter of him and is the master of all living entities in this material world. Being pleased with Bāṇāsura, he said, “Whatever you desire you can have from me, for I am very much pleased with you.” Bāṇāsura replied, “My dear lord, if you please, you can remain in my city just to protect me from the hands of my enemies.”
Jadis, lorsque Śiva dansait sa danse fameuse, la tāṇḍava-nṛtya, d’où son autre nom de Naṭarāja, Bāṇāsura lui avait apporté son aide en battant de ses mille mains le rythme sur des tambours. Śiva est nommé fréquemment Āśutoṣa, ou celui que l’on satisfait aisément ; il porte aussi une grande affection à ses dévots. Celui qui prend refuge en lui reçoit de lui toute protection, car il est le maître de tous les vivants en ce monde. Il était satisfait de Bāṇāsura, et lui dit : « Quoi que tu désires, je te l’accorde, tant je suis satisfait de toi. » « Ô cher seigneur, si tu le veux bien, demeure en ma ville, afin que je sois protégé de mes ennemis. »
Once upon a time, Bāṇāsura came to offer his respects to Lord Śiva. By touching the lotus feet of Lord Śiva with his helmet, which was shining like the sun globe, he offered his obeisances unto him. While offering his respectful obeisances, Bāṇāsura said, “My dear lord, anyone who has not fulfilled his ambition will be able to do so by taking shelter of your lotus feet, which are just like a desire tree, from which one can take anything he desires. My dear lord, you have given me one thousand arms, but I do not know what to do with them. They are simply a burden; I cannot use them properly in fighting, since I cannot find anyone competent to fight with me except Your Lordship, the original father of the material world. Sometimes I feel a great tendency to fight with my arms, and I go out to find a suitable warrior. Unfortunately, everyone flees, knowing my extraordinary power. Being baffled at not finding a match, I satisfy the itching of my arms by beating them against the mountains. In this way, I tear many great mountains to pieces.”
Un jour, Bāṇāsura vint offrir ses respects à Śiva : il toucha de son casque brillant comme un soleil les pieds pareils-au-lotus de Śiva, auquel il adressa ces prières : « Ô seigneur, celui qui n’a pas atteint le terme de ses désirs l’atteindra s’il prend refuge à tes pieds pareils-au-lotus ; ils sont des arbres-à-souhaits où l’on peut tout cueillir. Ô seigneur, tu m’as doté de mille bras, mais j’ignore quoi en faire. Pardonne-moi si je dis que je ne peux m’en servir à bon escient dans le combat, car je ne puis trouver d’adversaire à ma taille si ce n’est toi-même, toi le père originel de ce monde. Souvent, j’éprouve ce besoin de faire servir mes bras dans la bataille, et je pars en quête d’un guerrier digne de moi. Hélas, tous s’enfuient, sachant bien mon extraordinaire puissance. Déçu, sans adversaires, je soulage l’irritation de mes bras sur de nombreuses montagnes, que je brise en morceaux, si hautes soient-elles. »
Lord Śiva realized that his benediction had become troublesome for Bāṇāsura and addressed him, “You rascal! You are very eager to fight, but since you have no one to fight with, you are distressed. Although you think that there is no one in the world to oppose you except me, I say that you will eventually find such a competent person. At that time your days will come to an end, and your flag of victory will no longer fly. Then you will see your false prestige smashed to pieces!”
Śiva, voyant sa bénédiction devenue une gêne pour Bāṇāsura, lui adressa ces mots : « Misérable ! Tu as une furieuse envie de te battre, et comme tu n’as trouvé aucun adversaire, te voilà en détresse. Tu crois que nul en ce monde, sauf moi, ne peut te faire face ? Je t’affirme au contraire qu’un jour tu trouveras adversaire à ta taille. Mais ce sera le terme de ta vie, et l’étendard de ta victoire ne flottera plus jamais dans les airs. Ton vain prestige, tu le verras tomber en poussière ! »
After hearing Lord Śiva’s statement, Bāṇāsura, who was very much puffed up with his power, became elated that he would meet someone able to smash him to pieces. Bāṇāsura then returned home with great pleasure, and he always waited for the day when the suitable fighter would come to cut down his strength. He was such a foolish demon. It appears that foolish, demoniac human beings, when unnecessarily overpowered with material opulences, want to exhibit these opulences, and such foolish people feel satisfaction when these opulences are exhausted. The idea is that they do not know how to expend their energy for right causes, being unaware of the benefit of Kṛṣṇa consciousness. Actually, there are two classes of men – one is Kṛṣṇa conscious, the other is non –Kṛṣṇa conscious. The non–Kṛṣṇa conscious men are generally devoted to the demigods, whereas the Kṛṣṇa conscious men are devoted to the Supreme Personality of Godhead. Kṛṣṇa conscious persons utilize everything for the service of the Lord. The non-Kṛṣṇa conscious persons utilize everything for sense gratification, and Bāṇāsura is a perfect example of such a person. For his own satisfaction, he was very eager to utilize his extraordinary power to fight. Not finding any combatant, he struck his powerful arms against the mountains, breaking them to pieces. In contrast to this, Arjuna also possessed extraordinary powers for fighting, but he utilized them only for Kṛṣṇa.
À ces mots, Bāṇāsura sentit gonfler son orgueil : l’idée de rencontrer un jour l’adversaire qui l’écraserait le remplissait de joie. Il s’en revint chez lui, enchanté, pour attendre le jour heureux qui l’opposerait au brave venu briser sa puissance. Telle était sa sottise d’asura ! Les insensés, les démoniaques, lorsqu’ils débordent d’opulences matérielles, veulent en faire étalage, et éprouvent satisfaction, sots qu’ils sont, à tout perdre. C’est qu’ignorant les bénéfices qu’apporte la Conscience de Kṛṣṇa, ils ne savent comment déployer leur énergie pour de justes causes. En vérité, on distingue deux ordres d’hommes : ceux qui sont conscients de Kṛṣṇa et ceux qui ne le sont pas. Les derniers se vouent en général aux devas, les premiers portent leur dévotion à Dieu, la Personne Suprême. Ceux qu’anime la conscience de Kṛṣṇa font usage de toutes choses au service du Seigneur ; les autres en usent pour le plaisir des sens. De ces derniers, Bāṇāsura est l’exemple parfait. Pour sa propre satisfaction, il brûlait d’utiliser au combat sa force extraordinaire, jusqu’à battre, faute d’adversaires, les montagnes. Arjuna lui aussi était doué d’extraordinaires pouvoirs guerriers ; mais il n’en fit usage que pour le service de Kṛṣṇa.
Bāṇāsura had a very beautiful daughter, whose name was Ūṣā. When she had attained the age of marriage and was sleeping amongst her many girlfriends, she dreamt one night that Aniruddha was by her side and that she was enjoying a conjugal relationship with him, although she had never actually seen him or heard of him before. She awoke from her dream exclaiming very loudly, “My dear beloved, where are you?” Being exposed to her friends in this way, she became a little bit ashamed. One of Ūṣā’s girlfriends was Citralekhā, who was the daughter of Bāṇāsura’s prime minister. Citralekhā and Ūṣā were intimate friends, and out of great curiosity Citralekhā asked, “My dear beautiful princess, as of yet you are not married to any young boy, nor have you seen any boys until now; so I am surprised that you are exclaiming like this. Who are you searching after? Who is your suitable match?”
Bāṇāsura avait une fille fort belle, du nom de Ūṣā. Lorsqu’elle atteignit l’âge du mariage, une nuit qu’elle dormait au côté de ses nombreuses amies, elle rêva qu’Aniruddha se trouvait auprès d’elle et qu’ensemble ils jouissaient du lien conjugal ; or elle ne l’avait jamais vu, jamais n’en avait entendu parler. Elle s’éveilla en criant : « Où es-tu, bien-aimé ? » Ses compagnes l’entendirent et elle se sentit un peu honteuse. Citralekhā, la fille du premier ministre de Bāṇāsura, son amie intime, animée d’une grande curiosité, lui demanda : « Chère et belle princesse, tu n’es pas encore mariée, tu n’as rencontré aucun garçon jusqu’à aujourd’hui, ton cri me surprend fort. Qui appelles-tu ? Qui est celui que chérit ton cœur ? »
On hearing Citralekhā’s inquiries, Ūṣā replied, “My dear friend, in my dream I saw a nice young man who is very, very beautiful. His complexion is swarthy, his eyes are just like lotus petals, and he is dressed in yellow garments. His arms are very long, and his general bodily features are so pleasing that any young girl would be attracted. I feel much pride in saying that this beautiful young man was kissing me, and I was very much enjoying the nectar of his kissing. But I am sorry to inform you that just after this he disappeared, and I have been thrown into the whirlpool of disappointment. My dear friend, I am very anxious to find this wonderful young man, the desired lord of my heart.”
Ūṣā répondit : « Mon amie, j’ai vu dans mes rêves un jeune homme charmant, à la beauté infinie. Son teint foncé, ses yeux pareils aux pétales du lotus, ses vêtements jaunes, ses très longs bras, tous ses traits enfin sont si séduisants que nulle ne saurait y résister. Il m’embrassait, et je goûtais intensément le nectar de ses baisers, je le dis avec fierté. Et quand il disparut, je plongeai dans un tourbillon de déception. Ô mon amie, comme il me tarde de retrouver ce merveilleux jeune homme, car il est le maître que désire mon cœur. »
After hearing Ūṣā’s words, Citralekhā immediately replied, “I can understand your bereavement, and I assure you that if this boy is within these three worlds – the upper, middle and lower planetary systems – I must find him for your satisfaction. If you can identify him from your dream, I shall bring you peace of mind. Now, let me draw some pictures for you to inspect, and as soon as you find the picture of your desired husband, let me know. It doesn’t matter where he is; I know the art of bringing him here. So, as soon as you identify him, I shall immediately arrange for it.”
Citralekhā prit aussitôt la parole : « Je comprends ton chagrin, et je t’assure que si ce garçon vit dans les trois mondes – les systèmes planétaires supérieurs, intermédiaires et inférieurs – je le retrouverai pour ton plaisir. Si tu gardes une image précise de ton rêve, je saurai apporter la paix à ton esprit. Je vais peindre différents portraits si l’un d’eux ressemble à celui que tu désires pour époux, dis-le moi. Où qu’il se trouve, je sais l’art de l’amener aussitôt en ces lieux. ».
Citralekhā, while talking, began to draw many pictures of the demigods inhabiting the higher planetary systems, then pictures of the Gandharvas, Siddhas, Cāraṇas, Pannagas, Daityas, Vidyādharas and Yakṣas, as well as many pictures of human beings. (The statements of Śrīmad-Bhāgavatam and other Vedic literatures prove definitely that on each and every planet there are living entities of different varieties. Therefore, it is foolish to assert that there are no living entities but those on this earth.) Citralekhā drew many pictures. Among the human beings she drew were the members of the Vṛṣṇi dynasty, including Vasudeva, the father of Kṛṣṇa; Śūrasena, the grandfather of Kṛṣṇa; Śrī Balarāmajī; Lord Kṛṣṇa; and many others. When Ūṣā saw the picture of Pradyumna, she became a little bashful, but when she saw the picture of Aniruddha, she became so bashful that she immediately lowered her head and smiled, having found the man she was seeking. She identified the picture to Citralekhā as that of the man who had stolen her heart.
Et sans plus attendre, Citralekhā se mit à peindre le portrait des devas habitant les planètes supérieures, et aussi des Gandharvas, des Siddhas, des Cāraṇas, des Pannagas, des Daityas, des Vidyādharas et des Yakṣas, ainsi que de nombreux êtres humains. (Les Écrits védiques prouvent de façon définitive que sur chaque planète la vie existe sous différentes formes. Ceci montre que soutenir qu’il n’existe d’autres êtres vivants que ceux dénombrés sur Terre n’a pas de sens.) Dans les portraits représentant des êtres humains se trouvaient les membres de la dynastie Vṛṣṇi, y compris Vasudeva, le père de Kṛṣṇa, Śūrasena, Son grand-père, Śrī Balarāmajī, Śrī Kṛṣṇa et nombre d’autres. Devant celui de Pradyumna, Ūṣā rougit un peu, devant celui d’Aniruddha, son émotion fut si intense qu’elle inclina aussitôt la tête et sourit : elle avait trouvé l’homme qu’elle cherchait, celui qui avait ravi son cœur.
Citralekhā was a great mystic yoginī, and as soon as Ūṣā identified the picture, Citralekhā could immediately understand that it was of Aniruddha, a grandson of Kṛṣṇa’s, although neither she nor Ūṣā had previously known his name or ever seen him. That very night, she traveled in outer space and within a very short time reached the city of Dvārakā, which was well protected by Lord Kṛṣṇa. She entered the palace and found Aniruddha sleeping in his bedroom on a very opulent bed. Citralekhā, by her mystic power, immediately brought Aniruddha, in that sleeping condition, to the city of Śoṇitapura so that Ūṣā might see her desired husband. Ūṣā immediately bloomed in happiness and began to enjoy the company of Aniruddha with great satisfaction.
Citralekhā était une yoginī de grand pouvoir : aussitôt le portrait reconnu, la fille du premier ministre de Bāṇāsura comprit, bien qu’aucune d’entre elles n’ait jamais vu le prince, ni entendu son nom, qu’il s’agissait d’Aniruddha, un petit-fils de Kṛṣṇa. La nuit même, voyageant très vite dans l’espace, elle atteignit la ville de Dvārakā, qui dormait sous la protection de Kṛṣṇa. Elle pénètre dans le palais, où elle trouve Aniruddha, endormi sur une couche d’une grande richesse. Citralekhā, par la force de ses pouvoirs surnaturels, l’enlève sur l’instant tout endormi, jusque dans la ville de Śoṇitapura afin qu’Ūṣā puisse enfin voir l’époux qu’elle désirait : et quand elle le vit, elle s’épanouit de bonheur.
The palace in which Ūṣā and Citralekhā lived was so well fortified that it was impossible for any male to either enter or see inside. Ūṣā and Aniruddha lived together in the palace, and day after day Ūṣā’s love for Aniruddha grew four times upon four. Ūṣā pleased Aniruddha with valuable garments, flowers, garlands, scents and incense. By his bedside sitting place were other paraphernalia for residential purposes – nice drinks such as milk and sherbet and nice eatables which could be chewed or swallowed. Above all, she pleased him with sweet words and very obliging service. Ūṣā worshiped Aniruddha as if he were the Supreme Personality of Godhead. By her excellent service, Ūṣā made Aniruddha forget all other things and was able to draw his attention and love to her without deviation. In such an atmosphere of love and service, Aniruddha practically forgot himself and could not recall how many days he had been away from his real home.
On avait si bien fortifié le palais où vivaient Ūṣā et Citralekhā qu’aucun homme ne pouvait y pénétrer ou même y jeter un regard. Ūṣā et Aniruddha y vécurent ensemble, et chaque jour voyait grandir quatre fois l’amour d’Ūṣā pour le prince. Avec ses robes coûteuses, ses fleurs, ses guirlandes, ses parfums et son encens, Ūṣā plut à Aniruddha. À côté du siège du bien-aimé, pour agrémenter son séjour, elle avait placé des boissons rafraîchissantes – lait, sorbets – et des mets délicieux, juteux et secs. Mais par-dessus tout, elle s’efforçait de lui plaire par de douces paroles, et en lui offrant un service plein d’attention. Aniruddha fut adoré par Ūṣā comme s’il était lui-même Dieu, la Personne Suprême. Elle le servit si bien qu’il oublia tout pour ne plus détacher d’elle son attention et son amour. Bientôt il cessa d’avoir conscience du temps et des jours.
In due course of time, Ūṣā exhibited some bodily symptoms by which it could be understood that she was having intercourse with a male friend. The symptoms were so prominent that her actions could no longer be concealed from anyone. Ūṣā was always cheerful in the association of Aniruddha, and she did not know the bounds of her satisfaction. The housekeeper and the guards of the palace could guess very easily that she was having relations with a male friend, and without waiting for further developments, all of them informed their master, Bāṇāsura. In the Vedic culture, an unmarried girl having association with a male is the greatest disgrace to the family, and so the caretakers cautiously informed their master that Ūṣā was showing symptoms indicating a disgraceful association. The servants informed their master that they were not at all neglectful in guarding the house, being alert day and night against any young man who might enter. They were so careful that a male could not even see what was going on there, and so they were surprised that she had become contaminated. Since they could not trace out the reason for it, they submitted the whole situation before their master.
Mais le temps et les jours n’avaient pas disparu – et bientôt se manifestèrent dans la jeune fille des signes qui pouvaient faire comprendre ses rapports avec un homme – de façon si évidente qu’il lui fut impossible de rien cacher plus longtemps. La compagnie d’Aniruddha la remplissait d’un bonheur perpétuel et sans limites. Le gardien et l’huissier du palais devinèrent facilement quel était son secret et en avertirent Bāṇāsura. Dans la culture védique, lorsqu’une fille non mariée fréquente un homme, c’est la disgrâce pour la famille ; aussi l’huissier du palais d’Ūṣā prit-il bien soin d’informer son maître. Les serviteurs interrogés affirmèrent à Bāṇāsura qu’ils se tenaient nuit et jour en alerte menant garde si vigilante qu’aucun homme ne pouvait même apercevoir ce qui se passait dans les murs. Quelle surprise quand ils surent Ūṣā souillée ! Qui pouvait être le coupable ? Ils s’en remirent à leur maître.
Bāṇāsura was shocked to understand that his daughter Ūṣā was no longer a virgin maiden. This weighed heavily on his heart, and without delay he rushed toward the palace where Ūṣā was living. There he saw that Ūṣā and Aniruddha were sitting together and talking. They looked very beautiful together, Aniruddha being the son of Pradyumna, who was Cupid himself. Bāṇāsura saw his daughter and Aniruddha as a suitable match, yet for family prestige he did not like the combination at all. Bāṇāsura could not understand who the boy actually was. He appreciated the fact that Ūṣā could not have selected anyone in the three worlds more beautiful. Aniruddha’s complexion was brilliant and swarthy. He was dressed in yellow garments and had eyes just like lotus petals. His arms were very long, and he had nice, curling, bluish hair. The glaring rays of his glittering earrings and the beautiful smile on his lips were certainly captivating. Still, Bāṇāsura was very angry.
L’idée que sa fille eût perdu sa virginité pesait fort sur le cœur de Bāṇāsura : sans perdre un instant, il se rua vers le palais d’Ūṣā. Sous ses yeux se tenaient sa fille et Aniruddha, assis côte à côte et conversant. Ils formaient un couple très beau, car Aniruddha n’était autre que le fils de Pradyumna, Cupidon en personne. Bāṇāsura vit en lui un époux digne de sa fille ; mais l’union était illégitime, et il ne pensa plus qu’à l’injure faite au prestige de la famille. L’asura ne pouvait comprendre qui était vraiment ce garçon, mais appréciait le fait qu’Ūṣā n’aurait pu choisir dans les trois mondes un plus bel homme : le teint d’Aniruddha était brillant, foncé. Vêtu d’habits jaunes, les yeux pareils aux pétales du lotus, les bras très longs, les beaux cheveux bouclés et au reflet bleuté, l’éclat de ses pendants d’oreilles et le sourire merveilleux de ses lèvres, tout en lui exerçait un grand pouvoir de fascination. Mais la colère de Bāṇāsura n’en fut pas apaisée.
When Bāṇāsura saw him, Aniruddha was engaged in playing with Ūṣā. Aniruddha was nicely dressed, and Ūṣā had garlanded him with various beautiful flowers. The reddish kuṅkuma powder put on the breasts of women was spotted here and there on the garland, indicating that Ūṣā had embraced him. Bāṇāsura was struck with wonder that, even in his presence, Aniruddha was peacefully sitting in front of Ūṣā. Aniruddha knew, however, that his would-be father-in-law was not at all pleased and that he was gathering many soldiers in the palace to attack him.
Lorsque Bāṇāsura l’aperçut, Aniruddha, dans ses beaux vêtements, paré par Ūṣā d’une guirlande de fleurs magnifiques, jouait avec sa bien-aimée. On voyait ici et là sur la guirlande des traces de kuṅkuma, cette poudre rouge dont les femmes décorent leurs poitrines. Ūṣā venait de l’étreindre. Bāṇāsura fut stupéfait de voir que même en sa présence Aniruddha demeurait paisiblement assis en face d’Ūṣā. Le jeune prince savait pourtant fort bien à quoi s’en tenir sur l’état d’esprit de son futur beau-père, et n’ignorait pas qu’il avait réuni dans le palais de nombreux guerriers afin de s’emparer de lui.
Thus, not finding any other weapon, Aniruddha took hold of a big iron rod and stood up before Bāṇāsura and his soldiers. He firmly took a posture indicating that if attacked he would strike all of the soldiers down to the ground with the iron rod. Bāṇāsura and his company of soldiers saw that the boy was standing before them just like the superintendent of death with his invincible rod. Now, under the order of Bāṇāsura, the soldiers from all sides attempted to capture and arrest him. When they dared to come before him, Aniruddha struck them with the rod, breaking their heads, legs, arms and thighs, and one after another they fell to the ground. He killed them just as the leader of a pack of boars kills barking dogs one after another. In this way, Aniruddha was able to escape the palace.
Aniruddha était sans arme. Mais le moment venu, il prit un barreau de fer massif et se dressa devant Bāṇāsura et ses guerriers.
La ferme posture qu’il adopta montrait bien qu’il était décidé, si on l’attaquait, à jeter au sol tous ses adversaires. Bāṇāsura et ses hommes virent le jeune guerrier debout devant eux semblable au régent de la mort, armé de sa verge invincible. Bientôt, sur un ordre de Bāṇāsura, les soldats l’assaillent de partout pour le capturer. Ils osent approcher Aniruddha : mais lui les frappe de sa barre, brisant têtes, bras et jambes. L’un après l’autre, les assaillants tombent à terre. On eut dit le chef d’une harde de faucons tuant l’un après l’autre des chiens aux abois. Enfin la voie est libre, Aniruddha peut s’enfuir du palais.
Bāṇāsura knew various arts of fighting, and by the grace of Lord Śiva he knew how to arrest his enemy by the use of a nāga-pāśa, snake-noose, and thus he seized Aniruddha as he came out of the palace. When Ūṣā received the news that her father had arrested Aniruddha, she was overwhelmed with grief and confusion. Tears glided down from her eyes, and being unable to check herself, she began to cry very loudly.
Mais Bāṇāsura, habile en divers arts martiaux, connaissait par la grâce de Śiva l’art d’arrêter un ennemi à l’aide du nāga-pāśa, un serpent utilisé comme lasso. Il put ainsi capturer Aniruddha, comme le héros sortait du palais. La nouvelle parvint jusqu’à Ūṣā, qui se sentit noyée par la tristesse et la confusion. Des larmes coulèrent de ses yeux et, incapable de les retenir, elle éclata en sanglots.
Thus ends the Bhaktivedanta purport of the sixty-second chapter of Kṛṣṇa, “The Meeting of Ūṣā and Aniruddha.”
Ainsi s’achèvent les enseignements de Bhaktivedanta pour le soixante-deuxième chapitre du Livre de Kṛṣṇa, intitulé : « La rencontre d’Ūṣā et d’Aniruddha ».