Śrīmad-Bhāgavatam 10.63.50
Blended reading (Sanskrit + English inline)
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labdhvā abhayam
—
having attained fearlessness
Absolutive of √labh + accusative abhaya. Abhaya here is Kṛṣṇa's gift — earlier Śiva offered it (v. 45), now Kṛṣṇa ratifies it. Gauḍīyas note: the two abhaya-dānas stack — bhakta-prasāda upheld by Bhagavān's prasāda.
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praṇamya śirasā
—
bowing with the head
Absolutive of pra-√nam + instrumental of śiras. Śiras-praṇāma — head touched to ground — the deepest form of bow. Bāṇa, the thousand-armed who used to fold no one's palms, now bows head-first. The body completes the conversion.
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pradyumnim
—
Aniruddha (son of Pradyumna)
Patronymic of Pradyumna's son — Aniruddha. The Bhāgavatam names the rescued grandson by his father's name to highlight the lineage that opened the chapter (v. 1's aniruddham). Narrative arc closes.
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sa-vadhvaḥ
—
with His bride
Compound: sa (with) + vadhū (bride, daughter-in-law). Ūṣā included by epithet. Gauḍīyas note the gentleness of sa-vadhū here: she who was protagonist of chapter 62's dream is now formally Kṛṣṇa's granddaughter-in-law, brought home with full honor.
Banasura (sa) put Aniruddha on a chariot with his bride (vadhva).
Though Bāṇa had seen the Lord before, now by his mercy he offered respects to the Lord who was glorious for attracting everyone’s mind (kṛṣṇam). He brought the couple close to Kṛṣṇa with many ornaments (sam—upa—anayat).
Thus or in this way (iti), attaining no fear, the demon, having received Kṛṣṇa’s mercy, offered respects with his head to Kṛṣṇa, who attracts all hearts, who is bhagavān, giving mercy to even a demon. He could not offer respects on the ground since blood was flowing from his severed arms. Or he offered respects to Kṛṣṇa, the form of the highest bliss. Just by offering respects all pain disappeared and he became a devotee. Then he brought Aniruddha with his bride near to Kṛṣṇa, while bearing many gifts, with his head bowed (śīrasā).
The reformed asura returns the stolen prince and bride to the rightful king's chariot. Bāṇa, head to ground in praṇāma, seats Aniruddha and Ūṣā before Kṛṣṇa — the chapter's narrative completes the rescue that the doctrinal middle has just made meaningful.
My note
Source: vedabase.io