As Uddhava prepared to depart, Nanda and the other cowherds, their hands laden with various gifts, approached him with deep affection. Tears welled in their eyes as they spoke heartfelt words: “May our minds forever rest at the lotus feet of Kṛṣṇa, may our words always sing His holy names, and may our bodies bow in His service. Though our actions may carry us wherever the Lord’s will directs, may our devotion to Kṛṣṇa remain unwavering, expressed through auspicious deeds and charity.” Thus honored by the cowherds, whose hearts overflowed with devotion to Kṛṣṇa, Uddhava returned to Mathurā, protected by Kṛṣṇa Himself. Upon arrival, he bowed reverently to Kṛṣṇa and, his heart filled with love for the people of Vraja, offered gifts to Vasudeva, Rāma, and the king. Śuka then continued the tale: The Lord, Soul of all beings and Knower of hearts, perceived the desire of Sairandhrī (Kubjā) and wished to please her. He went to her house, which was splendidly decorated for pleasure—adorned with pearl garlands, banners, canopies, luxurious beds and seats, fragrant incense, radiant lamps, and garlands and perfumes filling the air. When Kṛṣṇa entered, Kubjā, flustered and excited, rose from her seat and, together with her companions, properly welcomed Acyuta, offering Him a seat and other honors. Uddhava too was respectfully received; after touching the seat, he sat down. Following worldly custom, Kṛṣṇa quickly entered the magnificent bed. Kubjā bathed, anointed herself, dressed in fine garments and ornaments, garlanded and perfumed, and chewed betel. She approached Mādhava, her bashful, sidelong, smiling glances betraying her excitement. Kṛṣṇa called His beloved, who was shy and hesitant at their first meeting, her hand adorned with bracelets. Taking her by the hand, He seated her on the bed and enjoyed with her, she blessed by the merit of having anointed Him. Her heart and body burned with passion; her longing eyes drank in His presence. She inhaled the fragrance of His feet, massaged her pains away with them, and, embracing her beloved between her arms and breasts, found in Him—the embodiment of bliss—the end of her long suffering. Having attained Kṛṣṇa, the Lord of liberation, so hard to reach, Kubjā offered Him sandal paste and humbly asked for a boon: “Let my beloved stay here with me for a few days; enjoy with me, O lotus-eyed one, for I cannot bear to be parted from you.” Kṛṣṇa, the Giver of Honor, granted her wish and, after honoring her, returned with Uddhava to His own revered abode. Śuka reflected: One who worships Viṣṇu, the Lord of all lords, and then chooses a boon pleasing only to the mind, if lacking in goodness, is of poor judgment. Soon after, Kṛṣṇa, together with Rāma and Uddhava, desiring to accomplish something and wishing to please Akrūra, went to his house. Seeing his noble kinsmen approach from afar, Akrūra rose joyfully, embraced them, and welcomed them with delight. He bowed to Kṛṣṇa and Rāma, who greeted him in return. Accepting their seats as prescribed, Akrūra worshipped them properly. He held the water for washing their feet upon his head and honored them with divine garments, fragrant garlands, and the finest ornaments. With humility, bowing his head and washing their feet with his hands, Akrūra addressed Kṛṣṇa and Rāma: “By good fortune, wicked Kaṃsa and his followers have been slain, and this family rescued from distress, restored by you both. You two are the Supreme Persons, the causes and substance of the universe; apart from you, there is nothing higher or lower. This universe, created by yourselves, you enter with your own powers and manifest in many ways, perceivable by hearing and direct experience. Just as various forms appear in all beings, moving and non-moving, so you, O Lord, alone manifest in many ways in beings born from yourself, being self-dependent. You create, destroy, and protect the universe by your own powers of passion, darkness, and goodness; yet you are not bound by those qualities or actions, for you are the self of knowledge—how could there be any cause of bondage for you? Your existence is not defined by body or other limiting adjuncts, so you are not subject to difference; therefore, for you there is neither bondage nor liberation—may there never be confusion about you for us. Whenever the ancient Vedic path is obstructed by false doctrines and untruth, you manifest yourself, endowed with goodness, for the welfare of the world. Thus, O Lord, you have descended into Vasudeva’s house, with your own portion, to remove the burden of the earth, destroying armies of hostile kings and spreading the fame of this dynasty. Today, O Lord, our dwellings are truly blessed, for you, who are the form of all gods, ancestors, beings, and men, whose foot-washing water purifies the three worlds, O teacher of the universe, Adhokṣaja, have entered them. What wise man would seek shelter anywhere else but you, who are dear to your devotees, whose words are true, who are a friend to all and grateful, who grants all desires to those who worship you, and for whom gain and loss mean nothing? By good fortune, O Janārdana, you have appeared before us, though even the lords of yoga and gods find you hard to reach. Please cut for us the bonds of delusion—attachment to children, wife, wealth, relatives, home, body, and so on—which are your own māyā.” Thus worshipped and praised by Akrūra, the Blessed Lord Hari smiled and spoke, enchanting him with His words: “You are our teacher, paternal uncle, ever-honored kinsman; and we are to be protected, nourished, and shown compassion by you, for we are your dependents. Exalted souls like you, best among the worthy, should always be served by those who seek their own good; gods act for their own sake, but the virtuous do not. Holy places are not truly sanctified by water, nor are gods merely images of clay and stone; it is the sight of the virtuous that purifies, even in a moment. You, being our well-wisher, are most capable of seeking our welfare. Therefore, for the sake of learning about the Pāṇḍavas, go now to Hastināpura. We have heard that, after their father’s death, the children, together with their mother, were brought to their own city by the king and now reside there, deeply distressed. Among them, the king, son of Ambikā, is not impartial toward his brother’s sons; surely, under the sway of his wicked son, his vision is clouded. Go and learn their present condition, whether good or bad; having understood, we will act so that the welfare of our friends may be secured.” Thus, the Lord entrusted Akrūra with this mission, ensuring the welfare of His beloved friends.