Thus, after being honored with heartfelt devotion by the cowherds of Vraja—whose hearts overflowed with love for Kṛṣṇa—Uddhava, protected by Kṛṣṇa Himself, returned to Mathurā. Upon his return, Uddhava bowed before Kṛṣṇa, his heart still brimming with affection for the people of Vraja. Out of reverence, he offered gifts to Vasudeva, to Balarāma, and to the king. At this time, Śuka continued, the Lord—who is the Soul of all beings and perceives everything—knew the longing in the heart of Sairandhrī (Kubjā). Wishing to fulfill her desire and grant her joy, Kṛṣṇa went to her house. Her dwelling was splendidly adorned: pearl garlands hung from the walls, colorful banners and canopies fluttered, and the rooms were filled with luxurious beds and seats. The air was fragrant with incense and perfumes, bright with the glow of many lamps, and everywhere were garlands and delightful scents, all arranged for pleasure. When Kubjā saw Kṛṣṇa enter, she became flustered and immediately rose from her seat. With her companions, she approached Him with proper decorum and honored Acyuta by offering Him a seat and other items of welcome. Uddhava too was received with respect; after touching the seat in greeting, he sat down. Following the ways of the world, Kṛṣṇa swiftly entered the splendid bedchamber. Kubjā, having bathed and adorned herself with fine garments, ornaments, and garlands, perfumed and refreshed with betel, approached Mādhava. Her bashful, sidelong glances and gentle smiles revealed her excitement. Kṛṣṇa called His beloved near—she was shy at their first meeting, hesitant, her hand adorned with bracelets. Taking her gently by the hand, He seated her on the bed and, she blessed by the merit of having once anointed Him, enjoyed her company. Her heart and body burning with passion, her eyes filled with longing, Kubjā inhaled the fragrance of His lotus feet. She massaged away her pains with them, and, embracing her beloved Kṛṣṇa between her arms and breasts, at last found an end to her long suffering in the very embodiment of bliss. Having attained the Lord of liberation—so difficult for even the fortunate to reach—Kubjā, though considered unfortunate by fate, offered Him sandal paste and requested a boon: “Let my beloved stay 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 the boon she desired. Having honored her in turn, He departed with Uddhava, returning to His own revered abode. But, Śuka adds, one who worships Viṣṇu, Lord of all lords, with great devotion and then chooses a boon based only on personal pleasure and not on goodness, is truly lacking in discernment. Thereafter, Kṛṣṇa, accompanied by Balarāma and Uddhava, wishing to please Akrūra and accomplish His own purpose, went to Akrūra’s house. From a distance, Akrūra saw these best of men, his own kinsmen, and his heart leapt with joy. Rising quickly, he embraced them and welcomed them with delight. He bowed to Kṛṣṇa and Balarāma, who greeted him warmly in return. Then, after they accepted their seats as custom required, Akrūra worshipped them according to proper rites. He reverently took the water for washing their feet and placed it on his head, honoring them with the finest garments, fragrant garlands, and splendid ornaments. Bowing his head, he washed their feet with his own hands, his heart full of humility. Then, with folded hands, Akrūra addressed Kṛṣṇa and Balarāma: “By your grace, O Lords, wicked Kaṃsa and his followers have been destroyed, and our family rescued from great distress and restored. You two are the Supreme Persons, the causes and the substance of the universe; there is nothing higher or lower than you. This universe, created by you, is entered by your own powers and manifested in manifold ways, O Brahman, perceivable by hearing and by direct experience. “As in all beings, moving and unmoving, various forms appear in wombs such as mine, so you, O Lord, manifest in many ways in beings born from yourself, being self-dependent. By your own powers—passion, darkness, and goodness—you create, destroy, and protect the universe, yet you are never bound by these qualities or actions, for you are the very self of knowledge. How could there be any cause of bondage for you? “Because your existence is not defined by body or other limiting adjuncts, you are not subject to difference; thus, for you, there is neither bondage nor liberation—may we never be confused about your true nature. Whenever the ancient Vedic path is threatened by false doctrines and untruth, you manifest yourself, endowed with the quality of goodness, for the welfare of the world. “Therefore, O Lord, you have descended into the house of Vasudeva, with your own portion, to remove the earth’s burden, destroying hundreds of armies of hostile kings and spreading the fame of this dynasty. Today, O Lord, our homes are truly blessed, for you, who are the form of all gods, ancestors, beings, and men, whose foot-washing water purifies the three worlds, you, the teacher of the universe, Adhokṣaja, have entered our dwellings. “What wise man would seek shelter elsewhere but you, who are dear to your devotees, whose words are always true, who are a friend to all and grateful, who grants all desires to those who worship you, and for whom gain and loss are the same? By good fortune, O Janārdana, you have appeared before us here, though even the lords of yoga and the gods find you hard to reach. Please, swiftly 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 His devotee, the Blessed Lord Hari smiled and spoke sweetly to Akrūra, enchanting him with His words. “You are our teacher, our 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. The gods act for their own sake, but the virtuous do not. “Holy places are not truly sanctified by water, nor are the 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 and their mother were brought to their own city by the king, and now reside there, deeply distressed. Among them, the king, son of Ambikā, does not act impartially toward his brother’s sons; surely, under the influence of his wicked son, his vision is clouded. Go and learn their present condition, whether good or bad; having understood, we will act to ensure the welfare of our friends.” Having thus instructed Akrūra, the Supreme Lord Hari, together with Balarāma and Uddhava, departed to His own residence. Thus ends the forty-eighth chapter of the first half of the Tenth Book of the Śrīmad Bhāgavata Mahāpurāṇa, the scripture for the paramahaṃsas. Śuka continued: Following Kṛṣṇa’s command, Akrūra journeyed to Hastināpura, famed among the kings of the Paurava line. There, he saw the son of Ambikā, along with Bhīṣma, Vidura, and Pṛthā.