In the royal hall, a festive atmosphere prevailed. The air was alive with the sounds of mridangas, vinas, murajas, flutes, and cymbals, as dancers moved gracefully and singers poured forth their praise. Sutas, Magadhas, and bards offered eloquent eulogies, celebrating the grandeur of the occasion. Amidst this vibrant gathering, Brahmins, learned and serene, sat together and recounted the illustrious stories of virtuous kings from ages past, filling the assembly with wisdom and reverence. Suddenly, a man of remarkable and unprecedented appearance arrived at the palace gates. The doorkeepers, recognizing his significance, announced his presence to Bhagavan Krishna and ushered him into the hall. Entering, he bowed respectfully to Krishna, the supreme Lord, with joined palms, and addressed the assembled kings, reporting the distress caused by Jarasandha’s tyranny. He explained that Jarasandha, the powerful king of Magadha, had imprisoned those rulers who refused to submit to his conquest—twenty groups of ten thousand kings were now held captive in Girivraja. The captive kings, deeply troubled, spoke out: “Krishna, Krishna, immeasurable soul and destroyer of fear for those who take refuge in you, we have come to your shelter, fearful of worldly existence and divided in mind. The world is absorbed in unrighteous deeds, heedless of virtue. Yet this action, arising from you, is for worshipping you. Whoever here, strong as he may be, suddenly cuts off the hope of life for the sleepless one—salutations to him. “O Lord, you have descended for the protection of the righteous and the subjugation of the wicked. Who can transgress your command, O master? Who attains the fruit of their own actions? We do not know. The happiness of kings is like a dream, dependent on others; ever burdened by fear, we bear the yoke of a life as good as dead. We have abandoned the happiness found in the self, which is attainable without anxiety through you, and now we suffer greatly—how pitiable we are, deluded by your māyā in this world. “Therefore, may you, whose feet remove the sorrow of those who take refuge, release us who are bound by the fetters of the Magadhan’s deeds. You alone, possessing the strength of ten thousand elephants, have restrained the king who, like a lion among beasts, confined us in his palace. He, whose pride was firm and who delighted in conquering the world, was repeatedly defeated by you, O Lord of infinite power, when you broke his noble disc in battle twenty-two times. Now he afflicts your people; O unconquered one, please act accordingly.” The messenger concluded, “Thus, held captive by the Magadhan and longing to see you, they have taken refuge at your feet. Please grant well-being to these afflicted ones.” Just then, as the royal messenger finished his appeal, the divine sage Narada appeared suddenly, radiant and bearing tawny matted locks, like the sun entering the hall. Seeing Narada, Bhagavan Krishna, Lord of all the lords of the worlds, rose with his assembly and followers, joyfully bowing his head in respect. Krishna honored Narada properly, offering him a seat and addressing him with pleasing words, full of faith and reverence. Krishna asked, “Is all well today among the three worlds, free from fear? Surely, the Lord’s virtue increases as he travels among the worlds. Nothing is unknown to you in all the worlds, O Lord among creators. Therefore, we ask you: what do the Pandavas intend?” Narada replied, “O Lord, I have seen your māyā many times—difficult to overcome—O Master, Creator of the universe and wielder of māyā. As you move among beings with your own powers, your glory is hidden like fire concealed in wood; thus, nothing astonishes me. Who indeed is fit to know well your actions here, as you create and withdraw this world by your own māyā? What appears to exist is only a reflection of understanding. I bow to you, whose nature is beyond all distinctions. “He who grants liberation to the soul wandering in samsara, who does not know the suffering brought by the body—he, who by his playful descents kindles his own fame—I take refuge in him, who dispels darkness. Yet, O Brahman, I shall relate what is intended by the king, your devotee, the son of your paternal aunt, as he enacts a deed that amazes the world of men. “The son of Pandu, desiring the status of Brahma, will worship you with the Rajasuya sacrifice, O Lord. May you be pleased with this. At that supreme sacrifice, you will be seen by the gods and other illustrious kings, who will assemble there out of eagerness. By hearing, singing, or meditating upon you, O Lord of Brahman, even those who dwell near are purified—how much more so those who see or touch you? The pure fame of whose feet is renowned in heaven, on earth, and in the netherworld—whose water, called Mandakini in heaven, Bhogavati below, and Ganga here, sanctifies the universe—may that water, flowing from your feet, bless all the worlds.” As those on Krishna’s side became eager for conquest, Kesava, smiling and with sweet words, addressed his servant Uddhava: “You are indeed our supreme eye, a true friend who knows the essence and purpose of counsel. Therefore, speak here what should be done; we have faith and shall act accordingly.” Thus addressed by his master, Uddhava, though all-knowing, humbly accepted the command with bowed head and replied. With this, the seventieth chapter, entitled ‘Inquiry into Divine Knowledge,’ in the second half of the Tenth Book of the Srimad Bhagavata Mahapurana, the scripture for the paramahamsas, concludes. Continuing, Śuka said: Hearing the words of the divine sage, Uddhava, wise among the wise, after understanding the opinion of the assembly and of Krishna, spoke as follows. Uddhava said, “O Lord, as the sage has said, you should act as an advisor for the sacrifice, protect your paternal cousin, and shelter those who seek refuge. The Rajasuya sacrifice should be performed by you, O mighty one, as conqueror of the quarters; thus, the defeat of Jarasandha serves both purposes, in my view. “For us, too, a great benefit will arise from this, O Govinda, and your fame will increase by freeing the kings who are imprisoned. That king is truly hard to overcome, equal in strength to ten thousand elephants, and among the strong, none can match him except Bhima. He must be defeated in single combat, not by an army of a hundred divisions; he is devoted to the Brahmanas and never refuses a request from them. “Let Vrikodara, disguised as a Brahmana, go and beg from him; he will surely kill him in single combat in your presence—there is no doubt. The Supreme Lord is the cause for both the creation and destruction of the universe; Hiranyagarbha and Sharva are forms of your timeless power. “Your pure deeds are sung in the homes of the gods: the slaying of the enemies of kings, the liberation of your own self, by the Gopis, the wives of the elephant-lord, the daughters of Janaka, your parents who found refuge in you, the sages, and by us. O Krishna, the killing of Jarasandha will serve many purposes; and the sacrifice you desire will be accomplished as a result of this act.” Śuka concluded, “Thus, O King, all honored Uddhava’s words, which were auspicious in every way for Acyuta—the divine sage, the elders of the Yadus, and Krishna himself.