As Krishna journeyed to Indraprastha, the city prepared itself in splendid celebration. The path was sprinkled with fragrant water carried by majestic elephants, and adorned with vibrant banners, golden gateways, and auspicious full pots. Men and women, radiant in new garments, ornaments, and garlands, filled the air with delightful scents, making the city shine with beauty and joy. Upon entering, Krishna saw the royal city resplendent: houses whose entrances gleamed with bright lamps and offerings, flags fluttering in the breeze, golden pots atop roofs, and grand silver pinnacles crowning the skyline. News spread swiftly that the vessel capable of quenching the eyes of men—Krishna himself—had arrived. Young women, their hair loosened in excitement and garments hastily unfastened, abandoned their household tasks and even their husbands still in bed, rushing out onto the royal road to catch a glimpse of the king. The thoroughfares were crowded with elephants, horses, chariots, and soldiers. From their homes, the women saw Krishna accompanied by his wives, and showered him with flowers, embracing him in their hearts and welcoming him with graceful, smiling glances. Seeing Mukunda’s wives on the road, the women remarked to one another, “Like stars beside the moon, what could they lack? With his noble smile, playful glances, and eyes—the crown of men—he creates a festival of delight.” Citizens approached, bearing auspicious offerings, and the foremost among them, purified of sin, performed worship for Krishna in the proper manner. Mukunda was joyfully welcomed by the women of the inner chambers, their eyes blooming with affection and reverence, as he entered the royal palace. Pritha, Krishna’s paternal aunt and mother of the Pandavas, seeing her nephew—the Lord of the three worlds—rose from her couch with a heart full of love. Together with her daughters-in-law, she embraced him warmly. King Yudhishthira, overwhelmed with joy at bringing Govinda, the Lord of gods, into his home, honored him so fervently that he could scarcely discern what duties remained in the worship. Krishna offered salutations to his paternal aunt, maternal aunt, and teachers; and he himself was greeted by Krishna (his cousin) and by his sister. At the prompting of their mother-in-law, Krishna and all his wives honored Rukmini, Satyā, Bhadrā, and Jāmbavatī. They also extended their honor to Kālindī, Mitravindā, Śaibyā, Nāgnajitī, and the other virtuous wives who had arrived, offering garments, garlands, ornaments, and more. King Yudhishthira ensured that Janardana, along with his army, attendants, and wives, was comfortably accommodated, renewing his hospitality again and again. Krishna, having satisfied Agni with the burning of the Khāṇḍava forest alongside Phālguna (Arjuna), and having freed Maya, who built a divine assembly hall for the king, stayed for several months. Wishing to please Yudhishthira, Krishna roamed about in a chariot with Phālguna, surrounded by warriors. Thus concluded the seventy-first chapter, “Krishna’s Journey to Indraprastha,” in the tenth canto, second half, of the Śrīmad Bhāgavatam, the great Purāṇa. On another occasion, Śuka narrated: In the midst of the assembly, surrounded by sages, brahmins, kshatriyas, vaishyas, and his brothers, Yudhishthira sat. With teachers, elders, relatives, and kinsmen listening, he spoke these words: “O Govinda, by the royal sacrifice, the Rājasūya, I wish to worship with your glories. O Lord, please arrange this for us. Those who constantly walk in your footsteps, meditate on you, pure ones who sing your praises and destroy inauspiciousness, O lotus-naveled one, attain liberation from worldly existence. If they desire blessings, O Lord, let them seek them, for none other can grant them. “O Lord of lords, by service at your lotus feet, let this world witness its effect here. Among those who worship you and those who do not, O mighty one, reveal the true standing of the Kurus and Sṛñjayas. For you, who are the soul of all and perceive equally, there is no notion of difference between self and others; you experience your own bliss. Like the wish-fulfilling tree, your favor arises according to service rendered, never otherwise.” The Blessed Lord replied, “O king, destroyer of enemies, your resolve is proper; by it, your auspicious fame will be experienced throughout the worlds. This great sacrifice is desired by sages, ancestors, gods, friends—even by us—and by all beings. Having conquered all kings and brought the world under your control, gather all the necessary materials and perform the great sacrifice. These brothers of yours are born from portions of the guardians of the worlds. I am conquered by you, who are self-controlled; I am unconquerable by those who lack self-mastery. No one in this world surpasses me in power, fame, wealth, or opulence—not even the gods, much less earthly kings.” Śuka continued: Hearing the Lord’s words, Yudhishthira’s face bloomed with delight. He sent his brothers, empowered by Viṣṇu’s energy, to conquer the directions. Sahadeva, with the Sṛñjayas, was dispatched to the south; Nakula to the west; Arjuna to the north; Bhīma to the east, along with the Matsyas, Kekayas, and Madras. These heroes conquered the kings in all directions by their strength and brought abundant wealth to Ajātaśatru (Yudhishthira), who would perform the sacrifice. When Yudhishthira heard that Jarāsandha remained unconquered, he pondered, and Hari spoke of the means, the very one Uddhava had previously described. Bhīmasena, Arjuna, and Kṛṣṇa—three who bore the marks of Brahmins—went to Girivraja, where the son of Bṛhadratha, Jarāsandha, dwelled. Arriving at the proper time for guests, they entered the house of the householder, and, disguised as Brahmins, the royal men acted according to custom. They declared, “O king, know that guests have arrived—seekers who have come from afar. Grant us, O fortunate one, what we desire. What is unbearable for the patient? What is improper for the unrighteous? What is not to be given by the generous? Who is superior to those who see all equally? He who, with his impermanent body, does not himself earn lasting fame among the virtuous, though able, is truly pitiable. Hariścandra, Rantideva, Śibi, Bali, the hunter, the pigeon—many have attained the eternal by means of the impermanent.” Jarāsandha, recognizing the royal guests by their voices, appearances, and hands marked with bowstring scars, pondered deeply. He thought, “These relatives of the royal order are bearing the marks of Brahmins; I will give even my own self, which is difficult to relinquish, as alms to them. It is heard that the fame of Bali, pure and widespread in all directions, remained even after he was deprived of his wealth by Vishnu, who took the guise of a Brahmin.” Thus, the story unfolds, echoing the glory and virtue of those who seek the eternal through acts of selfless service and sacrifice.