As the festivities continued at Indraprastha, King Yudhishthira and his brothers extended warm hospitality to all the distinguished guests who had gathered. Among them were Kālindī, Mitravindā, Śaibyā, Nāgnajitī, and other virtuous ladies, each honored with fine garments, fragrant garlands, gleaming ornaments, and other tokens of respect and affection. Yudhishthira, ever attentive, ensured that Janardana—Lord Krishna—along with his army, attendants, and wives, was comfortably accommodated. His hospitality was renewed again and again, making all feel cherished and welcome. In gratitude for past deeds, such as the appeasement of Agni in the burning of the Khāṇḍava forest with Phālguna (Arjuna), and the liberation of Maya, who then constructed a wondrous assembly hall for the king, Krishna remained at Indraprastha for several months. Wishing to please the king, he spent his days roaming the city in a chariot with Arjuna, surrounded by valiant warriors. Time passed, and in the midst of the grand assembly—surrounded by sages, brahmins, kshatriyas, vaishyas, and his brothers—Yudhishthira sat, with teachers, elders, relatives, and kinsmen listening attentively. He addressed Krishna, saying, “O Govinda, I wish to worship your glories through the royal Rājasūya sacrifice. O Lord, please arrange this for us.” Yudhishthira spoke reverently, “Those who constantly follow your footsteps, meditate on you, sing your praises, and destroy inauspiciousness, O lotus-naveled one, attain liberation from worldly existence. If they desire blessings, let them seek them from you, for none other can grant them. O Lord of lords, let this world witness the effects of service to your lotus feet. Among those who worship you and those who do not, reveal the true standing of the Kurus and Sṛñjayas. For you, the soul of all, perceive equally; there is no notion of difference between self and others. Like the wish-fulfilling tree, your favor arises according to service rendered, never otherwise.” The Blessed Lord Krishna replied, “O king, destroyer of enemies, your resolve is proper; by it, your auspicious fame will be experienced throughout the worlds. This 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. O king, your brothers 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.” Hearing Krishna’s words, Yudhishthira’s face bloomed with delight. Empowered by Viṣṇu’s energy, he sent his brothers to conquer the directions: Sahadeva with the Sṛñjayas to the southern quarter; Nakula to the west; Arjuna to the north; Bhīma to the east, accompanied by the Matsyas, Kekayas, and Madras. These heroes, through their strength, conquered the kings in all directions and brought abundant wealth to Ajātaśatru (Yudhishthira), who would perform the sacrifice. Yet, word came that Jarāsandha, king of Magadha, remained unconquered. As Yudhishthira pondered this challenge, Hari (Krishna) spoke of the means, just as Uddhava had previously described. Bhīmasena, Arjuna, and Krishna—three bearing the marks of Brahmins—set out for Girivraja, where Jarāsandha, son of Bṛhadratha, dwelled. Arriving at the proper time for guests, they entered the house of Jarāsandha, disguised as Brahmins, and acted according to custom. They announced, “O king, know that guests have arrived—seekers who have come from afar. Grant us, O fortunate one, what we desire.” Reflecting on the nature of generosity and virtue, they asked, “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 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 by bowstring scars, pondered their true identities. He thought, “These relatives of the royal order bear 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, remained even after he was deprived of his wealth by Vishnu, who took the guise of a Brahmin. Desiring Indra’s wealth, Vishnu, appearing as a Brahmin, received the earth from the king of the Daityas, who, though aware and restrained, still gave it. What purpose does the body of a kshatriya serve, if living only for the sake of Brahmins? When the body falls here, great fame is attained.” With noble intent, Jarāsandha spoke to Krishna, Arjuna, and Bhimasena, “O Brahmins, choose your desire; I will give even my own head to you.” Krishna replied, “O king, grant us battle, if you consider it fitting to fight in pairs. We have come seeking combat, desiring nothing else but battle with the royal order. This is Bhimasena, O Partha; his brother is Arjuna. Know me, Krishna, as their maternal uncle and your enemy.” Thus informed, Jarāsandha laughed loudly, angered, and said, “Then, I will grant you battle, O fools. I will not fight with you, coward, whose valor is uncertain; you abandoned your own city, Mathura, and took refuge by the sea. This one is equal to me in age, but not in strength; Arjuna is not fit to fight, but Bhima is equal in might to me.” Having spoken, Jarāsandha handed a great mace to Bhimasena, took another himself, and went out from the city. The two heroes, equally matched, met on the field, wild with battle, striking each other with maces as mighty as thunderbolts. Their fight shone as they moved in intricate circles, to the left and right, like dancers on a stage.