In the presence of esteemed teachers, elders of the lineage, relatives, and kinsmen, Yudhishthira rose to speak. With humility, he addressed Govinda, saying, “O Lord, through the royal sacrifice—the Rājasūya—I wish to honor you and your glories. Please, arrange this for us.” He continued, reflecting on the greatness of those who follow Krishna’s path: “Those who walk in your footsteps, meditate upon you, sing your praises, and dispel inauspiciousness, O lotus-naveled one, attain liberation from worldly existence. If they seek blessings, let them seek them from you, for none else can grant them.” Yudhishthira then prayed, “O Lord of lords, through service at your lotus feet, let the 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, soul of all, 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 the service rendered, never otherwise.” Krishna, the Blessed Lord, replied, “O king, destroyer of enemies, your resolve is proper. Through it, your auspicious fame will spread 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 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 your self-mastery; I remain unconquerable to those who lack it. None in this world surpasses me in power, fame, wealth, or opulence—not even the gods, much less earthly kings.” Śuka narrates that, hearing the Lord’s words, Yudhishthira’s face blossomed with delight. He sent his brothers, empowered by Viṣṇu’s energy, to conquer the directions: Sahadeva, with the Sṛñjayas, to the south; Nakula to the west; Arjuna to the north; and Bhīma to the east, along with the Matsyas, Kekayas, and Madras. These mighty heroes subdued the kings in all quarters and brought abundant wealth to Ajātaśatru, who would perform the sacrifice. Yet, when Yudhishthira heard that Jarāsandha remained unconquered, he pondered deeply. Hari, Krishna, spoke of the means to defeat Jarāsandha, as Uddhava had previously described. Bhīmasena, Arjuna, and Krishna—three bearing marks of Brahmins—set out for Girivraja, where the son of Bṛhadratha dwelled. Arriving at the proper time for guests, they entered the house of the householder, disguised as Brahmins, and acted according to custom. Addressing Jarāsandha, they announced, “O king, know that guests have arrived—seekers from afar. Grant us, O fortunate one, what we desire.” They reflected: “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.” Śuka continues: By their voices, appearances, and the scars on their hands from bowstrings, Jarāsandha recognized his royal guests, having seen them before, and pondered their purpose. 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 Vishnu, disguised as a Brahmin, deprived him of his wealth. Desiring Indra’s wealth, Vishnu 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 addressed 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.” Upon hearing this, the king of Magadha laughed loudly, angered, and declared, “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 (Bhima) 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 thus, Jarāsandha gave 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, left and right, like dancers upon a stage. The sound of their maces striking was like the crash of thunderbolts, as they hurled them, like the tusks of elephants clashing. With the speed of their arms, the maces struck each other’s shoulders, hips, feet, knees, and heads, and were shattered, just as the branches of the sun are broken when two blazing elephants fight. As the two heroes struck with their maces, angry, they battered each other with iron-hard fists; the sound of their blows, fierce as thunderbolts, arose from the slapping of their palms. Equal in skill, strength, and vigor, their battle was indistinguishable, for neither’s speed diminished. Thus, as they fought, twenty-seven days passed, while their friends stood by at night. Finally, Bhīma said to his maternal cousin, Krishna, “O Mādhava, I am not able to defeat Jarāsandha in battle.