Do not be surprised by these wonders, for in the Supreme Lord Acyuta, who is the source of all marvels, the unborn creates, sustains, and destroys the universe through his divine power of illusion. Freed at last from the oppressive rule of Bhīṣma, and surrounded by her sons and by Kṛṣṇa himself, the virtuous Pṛthā—Kuntī—addressed Kṛṣṇa as he was preparing to depart. With deep humility, Kuntī bowed before him and spoke: “I bow to you, the original Person, the Supreme Lord, who transcends material nature. You are invisible to all beings, yet you dwell within and without them.” She continued, “Covered by your own veil of illusion, you remain unknowable and imperishable. Those whose vision is deluded cannot see you, just as an actor is hidden by his costume from the audience’s eyes.” “For the sake of establishing devotion among the highest renunciants and pure-hearted sages, you manifest yourself. How then, being but a woman, can I ever hope to truly perceive you?” With heartfelt reverence, she offered her salutations: “Obeisance to Kṛṣṇa, to Vāsudeva, to the son of Devakī, to the boy of Nanda and the cowherds, to Govinda—again and again, I bow to you.” She praised his divine form: “Salutations to you whose navel is like a lotus, who wears a garland of lotuses, whose eyes are like lotuses, and whose feet are like lotuses.” Kuntī recalled his past acts of grace: “Just as Hṛṣīkeśa freed Devakī from her long sorrow and captivity under the cruel Kaṃsa, so too, O Lord, you have again and again delivered me and my sons from countless dangers.” She listed the perils from which Kṛṣṇa had saved them: “From deadly poison, from a raging fire, from the man-eating demon, from the assembly of the wicked, from the hardships of the forest, from battle after battle with mighty warriors, and from the weapon of Drauṇa—O Hari, you have always protected us.” With remarkable devotion, Kuntī prayed, “May those calamities ever befall us, O Guru of the world, so that we may see you again and again; for seeing you means we will not see repeated birth.” She reflected, “Those who are proud of their birth, wealth, learning, and beauty cannot truly approach you. You are accessible only to those who possess nothing.” “Salutations to you, the true wealth of the destitute, whose actions are beyond the modes of nature, who delights in the self, who is peaceful, and who is the Lord of liberation.” Kuntī then expressed her understanding: “I see you as Time itself, the all-pervading, beginningless, and endless ruler, moving equally among all beings, from whom all discord arises.” She admitted, “No one knows your true intent, O Lord. Your actions in this world seem to mock men’s understanding. You have no favorites or enemies, yet people imagine you are partial.” “The birth and deeds of the soul of the universe, the unborn, non-acting self, among beasts, humans, and aquatic creatures are the highest mystery, the greatest mockery.” She recalled his childhood: “When the gopī tried to bind you for your mischief, and your eyes, full of fear, brimmed with tears and ointment, and you bowed your head in dread—this bewilders me, for even the fearful fear you!” Kuntī spoke of the many reasons given for his descent: “Some say the unborn was born to bring glory to the virtuous Yadu line, just as sandalwood grows in the Malaya mountains.” “Others say, at the request of Vasudeva and Devakī, you appeared to protect the world and destroy those who hate the gods.” “Some say you came at Brahmā’s request, when the earth was sinking under her burden, to relieve her, like a boat rescued from the ocean’s depths.” “Others say you have come to perform deeds worthy of being heard and remembered by those suffering in this world from ignorance, desire, and action.” She concluded, “Those who constantly hear, sing, praise, remember, and rejoice in your deeds soon behold your lotus feet, which bring an end to the cycle of worldly existence.” With concern, she asked, “O Lord, will you now abandon us, your devoted friends and dependents, for whom there is no other refuge but your lotus feet, even though we are bound by the burdens and sins of kingship?” She acknowledged their dependence: “Who are we—the Pāṇḍavas and the Yadus—but mere names and forms? When you, the Lord of the senses, are not present, we are as nothing.” “O Gadādhara, this earth will not shine as it does now, adorned by your feet, marked with their unique symbols.” “These lands flourish, their herbs and plants ripen, forests, mountains, rivers, and oceans prosper—all because of your glances.” Kuntī then prayed, “Therefore, O Lord of the universe, soul of the universe, form of the universe, please sever this strong bond of affection I have for the Pāṇḍavas and the Vṛṣṇis.” “O Lord of Madhu, may my mind, with no other object, always flow toward you in love, just as the Ganges flows unbroken to the sea.” She concluded her prayer with devotion: “O Śrī Kṛṣṇa, friend of Kṛṣṇa, chief of the Vṛṣṇis, destroyer of the unrighteous, fire among royal lines, whose power brings liberation, Govinda, who relieves the distress of cows, brāhmaṇas, and gods, master of yoga, teacher of all, O Lord, I bow to you.” Sūta then spoke: Thus praised by Pṛthā with sweet words, the all-auspicious Lord Vaikuṇṭha smiled gently, as if to bewilder her with his divine māyā. After affectionately bidding her farewell, Kṛṣṇa entered Hastināpura. But as he prepared to depart for his own city, accompanied by the women, King Yudhiṣṭhira stopped him out of deep love. Though instructed by Vyāsa and other sages, and by Kṛṣṇa himself, performer of wondrous deeds, and though taught with histories, Yudhiṣṭhira was unable to understand, being overwhelmed by grief. The king, son of Dharma, thinking of the slaughter of his relatives and friends, spoke, O brāhmaṇas, overcome by attachment and delusion, with the mind of an ordinary man. He lamented, “Alas, see my ignorance, deeply rooted in my wicked heart! For the sake of another’s body, I have caused the death of many armies.” “Even if I were freed from hell for ten thousand times ten thousand years, I would not be released from the sin of harming children, brāhmaṇas, friends, kin, fathers, brothers, and teachers.” He reflected, “The killing of enemies in a righteous war is not a sin for a king who protects his people; yet, these words of command do not bring me understanding.” “The enmity that has arisen here against women whose relatives have been slain, through the actions of householders, I am not able to remove.” “Just as mud cannot cleanse muddy water, nor liquor remove the stain of liquor, so too a single act of killing living beings cannot be purified by sacrifices.” Then, turning to his brother, Yudhiṣṭhira said, “And now, O prince, listen to the supreme secret mantra, which, when recited for seven nights, enables a person to see the beings who move in the sky.” ‘Om, obeisance to the Blessed Lord Vāsudeva.’ With this mantra of the Lord, the wise should perform worship with material offerings, using various substances, knowing the proper place and time. He should worship the Lord with pure water, flowers, wild roots, fruits, tender sprouts, and fresh garments, and especially with the beloved tulasī leaves.