As the time came for Krishna to depart from Hastinapura, the palace was filled with the presence of many noble figures: Subhadrā, Draupadī, Kuntī, the daughter of Virāṭa, Gāndhārī, Dhṛtarāṣṭra, Yuyutsu, Kripa, and the twins Nakula and Sahadeva, all gathered to bid Him farewell. Vṛkodara (Bhīma), Dhaumya, and the women—among them the daughter of the King of Matsya—were utterly bewildered and distraught, unable to bear the pain of separation from Krishna, the wielder of the Śārṅga bow. It is said that a person freed from bad company, through the grace of virtuous association, becomes so attached to goodness that, once having heard the delightful fame of the Lord, cannot abandon it. How then could the sons of Pṛthā (the Pāṇḍavas), whose minds were fixed on Krishna, endure His departure, after experiencing the joy of seeing, touching, conversing, lying down, sitting, and eating with Him? All of them, their hearts overflowing with affection, followed Krishna with unblinking eyes, wandering here and there, unable to tear themselves away. The women of the household restrained their streaming tears, longing for Devakī’s son, but mindful of auspiciousness, they thought, “Let nothing inauspicious happen as He leaves the house.” As Krishna prepared to depart, the air resounded with the music of mṛdaṅgas, conches, bherīs, vīṇās, paṇavas, gomukhas, dhundhuris, ānakas, bells, and dundubhis. The noble women of the Kuru dynasty, eager to behold Krishna, climbed to the tops of their palaces and showered Him with flowers, their eyes sparkling with love and modesty. Guḍākeśa (Arjuna), Krishna’s dearest friend, took up a white parasol adorned with pearls and a jeweled handle, shading Him as He walked. Uddhava and Sātyaki, with wondrous fans, fanned Madhupati (Krishna), who shone brightly on the road beneath a shower of flowers. All around, blessings were uttered by the twice-born (brāhmaṇas)—some fitting, some not—addressed to Krishna, who is beyond all qualities, yet embodies every virtue. Among the women of the Kaurava king’s city, mutual conversations arose, captivating all who listened, as their minds were absorbed in the glories of Krishna. Their words reflected profound realization: “This very person is the ancient Being, who alone existed, undifferentiated, before the manifestation of qualities, as the soul and Lord of the universe, with His power dormant during the cosmic night of dissolution. Again, impelled by His own power, He followed His own living energy—nature—desiring to create, assigning names and forms to the formless Self, and setting scripture in motion.” They spoke of the abode that sages, having mastered their senses and conquered the wind, behold with purified minds overflowing with devotion, recognizing that Krishna is the One who purifies existence. His friendship is sung, His sacred stories told in the Vedas and in secret by those who know the mysteries; He is the sole Lord, the soul of the universe, who by His play creates, maintains, and destroys, yet remains unattached to these acts. Whenever kings of darkened minds rule by unrighteousness, Krishna assumes forms among the Sātvatas, bearing fortune, truth, compassion, and fame, for the welfare of the world, age after age. The women praised the Yadu lineage as truly praiseworthy, and the forest of Madhu as supremely holy, for Krishna, the Lord of Śrī, delights there by His birth and wandering. Kuśasthalī (Dvārakā), which outshines heaven and brings virtue to earth, is blessed, for its people constantly behold Krishna’s smiling, glancing face. They marveled at how the women of Dvārakā must have worshipped Krishna through vows, ritual baths, offerings, and observances, for He has taken their hands in marriage. The women of Vraja, having drunk the nectar of His affectionate speech, became utterly absorbed in Him. They remembered those whom Krishna won at their own svayamvara by the price of His valor, subduing powerful kings like Shishupala, and the maidens, daughters of kings such as Pradyumna and Samba, whom He rescued by slaying Bhauma, bringing them to Him by the thousands. Though these women had abandoned all decorum and purity, they attained the highest womanhood, for their lotus-eyed husband never departs from their homes, touching their hearts with His presence. As the women spoke thus, Hari, with a smiling glance, acknowledged their words and continued on His way. Ajātaśatru (Yudhiṣṭhira), out of affection and concern for Krishna’s safety, deployed his fourfold army to protect Him from any possible threats. Krishna, seeing the Kauravas who had come from afar and were distressed by separation, affectionately persuaded them to return, and departed for His own city with His beloveds. He journeyed through the lands of the Kurus, Jāngalas, Pāñcālas, Śūrasenas, those along the Yamunā, Brahmāvarta, Kurukṣetra, Matsyas, and Sārasvatas. Crossing the desert of Marudhanva, He entered the regions of the Sauvīras and Ābhīras, and then to Ānarta, accompanied by Bhārgava, His horses somewhat fatigued. At each place, Hari was honored by the local people; in the evening, He turned westward, seeking pasture, and entered the land of the cows. There, His attendants prayed, “O Supreme Lord, permit us, Your servants, to depart; by the sage’s grace, we have been blessed with Your sight.” They wished that their speech be used in recounting Krishna’s virtues, their ears in hearing His stories, their hands in His service, their minds at His feet; that their heads bow in remembrance to Him, the abode of the universe, and their eyes behold the holy ones who embody Him. Śuka then described how, as the two praised Krishna, the Lord of Gokula, who had been bound to the mortar by the rope, smiled and spoke to the celestial beings. The Blessed Lord said, “I already knew, revealed by the compassionate sage, that by the words of those blinded by wealth, you were deprived of your position and received My grace. For those who are virtuous, even-minded, and wholly devoted to Me, there is no bondage from seeing Me, just as the sun does not bind the eyes of men. Now go to your own abode, O Nalakūbara, for the supreme devotion you both desired for Me has arisen in your hearts.” Thus addressed, the two circumambulated Krishna, bowed again and again, took leave of the bound mortar, and departed for the northern direction. In this way, the Supreme Lord was revealed through devotion; without such devotion, even the wise are not able to behold Him. His actions, birth, and so forth are not subject to the laws governing others; these are ascribed to Him by Māyā, only to refute the notion of agency. This is called the Brahmā’s kalpa, described as having distinctions; in it, the general process of creation occurs, both primary and secondary. “I will explain the measure of time, the form that marks a kalpa, and, as before, describe the Padma Kalpa—now listen,” said Śuka. At this point, Śaunaka addressed Sūta, saying, “O Sūta, you told us that Vidura, the foremost devotee, left behind his most difficult-to-abandon relatives and wandered to holy places on earth.” Thus the story flows, revealing the devotion and longing of Krishna’s companions, the wisdom and praise of the women of Hastinapura, the Lord’s journey and His divine nature, and the profound realization that only through devotion is the Supreme Lord truly revealed.