Desiring to atone for the grievous offense he had incurred against his own relatives, King Yudhishthira resolved to perform a horse sacrifice. He had acquired great wealth, yet he pondered how best to gather the necessary resources for this sacred rite without burdening his people through taxes or fines. Perceiving his brother’s intention, Yudhishthira’s brothers—moved by the prompting of Achyuta, the infallible Lord—journeyed to the northern lands and returned with abundant riches. With these gathered resources, Yudhishthira, the righteous son of Dharma, carried out three grand horse sacrifices. In each, he worshipped Lord Hari with deep reverence and a measure of awe, mindful of the sacredness of the act. At the king’s invitation, the Lord Himself attended, and after Yudhishthira was consecrated by the brahmins, Krishna remained in Hastināpura for several months, out of deep affection for His friends and devotees. When the time came, and with Yudhishthira’s permission, Krishna set out for Dvaraka, accompanied by His relatives, Arjuna, and the Yadus. In those days, the boys of Vraja would recall and marvel at the wondrous childhood deeds of Hari, especially the deliverance of His devotee, which they had witnessed in their youth. Such marvels, though astonishing, are not surprising for the Supreme Creator, who assumes human form for His divine pastimes. Even Agha, whose sins were washed away by the Lord’s touch, attained a rare equality with the self—something almost impossible for the wicked. Indeed, even one who but once fixes the image of the Lord in his mind attains the supreme path of devotion. What, then, can be said of those who, free from illusion, constantly experience the bliss of the eternal self? At this point, Sūta continued: “Thus, O twice-born sages, Yudhishthira, his mind absorbed in the sacred stories of Krishna, again questioned Suka, eager to hear more of these wondrous deeds. The king asked, ‘O Brahman, how is it that the boys of Vraja, in their youth, sang of deeds performed by Hari in His childhood, though these events took place at different times? O great yogi, O revered teacher, please explain this supreme wonder to me. Surely, this is the work of Hari’s māyā—there is no other explanation. We are truly the most fortunate in the world, though we are kṣatriyas only in name, for we constantly drink the nectar of Krishna’s stories from your lips.’ Thus questioned, the son of Badarāyaṇa—his senses absorbed in the infinite—returned to outward awareness and slowly replied to that foremost devotee. ‘O best of the twice-born, as you have asked, I have recounted in full the playful incarnations and deeds of the Lord. Whether one is fallen, stumbling, distressed, wounded, or helpless, whoever loudly utters “obeisance to Hari” is freed from all sin. When the infinite Lord is glorified—whose power is realized through hearing—He enters the hearts of people and cleanses all suffering, just as the sun and a strong wind dispel darkness and clouds. Empty words and false stories that do not speak of the transcendent Lord are not to be told; only that is truth, only that is auspicious, only that is holy, which brings forth the Lord’s virtues. Only that is delightful, charming, ever fresh and new, a constant festival for the mind, and dries up the ocean of sorrow—when the glories of the Lord of excellent fame are sung. Ornate speech that does not proclaim Hari’s fame, which sanctifies the world, is like a crow’s bathing place, shunned by swans; but where Acyuta is present, there pure devotees gather. Even if imperfect in meter, any speech that contains the names and glories of the infinite Lord washes away people’s sins; the virtuous listen, sing, and recite it. Even pure action and knowledge, without devotion to You, O Acyuta, do not shine; how much less do even the best works, if not offered to the Lord, bring lasting good? All efforts for fame and prosperity—through duties, austerity, or study—are supreme only when they bring unfailing remembrance of Śrīdhara’s lotus feet, through hearing and praising Hari’s virtues with reverence. Remembering Krishna’s lotus feet destroys all inauspiciousness, bestows well-being, purifies the mind, brings supreme devotion to the indwelling Lord, and grants knowledge endowed with realization and detachment. You, foremost among the twice-born, are truly blessed, for you constantly worship Nārāyaṇa, the Lord of gods, the ruler, who is the soul of all beings, steadfastly fixed in your hearts. And I too have been reminded of the truth of the Self, which I heard long ago from the supreme sage, when King Parīkṣit was fasting in the presence of the great sages and seers. O brāhmaṇas, I have thus told you the glorious deeds of the Lord of mighty acts, whose greatness destroys all misfortune. Whoever, with unwavering mind and faith, recites or listens to this daily, even for a moment, is purified. Hearing this on the twelfth or eleventh day of the lunar fortnight grants long life; reciting it with self-control and fasting frees one from sin. One who, self-controlled, fasts and recites this in Puṣkara, Mathurā, or Dvārakā is freed from fear. By the praise and hearing of whose glories, the gods, sages, perfected beings, ancestors, Manus, and kings grant desires to those who sing or listen. A twice-born who studies the Ṛg, Yajur, and Sāma Vedas attains the fruits of honey, clarified butter, and milk streams. A devoted twice-born who studies this Purāṇa attains the supreme abode spoken of by the Lord. By study, a brāhmaṇa attains wisdom, a kṣatriya the sovereignty of the ocean, a vaiśya lordship over wealth, and a śūdra is purified from sin. Elsewhere, Hari, the Lord of all, who burns away the impurity of Kali, is not constantly sung; but here, the Lord, whose form is all-encompassing, is thoroughly recited, verse by verse, in these narratives. I bow to You, the unborn, infinite, true Self, whose power brings about the creation, maintenance, and dissolution of the universe, whose praise is difficult even for Brahmā, Indra, Śiva, and others to grasp, O infallible One. Homage to the eternal Supreme among the gods, whose own power forms the worlds within Himself, whose abode is realized only by the blessed. I bow to Vyāsa’s son, who, absorbed in his own bliss and free from all else, was drawn by the unconquered Lord’s play and, out of compassion, revealed this Purāṇa—the lamp of truth that destroys all sin.’ Sūta continued: At this time, Vidura, having learned the path of the self from Maitreya during his pilgrimage, returned to Hastināpura, his desire for knowledge fulfilled. While he questioned the sage Kauṣārava, Vidura developed exclusive devotion to Govinda and, at last, ceased his inquiries. When he returned, Dharmaputra and his brothers, Dhṛtarāṣṭra, Yuyutsu, Sūta, Kṛpa, and Pṛthā, saw their kinsman with joy and reverence.