Perceiving Yudhishthira’s intention, his brothers—moved by the counsel of Achyuta—journeyed to the northern regions and returned with abundant wealth. With these resources, Yudhishthira, the righteous son of Dharma, performed three grand horse sacrifices. Throughout these sacred rituals, he worshipped Hari with profound awe and reverence, mindful of the Lord’s greatness. At Yudhishthira’s invitation, the Supreme Lord Himself came to preside over the ceremonies. After the brahmins had consecrated the king, Krishna, out of deep affection for His friends, remained in their midst for several months. When the time came and Yudhishthira gave his leave, Krishna, accompanied by Arjuna and the Yadus, departed for Dvaraka. In those days, tales of Hari’s wondrous childhood deeds—such as the deliverance of His devotee—were spoken of with amazement among the boys of Vraja as they grew into youth. This was not surprising, for the Supreme Creator takes on human form for His divine pastimes. Even Agha, whose grievous sins were washed away by the Lord’s touch, attained the rare state of unity with the Self—a blessing seldom granted to the wicked. Indeed, even one who but once places the image of the Lord within his mind attains the supreme path of devotion. What, then, of those who, free from illusion, constantly savor the bliss of the eternal Self? Sūta then spoke: “Thus, O twice-born sages, Yudhishthira, having heard of Krishna’s wondrous deeds, asked Suka further, his mind absorbed in the sacred narrative. ‘O revered brahmin,’ the king said, ‘how could the acts performed by Hari in childhood be sung by the boys in their youth, when those events happened in an earlier time? O great yogi, O teacher, please explain this supreme wonder to me. Surely this is due to Hari’s divine māyā—there can be no other explanation. ‘We are most fortunate in the world, O teacher, though we are but kṣatriyas in name, for we constantly drink from you the nectar of Krishna’s sacred stories.’ Sūta continued: Thus questioned, the son of Badarāyaṇa—his senses absorbed in the infinite—recollected himself, and regaining his outward vision, slowly replied to that foremost devotee of the Bhāgavata. ‘O best of the twice-born, as you have asked, I have recounted in full the playful incarnations and deeds of the Lord. ‘Whoever, whether fallen, stumbling, distressed, wounded, or helpless, 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 utterly cleanses their 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, auspicious, and holy which brings forth the Lord’s virtues. Only such speech is delightful, charming, ever fresh and ever new; only that is the great festival of the mind, drying up the ocean of sorrow, when the glories of the Lord are sung. ‘Whatever speech, however ornate, that does not proclaim Hari’s fame—which sanctifies the world—is like a crow’s bathing place, not frequented by swans; where Acyuta is present, there are true devotees. Even imperfect verses, if they contain the names and glories of the infinite Lord, wash away sin; the virtuous listen to, sing, and recite them. ‘Even the highest actions or pure knowledge, if devoid of 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 effort for fame and prosperity—through duties, austerity, or study—is supreme only when it brings unfailing remembrance of Śrīdhara’s lotus feet, by hearing and praising Hari with reverence. ‘Remembrance of Krishna’s lotus feet destroys all inauspiciousness and bestows well-being; it purifies the mind, brings supreme devotion to the indwelling Lord, and grants knowledge endowed with realization and detachment. You, O foremost twice-born, are truly blessed, for you constantly worship Nārāyaṇa, the Lord of gods and ruler of all beings, having fixed Him steadily in your hearts. ‘And I too have been reminded of the truth of the Self, which I heard long ago from the lips of 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 attentively 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, one becomes free from sin. One who, self-controlled, observes a fast and recites this collection 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 collection attains the supreme abode spoken of by the Lord. ‘By studying, 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 who burns away the mass of Kali’s impurity—is not constantly sung; but here, the all-pervading Lord is thoroughly recited, verse by verse, within 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 to grasp even for the lords of heaven—Brahmā, Indra, Śiva, and others—O infallible One. Homage to the eternal Supreme among the gods, whose own power forms the stable and moving worlds within Himself, and whose abode is realized only by the blessed. ‘I bow to Vyāsa’s son, whose mind absorbed in his own bliss, free from all else, was drawn by the unconquered Lord’s charming play, and who, out of compassion, revealed this Purāṇa—the lamp of truth, destroyer of all sin.’ Sūta then continued: Vidura, having learned the path of the Self from Maitreya during his pilgrimage, returned to Hastināpura, his thirst for knowledge now quenched. While Vidura questioned the sage Kauṣārava, he developed exclusive devotion to Govinda, and once that devotion was established, he ceased his inquiries. When Vidura returned, his kinsmen—Dharmaputra and his brothers, Dhṛtarāṣṭra, Yuyutsu, Sūta, Kṛpa, and Pṛthā—saw him with joy. Gandhārī, Draupadī, Subhadrā, Uttara, Kṛpī, and the other wives of the Pāṇḍavas, along with their sons and female relatives, also welcomed him warmly.