In that sacred and illustrious land, a soul, through the merit of holy deeds, is born as a Brāhmaṇa learned in all four Vedas and scriptures. By attaining the Pāśupata yoga, he ultimately reaches liberation. Within this land flows the renowned and holy river Śiprā. Whoever bathes in her waters with the proper rites, offering satisfaction to both ancestors and deities, is freed from all sins. Such a one ascends an excellent celestial vehicle and, as the best among men, enjoys manifold pleasures in the world of the gods. There, in that very place, abides the blessed Lord, the god of gods—Janārdana—known as Govinda, Hari, the master and bestower of both enjoyment and liberation. Upon seeing him, together with twenty-one generations of one’s lineage, a person attains liberation, ascending a radiant celestial vehicle, shining like the sun and adorned with a network of tinkling bells. Endowed with all fulfilled desires, riding a wish-yielding, unfailing vehicle, and praised by the Gandharvas, he is honored in Viṣṇu’s own world. In that divine realm, he enjoys various pleasures, free from distress and suffering, handsome, fortunate, and happy, until the end of the cosmic cycle. When the destined time arrives, he is reborn on earth as a wise Brāhmaṇa, in the house of the best yogins, knowing the true meaning of the Vedas and scriptures. Taking up the path of Vaiṣṇava yoga, he then attains liberation. There, O twice-born ones, Viṣṇu is worshipped as Vikramasvāmin. Whether man or woman, whoever beholds him attains the previously described reward. Other gods, led by Indra, also dwell there. The Mothers, bestowers of all desired fruits, reside there as well. By seeing them, worshipping them with devotion, and bowing down, one is freed from all sins and ascends to heaven. Thus is described that delightful city, ruled by the lion among kings. The city is ever-joyful, graced with constant festivals, resembling Indra’s own Amarāvatī. It is fortified with eighteen city gates and broad, fourfold roads. The air vibrates with the twang of bowstrings, and the city is adorned by gatherings of accomplished beings. Learned assemblies fill the halls, and the sacred chants of the Vedas echo throughout. Day and night, epics, ancient tales, treatises, and poetic stories are recited, O twice-born ones. Such is the land endowed with every virtue, where, in ages past, the great and noble king Indradyumna was born. In that land, the wise king once ruled an unrivaled kingdom, protecting his subjects with the affection of a father for his sons. He was truthful, greatly wise, heroic, and a repository of all virtues—intelligent, righteous, and foremost among all wielders of weapons. His speech was ever truthful, his character noble, self-controlled and illustrious, a conqueror of enemy cities, radiant as the sun, and handsome as the Ashvins. Ever-increasing in wondrous deeds, equal in valor to Indra, he shone with auspicious marks, like the autumn moon. He performed all sacrifices, including the great horse-sacrifice, and none equaled him in gifts, sacrifices, or austerities. At every sacrifice, he bestowed abundant gold, jewels, pearls, elephants, and horses upon the foremost Brahmins. Within his realm, there was no limit to elephants, horses, chariots, fine woolens, skins, garments, jewels, wealth, and grain. Thus, endowed with all riches and adorned with every virtue, fulfilled in all desires, he ruled his kingdom without affliction. Yet, a noble thought arose within him: “How shall I worship Hari, Lord of all Yogis, who grants both enjoyment and liberation?” Having pondered all treatises, tantras, the expanse of the Āgamas, epics, ancient tales, and all the limbs of the Veda, and having examined all treatises on dharma, disciplines spoken by sages, and all sources of knowledge, he sought the highest path. By diligently serving his teacher and the foremost Brahmins learned in the Veda, and having attained the highest goal, he became one who had fulfilled his purpose. Realizing the supreme, imperishable truth known as Vāsudeva, freed from delusion and ignorance, he became a seeker of liberation, with senses restrained. Again he pondered, “How shall I worship the eternal God of gods, clad in yellow garments, four-armed, bearing the conch, discus, and mace? Adorned with a garland of forest flowers upon his chest, with eyes wide as lotus petals, marked with the Śrīvatsa on his breast, shining with crown and armlets?” With this resolve, the lord of the people departed from his own city of Ujjayinī, accompanied by a great force, his attendants, and priests. Charioteers bearing weapons in hand followed him in chariots that resembled celestial vehicles, adorned with banners and flags. Horsemen, holding spears and maces, rode after the king on horses swift as the wind. With him marched elephants born in the Himalayas—intoxicated, mountain-like, with slightly curved tusks, always in rut, fierce, and sixty years old—clad in golden armor, adorned with banners, and their passage marked by the sound of bells, led by expert elephant warriors. Countless foot soldiers, bearing bows, spears, and swords, wearing divine garlands and garments, and anointed with heavenly fragrances, followed as well. All were young men with polished earrings, skilled in all weapons, valiant, and ever eager for battle. The women of the inner chambers, fully adorned, with lips like bimba fruit and beautiful teeth, arrayed in every ornament, wore divine garments and celestial garlands, their bodies anointed with heavenly scents, their faces radiant as the autumn moon. Thus, with his glorious retinue, King Indradyumna set forth, his heart fixed on the worship of the eternal Lord, seeking the highest good for himself and his people.