Salutations were offered to the Supreme Lord, the knower of all that is subtle and manifest, the overseer of the universe, who perceives both the seen and the unseen, and who beholds the cause of all that exists. Though untouched by the qualities of nature, He presides over the birth, existence, and dissolution of the world, upholding the irresistible force of time, awakening the diverse natures within all beings, and, through His unwavering glance, enacts His wondrous play. To Him, the forms that appear throughout the three worlds—some tranquil, some restless, some born of delusion—are all dear, especially the peaceful ones. Now, out of desire to uphold righteousness, those of Indra’s lineage strive to protect the virtuous. A ruler should bear patiently even a single offense committed by a subject, and, with a tranquil mind, forgive those who act in ignorance. The wives of the serpent, distressed, pleaded, “Grant us your mercy, O Lord, for the serpent is giving up his life. Restore to us our husband, who is our very life, for we are wretched and deserving of compassion. Command us, your maidservants, what we must do, so we may faithfully carry out your order, for one who does so is freed from all fear.” Śuka continued: Thus praised by Kaliya’s wives, the Lord released the unconscious serpent, whose head had been crushed beneath His feet. Regaining his senses and breath, Kaliya slowly looked upon Hari. Struggling to breathe, weak and distressed, he spoke to Krishna with folded hands: “We are wicked by birth, O Lord, enveloped in darkness and ancient anger. This nature is hard to abandon, for it is the false grasping common to all beings. You, O Creator, have fashioned this universe, distributing its qualities so that all its natures, powers, energies, forms, seeds, and inclinations arise from you. Among these, we serpents are born with fierce anger. How can we abandon your māyā, which is so difficult to give up, when we ourselves are deluded by it? You are the cause of all, omniscient Lord of the universe. Whether you grant us mercy or punishment, do as you deem fit.” Śuka said: Hearing these words, the Lord, appearing in human form, spoke, “You must not remain here, O serpent. Go to the ocean without delay. Leave this river to be enjoyed by cows, men, and your own kin—your children and wives. Whoever among mortals remembers this instruction I have given you and recites it at both twilights will not suffer fear from you. Whoever bathes here, where I have played, and offers water to the gods and others, then fasts and worships me, remembering me, will be freed from all sins. When you left the island of Ramanaka and took refuge in this lake, Suparna did not devour you out of fear, for you bear my foot-mark.” The sage continued: Thus addressed by Krishna, whose deeds are wondrous, Kaliya was worshipped joyfully and respectfully by his wives. They honored the Lord with divine garments, garlands, precious jewels and ornaments, fragrant ointments, and a great garland of lotuses. Having worshipped Krishna, the Lord of the universe, and pleased the Garuda-bannered One, they circumambulated Him and offered their respectful salutations. Then, with his wives, friends, and sons, Kaliya departed for the island in the ocean. At that moment, by the grace of the Lord who played in human form, the Yamuna became free of poison. Kaliya, grateful, worshipped the Lord with incense, perfumes, and other offerings, chanting the twelve-syllable mantra. Meanwhile, Sūta continued: There, the king saw a cow and a bull being beaten as if they were helpless, and he saw a low-born man holding a club—a disgrace to royalty. The bull, white as a lotus stalk, trembled in fear, shaking and standing on one leg, weakened by blows from the Śūdra. The cow, who once gave warm milk, was now distressed, severely struck by the feet of the Śūdra, separated from her calf, her face tearful, emaciated, and longing for grass. Mounted on his chariot adorned with golden fittings, the king, with a deep, thunderous voice and his bow raised, questioned them: “Who are you who, in this world under my protection, unjustly harms the weak? Though you appear as a king, your actions are like those of an actor, not a twice-born. You, who attack the innocent in secret, deserve to be killed, now that Krishna has departed far away with the bearer of the Gandiva bow. Or are you, white as a lotus stalk and walking with diminished feet, a deity in the form of a bull, causing us distress? Never, while the earth was embraced by the mighty arms of the Kaurava kings, did grief afflict living beings here, except through you. “O daughter of Surabhi, do not grieve here; let your fear of the low-born vanish. Do not weep, mother; may auspiciousness be yours. I am the punisher of the wicked. In whose kingdom all subjects suffer, both the wicked and the good, that intoxicated ruler loses his fame, lifespan, fortune, and path. This is the supreme duty of kings: to subdue the afflicted and punish their tormentors. Therefore, I shall kill this most wicked enemy of living beings. “Who has cut off your three legs, O daughter of Surabhi, you four-footed one? May such as you never exist in the realm of kings who follow Krishna. Tell me, O bull, may auspiciousness be yours, who is the cause of the disfigurement of the innocent, the defamer of the fame of the sons of Pritha. One who inflicts harm on the innocent and spreads fear everywhere—only when the wicked are subdued is the welfare of the virtuous ensured. He who, though innocent among beings, commits offenses without restraint—I shall seize his arm directly, even if he is mortal and wears a bracelet. For the king, the highest duty is to uphold his own dharma, to govern others according to the scriptures, and not to deviate from the path in adversity.” Then Dharma, in the form of the bull, replied: “Your words, O son of Pandu, are fitting for one who grants safety to the afflicted, for whom Lord Krishna was messenger and leader, owing to their virtues. We do not ourselves possess the seeds of suffering, O best among men; we are bewildered by the divisions in speech and do not recognize that person. Some, clad in speculative opinions, declare the self to be the self; others say it is fate, some say it is action, and others claim nature as the master.