In the midst of a grand assembly, it was declared that the Supreme, unborn One—He who is alone and without a second—pervades this entire universe in its non-duality. By His own will, He creates, sustains, and destroys the worlds. He is the observer and orchestrator of all actions; all that is sought—whether dharma, artha, or any supreme good—arises from Him alone. Therefore, it was proclaimed, let the highest honor be given to the great Kṛṣṇa. In honoring Him, one simultaneously honors all beings and the very self. To Kṛṣṇa, who is the soul of all, who sees nothing else, who is peaceful and complete, should honor be given by those desiring the infinite fruit of giving. After speaking these words, Sahadeva, knowing Kṛṣṇa’s greatness, fell silent. The assembly of noble men praised him, exclaiming, “Excellent, excellent!” Hearing the brāhmaṇa’s words and understanding the hearts of those gathered, King Yudhiṣṭhira, delighted and overwhelmed with affection, honored Hṛṣīkeśa. He washed the purifying water from Kṛṣṇa’s feet, and, together with his wives, brothers, ministers, and family, joyfully bore it upon his head. Kṛṣṇa was honored with garments of yellow silk and precious ornaments; the king’s eyes filled with tears, unable to bear gazing directly upon Him. All the people, seeing Kṛṣṇa thus honored, bowed with joined palms, crying, “Victory! Salutations!” as showers of flowers fell upon Him. Yet, among the assembly, the son of Damaghoṣa, Śiśupāla, angered by the praise of Kṛṣṇa’s qualities, rose from his seat. Stretching out his arms, unafraid, he spoke harsh words to the assembly, making his grievances known to the Lord. He invoked the Vedic tradition of Satyavatī, declaring, “The Lord is time, insurmountable,” and remarked that even the wisdom of elders can be confounded by the words of a child. He urged the assembly not to be swayed by childish speech, insisting that all the lords had agreed Kṛṣṇa was worthy of honor. But then, Śiśupāla challenged: those who observe austerity, knowledge, and vows—whose impurities are destroyed by wisdom—are the supreme sages honored even by the guardians of the worlds. How, then, could a cowherd, a disgrace to his lineage, deserve worship, just as a crow does not deserve the sacred offering? He claimed Kṛṣṇa was devoid of caste, order, and family, excluded from all duties, acting as he pleased, lacking virtues. He recalled how their lineage was cursed by Yayāti and cast out by the virtuous, addicted to vain drinking, and thus undeserving of honor. He accused them of abandoning lands served by Brahmarṣis, lacking Brahmanical splendor, and troubling people like bandits after taking refuge beyond the sea. Śiśupāla spoke many inauspicious words, his fortune lost. But the Lord, like a lion hearing the howl of a jackal, remained silent. The assembly, unable to bear the blasphemy against the Lord, covered their ears, left the hall, and angrily cursed the king of Cedi. It was said that anyone who hears blasphemy of the Lord or His devotees without leaving that place falls from virtue, even if previously pious. Then, the sons of Pāṇḍu, together with the kings of Matsya, Kekaya, and Sṛñjaya, rose up in anger, weapons in hand, intent on slaying Śiśupāla. Śiśupāla, undisturbed, took up sword and shield, rebuking those who sided with Kṛṣṇa. At that moment, the Lord Himself rose, restraining His own supporters, and, with anger, severed the head of His enemy with the razor-edged discus. A great tumult erupted as Śiśupāla was slain; his follower-kings, seeking to save their lives, fled in all directions. Then, a radiant light emerged from the body of the king of Cedi and entered Vāsudeva, witnessed by all, like a meteor falling from heaven to earth. With a mind inflamed by enmity accumulated over three lifetimes, meditating upon Kṛṣṇa, Śiśupāla became absorbed in Him; for indeed, one’s state of mind determines future birth. The emperor then gave abundant gifts to the officiating priests and assistants, honoring all according to the prescribed rites, and performed the concluding bath of the sacrifice. Having completed the king’s sacrifice, Krishna, Lord of the masters of yoga, stayed for a few months at the request of His friends. Afterward, though the king wished Him to stay, the Lord, Devakī’s son, departed with His wives and ministers to His own city. Thus, the story of the two residents of Vaikuṇṭha—their repeated births due to a brāhmaṇa’s curse—was narrated in full. Having bathed at the conclusion of the Rājasūya sacrifice, King Yudhiṣṭhira shone among brāhmaṇas and kṣatriyas like the lord of the gods. All the gods, men, and celestial beings, honored by the king, joyfully returned to their own abodes, praising Krishna and the sacrifice. Only Duryodhana, the sinful embodiment of Kali among the Kurus, could not tolerate the great prosperity of the son of Pāṇḍu. Whoever recites these deeds of Viṣṇu—including the slaying of Śiśupāla, the king’s liberation, and the great sacrifice—is freed from all sins. Thus ends the seventy-fourth chapter, “The Slaying of Śiśupāla,” in the second half of the Tenth Book of the Śrīmad Bhāgavata Mahāpurāṇa, the scripture for the paramahaṃsas. Afterward, King Parīkṣit asked, “O brāhmaṇa, seeing the grand Rājasūya sacrifice of Ajātaśatru, all the assembled kings, gods, and men rejoiced. Except for Duryodhana, all were joyful; O Lord, we have heard this—please tell us the reason.” Śrī Bādarāyaṇi replied: At your great ancestor’s Rājasūya sacrifice, his relatives, bound by affection, were engaged in various services. Bhīma managed the kitchen, Suyodhana oversaw the treasury, Sahadeva was in charge of the worship, and Nakula procured the materials. Arjuna attended to the elders, Krishna washed the feet, Drupada’s daughter served the food, and Karṇa, noble-minded, distributed gifts.