With the completion of the great Rājasūya sacrifice, King Yudhiṣṭhira, surrounded by his wives, brothers, ministers, and family, joyfully washed the purifying water from Kṛṣṇa’s feet and, with reverence, bore it upon his own head. In gratitude and honor, he presented Kṛṣṇa with garments of yellow silk and precious ornaments. Overcome with emotion, tears filled his eyes, and he found himself unable to gaze directly at the Lord. Witnessing Kṛṣṇa so honored, the assembled people, their palms joined in respect, bowed to him, crying out, “Victory! Salutations!” as showers of fragrant flowers rained down upon the Lord. Yet, amid this celebration, the son of Damaghoṣa—Śiśupāla—angered by the praise of Kṛṣṇa’s virtues, rose from his seat. Unafraid, he stretched out his arms and spoke harshly to the assembly, making his words known to the Lord. He invoked the Vedic tradition of Satyavatī, declaring, “The Lord is time, insurmountable,” and lamented that even the wisdom of elders can be confounded by the words of a child. Turning to the assembly, he said, “You are the foremost among those who discern worth; do not be swayed by childish speech. All the lords of this assembly have agreed that Kṛṣṇa is worthy of honor. But those who observe austerity, knowledge, and vows, whose impurities are destroyed by wisdom—the supreme sages established in Brahman—are honored even by the guardians of the worlds. How, then, can a cowherd, a disgrace to his lineage, deserve the honor of worship, just as a crow does not deserve the sacred offering? Devoid of caste, order, and family, excluded from all duties, acting as he pleases, lacking in virtues—how can he deserve the honor of worship? Their lineage was cursed by Yayāti and cast out by the virtuous, being ever addicted to vain drinking—how can they deserve the honor of worship? Abandoning lands served by Brahmarṣis, lacking Brahmanical splendor, these outlaws, taking refuge in the difficult-to-cross sea, trouble the people like bandits.” Thus, Śiśupāla spoke many inauspicious words, his fortune lost. Yet the Lord, like a lion hearing the howl of a jackal, remained silent, offering no reply. The unbearable blasphemy of the Lord caused many in the assembly to cover their ears; they rose and left the hall, cursing the king of Cedi in anger. For one who hears blasphemy of the Lord or His devotees and does not leave that place falls from virtue, even if once pious. The sons of Pāṇḍu, along with the kings of Matsya, Kekaya, and Sṛñjaya, rose in fury, weapons drawn, intent on slaying Śiśupāla. Unmoved, the king of Cedi seized his sword and shield, rebuking those who sided with Kṛṣṇa. At that moment, the Lord Himself stood, restraining His supporters, and, with anger, severed the head of His falling enemy with the razor-edged discus. A great tumult erupted as Śiśupāla was slain; his followers, seeking only to save their lives, fled in all directions. Then, as all watched, a radiant light emerged from the body of the king of Cedi and entered Vāsudeva, like a meteor falling from the sky to earth. Though his mind had been inflamed by enmity over three lifetimes, meditating upon Kṛṣṇa, he became absorbed in that very being—for indeed, one's state of mind is the cause of future birth. Afterward, King Yudhiṣṭhira gave abundant gifts to the officiating priests and assistants, honoring all according to the prescribed rites, and performed the concluding bath of the sacrifice. Krishna, Lord of the masters of yoga, stayed for a few months at the request of his friends. Then, having taken leave of the king—though Yudhiṣṭhira wished him to stay—the Lord, Devakī’s son, departed with his wives and ministers to his own city. Thus, the tale of the two residents of Vaikuṇṭha, whose repeated births were caused by a brāhmaṇa’s curse, has been told in detail. Having bathed at the conclusion of the Rājasūya sacrifice, King Yudhiṣṭhira shone in the midst of 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 bear the great prosperity of the son of Pāṇḍu. Whoever recites these deeds of Viṣṇu—the slaying of Śiśupāla, the king’s liberation, and the great sacrifice—is freed from all sins. Thus ends the seventy-fourth chapter, entitled “The Slaying of Śiśupāla,” in the second half of the Tenth Book of the Śrīmad Bhāgavata Mahāpurāṇa, the scripture for the paramahaṃsas. The king then inquired: “O brāhmaṇa, seeing the grand Rājasūya sacrifice of Ajātaśatru, all the assembled kings, gods, and men rejoiced. Except for Duryodhana, everyone was delighted. O Lord, we have heard this—please tell us the reason for it.” Śrī Bādarāyaṇi replied: At your great ancestor’s Rājasūya sacrifice, his relatives, bound by affection, busied themselves in various services. Bhīma managed the kitchen, Suyodhana the treasury; Sahadeva oversaw the worship, and Nakula procured the materials. Arjuna attended to the elders, Krishna washed the feet, Drupada’s daughter served the food, and noble Karṇa distributed gifts. Yuyudhāna, Vikarṇa, Hārdikya, Vidura and others, the sons of Bāhlīka, Bhūri, and the Santardanas—all were assigned various duties. All those appointed to tasks in the great sacrifice acted with the desire to please the king. When the officiating priests, assistants, and best of friends had been duly honored with gifts, sweet words, and proper hospitality, and when the Lord of the Sātvatas had entered the sacrificial arena after slaying Śiśupāla, they performed the concluding bath in the celestial river. The festival resounded with the music of the mridanga, conch, panava, dhundhuri, anaka, and gomukha. Joyful dancers danced, and groups of singers sang; the sound of the vina, flute, and clapping rose up and touched the heavens. Kings adorned with golden garlands departed, riding elephants and chariots decorated with colorful banners and flags, accompanied by their splendidly adorned warriors. Thus, the Rājasūya sacrifice ended in joy and splendor, with all but Duryodhana rejoicing in the prosperity and glory of King Yudhiṣṭhira and the presence of Lord Krishna.