In the great assembly, as the Rājasūya sacrifice reached its height, voices rang out, echoing the ancient wisdom of the Vedas. The tradition of Satyavatī declared, “The Lord is time itself, insurmountable.” Yet, it was noted with humility that even the wisdom of elders can sometimes be unsettled by the innocent words of a child. One among the assembly, recognized as the foremost in discerning true worth, was urged not to be swayed by childish speech. All the noble lords present had unanimously agreed that Kṛṣṇa alone was worthy of the highest honor. The assembly was filled with those who had mastered austerity, knowledge, and strict vows—supreme sages established in Brahman, honored even by the guardians of the worlds. Yet, a voice rose in dissent, questioning how, above all these lords, a mere cowherd—deemed a disgrace to his lineage—could deserve the honor of worship, just as a crow is unworthy of the sacred offering. The accuser further derided Kṛṣṇa, claiming he was devoid of caste, order, and family, excluded from all duties, acting as he pleased and lacking in virtues. He recalled how their lineage had been cursed by Yayāti and cast out by the virtuous, being ever addicted to vain drinking, and thus, unworthy of honor. The accusations continued, painting Kṛṣṇa’s people as those who had abandoned lands served by Brahmarṣis, lacking Brahmanical splendor, and living as outlaws who had taken refuge across the sea, troubling the people like bandits. Thus, many inauspicious words were spoken by this king, his fortune lost. Yet, the Lord, majestic as a lion hearing the howl of a jackal, remained silent and did not reply. But the assembly could not bear the blasphemy against the Lord. The members covered their ears, left the hall in anger, and cursed the king of Cedi, Śiśupāla. For it is said that anyone who, hearing blasphemy of the Lord or His devotees, does not leave that place, falls from virtue, no matter their previous piety. At this, the sons of Pāṇḍu, along with the kings of Matsya, Kekaya, and Sṛñjaya, rose up in fury, weapons in hand, intent on killing Śiśupāla. The king of Cedi, however, stood undisturbed, sword and shield in hand, rebuking those who sided with Kṛṣṇa. At that very moment, the Lord Himself rose and, restraining His own supporters, with divine wrath, severed the head of His enemy with His razor-edged discus. A great tumult arose as Śiśupāla fell; his followers, terrified, fled in all directions. Before all present, a radiant light emerged from Śiśupāla’s body and entered Vāsudeva, just as a meteor falls from the heavens to earth. Śiśupāla, consumed by enmity over three lifetimes, had meditated constantly upon Kṛṣṇa—though in hatred—and thus became absorbed in Him, for one’s state of mind at death determines the next birth. With the sacrifice complete, abundant gifts were given to the priests and assistants, all honored according to the prescribed rites, and the emperor performed the concluding bath of the sacrifice. Kṛṣṇa, Lord of the yogīs, stayed for a few months at the request of His friends. Eventually, after taking leave of the king—though the king wished Him to remain—the Lord, Devakī’s son, departed with His wives and ministers to His own city. Thus was narrated the story of the two residents of Vaikuṇṭha, whose repeated births were due to a brāhmaṇa’s curse. Having bathed at the conclusion of the Rājasūya sacrifice, King Yudhiṣṭhira shone in the midst of the assembly of brāhmaṇas and kṣatriyas, like the lord of the gods himself. All the gods, men, and celestial beings, honored by the king, joyfully returned to their own abodes, praising Kṛṣṇa and the great sacrifice. Yet, among the Kurus, only Duryodhana—the sinful embodiment of Kali—could not endure the prosperity of Yudhiṣṭhira, 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, “The Slaying of Śiśupāla,” in the second half of the Tenth Book of the Śrīmad Bhāgavata Mahāpurāṇa, the scripture of the paramahaṃsas. King Parīkṣit then inquired: “O brāhmaṇa, at the Rājasūya sacrifice of Ajātaśatru, all the assembled kings, gods, and men rejoiced. Except for Duryodhana, all were filled with joy. O Lord, we have heard this—please tell us the reason.” Śrī Bādarāyaṇi replied: At the sacrifice, the relatives of the king, bound by affection, engaged in various services. Bhīma managed the kitchen, Suyodhana was in charge of the treasury, Sahadeva oversaw the worship, and Nakula procured the necessary materials. Arjuna attended to the elders, Kṛṣṇa washed the feet of the guests, Drupada’s daughter served the food, and noble Karṇa distributed gifts. Yuyudhāna, Vikarṇa, Hārdikya, Vidura, the sons of Bāhlīka, Bhūri, and the Santardanas—all performed their assigned duties. Thus, all those appointed to various tasks acted with the sole desire to please the king. When the priests, assistants, and best friends had been honored with gifts, sweet words, and 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 mridangas, conches, panavas, dhundhuris, anakas, and gomukhas. Joyful dancers performed, singers sang sweetly, and the sounds of vīṇās, flutes, and clapping rose up to the heavens. Kings, adorned with golden garlands, departed on elephants and chariots decorated with colorful banners, accompanied by their splendidly adorned warriors. The Yadus, Sṛñjayas, Kambojas, Kurus, Kekayas, and Kosalas, leading their armies, shook the earth as they proceeded in procession. The distinguished sages, officiants, and the best of the twice-born, chanting Vedic hymns, were praised by gods, sages, ancestors, and gandharvas, who showered them with flowers. Men and women, adorned with fragrant garlands, ornaments, and fine garments, playfully sprinkled each other and delighted in various pleasures. The women, smeared with oil, cow’s ghee, fragrant powders, turmeric, and rich saffron, playfully rubbed and enjoyed with the men. Thus, the Rājasūya sacrifice concluded in joy and splendor, with all beings praising Kṛṣṇa and the righteous king.