As the grand Rājasūya sacrifice was underway, a moment of great tension arose. It is said that anyone who hears blasphemy of the Lord or His devotees, and does not leave that place, loses all virtue, no matter how pious they once were. In the midst of the assembly, Śiśupāla, king of Cedi, began to insult Lord Krishna. The sons of Pāṇḍu—Yudhiṣṭhira, Bhīma, Arjuna, Nakula, and Sahadeva—along with the kings of Matsya, Kekaya, and Sṛñjaya, rose up in anger, weapons drawn, ready to slay Śiśupāla for his offense. Yet Śiśupāla remained undisturbed. He took up his sword and shield, rebuking the kings who sided with Krishna, challenging them openly in the assembly. At that moment, Lord Krishna Himself stood, restraining His own supporters. With divine anger, He hurled His razor-edged discus and severed the head of His enemy, Śiśupāla, as he fell. A great tumult erupted in the hall. The kings who had followed Śiśupāla, fearing for their lives, fled in all directions. As all watched, a radiant light emerged from Śiśupāla’s body and entered Lord Vāsudeva, like a meteor falling from the sky to earth. Śiśupāla, whose mind had been inflamed by enmity over three lifetimes, had meditated constantly upon Krishna. Thus, absorbed in that very being, he attained liberation—for the state of one’s mind determines the next birth. The emperor Yudhiṣṭhira, honoring tradition, gave abundant gifts to the officiating priests and assistants, properly honoring all according to prescribed rites. He then performed the concluding bath of the sacrifice. Krishna, Lord of yoga masters, remained for a few months at the request of His friends, sharing in their joy. Eventually, having taken leave of the king—though Yudhiṣṭhira wished Him to stay longer—Krishna, son of Devakī, departed with His wives and ministers to His own city. The story of Śiśupāla’s slaying, his liberation, and the great sacrifice, is the tale of the two residents of Vaikuṇṭha who were repeatedly born due to a brāhmaṇa’s curse. After the ritual bath, King Yudhiṣṭhira shone in the midst of brāhmaṇas and kṣatriyas, radiant like the lord of the gods. All the gods, men, and celestial beings, honored by the king, joyfully returned to their own abodes, singing praises of Krishna and the sacrifice. All rejoiced—except Duryodhana, the sinful embodiment of Kali among the Kurus, who could not bear the prosperity of Yudhiṣṭhira. 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 chapter, 'The Slaying of Śiśupāla,' in the Śrīmad Bhāgavata Mahāpurāṇa, the scripture for the paramahaṃsas. King Parīkṣit then asked, “O brāhmaṇa, at the grand Rājasūya sacrifice of Ajātaśatru, all the assembled kings, gods, and men rejoiced. Except for Duryodhana, all were joyful. O Lord, please tell us the reason for this.” 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 attended to the worship, and Nakula procured the necessary materials. Arjuna cared for the elders, Krishna Himself washed the feet, Draupadī served the food, and noble Karṇa distributed gifts. Yuyudhāna, Vikarṇa, Hārdikya, Vidura, the sons of Bāhlīka, Bhūri, the Santardanas, and many others were assigned various duties. All acted with the desire to please the king. When the priests, assistants, and friends had been duly honored with gifts, sweet words, and hospitality, and when Krishna had entered the sacrificial arena after slaying Śiśupāla, they performed the concluding bath in the celestial river. The festival resounded with the mridanga, conch, panava, dhundhuri, anaka, and gomukha—many instruments playing joyfully. Dancers danced, singers sang, and the sounds of vina, flute, and clapping rose up to touch the heavens. Kings adorned with golden garlands departed, riding elephants and chariots decorated with colorful banners and flags, accompanied by their splendidly adorned warriors. The Yadus, Sṛñjayas, Kambojas, Kurus, Kekayas, and Kosalas led their armies, shaking the earth as they proceeded to the sacrifice. Distinguished sages, officiants, and the best of the twice-born were praised by gods, sages, ancestors, and gandharvas, who showered flowers. Men and women, adorned with fragrant garlands, ornaments, and fine garments, playfully sprinkled each other and enjoyed various delights. Women, smeared with oil, ghee, fragrant powders, turmeric, and saffron, playfully rubbed and enjoyed with the men. Protected by their men, the queens went out unnoticed, like divine ladies in celestial chariots. As their maternal relatives and friends sprinkled them, their faces shone with bashful smiles. Together with their friends, the queens enthusiastically sprinkled the gods; their garments wet, bodies and breasts exposed, garlands falling, they stirred the minds of those with impure thoughts by their charming play. The emperor, mounted on a chariot drawn by fine horses and adorned with gold, shone among his wives, like the lord of a sacrifice among its rituals. After the ritual bath with his wives, the officiants, having purified themselves, bathed him in the Ganges together with Krishna. Divine drums resounded alongside human drums; gods, sages, ancestors, and humans showered flowers. All men, of every class and stage of life, bathed there, for even those guilty of great sins were instantly freed from impurity. The king, splendidly adorned in fine silk, honored the officiants, sages, and brahmins with ornaments and garments. Devoted to Narayana, he repeatedly honored his relatives, acquaintances, kings, friends, and all others. The people shone with divine radiance, wearing jeweled earrings, garlands, turbans, jackets, fine cloth, and precious necklaces. The women, adorned with pairs of earrings and groups of bangles, their faces beautiful, shone with golden girdles. Thus, the Rājasūya sacrifice concluded in joy and splendor, a celebration of righteousness and the glory of Krishna.