Where, indeed, can grief, delusion, or fear—born of ignorance—find a place in one whose wisdom is unbroken, whose knowledge and lordship remain undiminished? By serving the Lord’s feet and gaining self-knowledge, the wise destroy the beginningless bondage of self-delusion. They attain their own infinite sovereignty—how could confusion touch one who has reached the Supreme? Now, as Shalva attacked with a torrent of weapons, Krishna, ever-mighty and unwavering in valor, responded with his own arrows. He shattered Shalva’s armor, bow, and crown, and with his mace, he smashed the formidable Saubha fortress of his enemy. Struck by Krishna’s mace, the Saubha, crushed by his hand, fell into the water in a thousand pieces. Abandoning the ruined fortress, Shalva seized his mace, stood upon the earth, and swiftly charged at Achyuta. As Shalva rushed forward, mace raised, Krishna severed his arm with a razor-sharp arrow. Then, taking up his wondrous discus, blazing like the sun at the end of time, Krishna prepared to slay Shalva, who shone like the sun rising from the eastern mountain. With that very discus, Hari struck off the head of the master of illusions—adorned with earrings and crown—just as Indra once slew Vritra with his thunderbolt. Then, among men, arose cries of “Alas!” When that wicked one fell and the Saubha fortress was destroyed by Krishna’s mace, celestial drums resounded in the sky, played by the hosts of gods. Dantavakra, in anger, came forward to avenge his friend. Thus ends the seventy-seventh chapter, called “The Slaying of Shalva,” in the sacred Bhagavata Purana. The next chapter begins: The killing of Dantavakra and Viduratha, and the beheading of Suta by Balarama. Shuka continued: The wickedness of Shishupala, Shalva, Paundraka, and others—even after they had departed this world—was met by Krishna with transcendental friendship. Then, a single foot-soldier, furious and wielding a mace, shaking the earth as he came, was seen approaching with immense strength. Seeing him advance, Krishna quickly seized his own mace, leapt down from his chariot, and confronted him like the ocean meeting the shore. Raising his mace, the Kārūṣa, arrogant with pride, spoke to Mukunda: “By fortune, by great fortune, you have today come within my sight. You are our maternal uncle, O Krishna, yet you seek to kill me, your friend and ally. Therefore, O fool, I shall strike you down with my mace, hard as a thunderbolt. Then I shall be free of my debt, O friend of friends, by slaying an enemy who appears as a relative—just as one destroys a disease dwelling in the body.” Thus, with harsh words that stung like goads, he assailed Krishna as one would prod an elephant, and struck him on the head with his mace, roaring like a lion. Yet, though struck on the battlefield, the foremost of the Yadus did not move. Krishna, with his own mace Kaumodakī, struck him in the chest. His heart shattered by the blow, blood gushed from his mouth; his hair, arms, and legs spread out, he fell lifeless to the ground. Then, a most subtle and wondrous light entered Krishna, as all beings looked on—just as had happened at the slaying of Shishupala. Viduratha, his brother, overwhelmed with grief, came forward with sword and shield, breathing heavily, intent on killing Krishna. As he rushed forward, Krishna, with his discus whose edge is sharp as a razor, cut off his head—along with its crown and earrings. Thus, having slain Shalva, Saubha, Dantavakra, and his brother—foes unbearable to others—Krishna was praised by gods and men, by sages, perfected beings, Gandharvas, Vidyādharas, great serpents, Apsarās, hosts of ancestors, Yakṣas, Kinnaras, and Cāraṇas. His victory was sung by them, and he was showered with flowers. Surrounded by the foremost of the Vṛṣṇis, he entered the adorned city. Thus Krishna, the Lord of Yoga, the Blessed One, Lord of the universe, is perceived by those of animal vision as being either conquered or victorious. Hearing of the preparations for war between the Kurus and the Pāṇḍavas, Balarama, under the pretext of pilgrimage, departed, remaining neutral. Having bathed at Prabhāsa and satisfied the gods, sages, ancestors, and men, he traveled upstream along the Sarasvatī, accompanied by brāhmaṇas. He visited Pṛthūdaka, Bindusaras, Tritakūpa, Sudarśana, Viśāla, Brahmatīrtha, Cakra, and the eastern Sarasvatī. Then, following the Yamunā and the Gaṅgā, he went to Naimiṣa, where the sages were engaged in a great sacrificial session. Seeing him arrive, the sages, engaged in their long sacrifice, welcomed him according to custom, rose up, bowed, and honored him. Thus honored, together with his attendants, and having accepted the offered seat, Balarama beheld Romaharṣaṇa, the disciple of the great sage, seated among them. But seeing the sūta who did not rise, nor offer respectful folded hands, but remained seated, as did those brāhmaṇas, Mādhava became angry as he looked upon them. “Because this low-born man sits above these brāhmaṇas, the protectors of dharma, and above us as well, this wicked-minded one deserves death. Though he has become the disciple of the divine sage and has thoroughly studied many histories, Purāṇas, and all the dharma-śāstras—for one who is undisciplined and unrestrained, who vainly considers himself learned, such knowledge is of no virtue, just as for an actor who has not mastered himself. Indeed, for this very purpose have I descended into this world: those who wear the guise of dharma but are most sinful are to be slain by me.” Having spoken thus, the Lord refrained even from the killing of the wicked; yet, contemplating, he struck Romaharṣaṇa with a blade of kuśa grass held in his hand. All the sages, their minds distressed, cried out in lamentation, “O Lord Saṅkarṣaṇa, you have committed a wrongful act! O descendant of Yadu, we had granted him the seat of Brahmā, and life and freedom from fatigue for the duration of this sacrifice. Unknowingly, you have committed brahma-hatya, O master of yoga; even your name is not exempt from the law. If this act will purify the sin of brahma-hatya, O purifier of the worlds, then you yourself should undertake whatever expiation is proper, without being prompted by another.