As the fierce adversary rushed forward in battle, Kṛṣṇa, wielding his razor-sharp discus, swiftly severed his head—along with its crown and earrings—before the eyes of the king. With this act, Kṛṣṇa had vanquished Śālva, Saubha, Dantavakra, and his brother, formidable foes whom none other could withstand. His triumph was celebrated by gods and men alike, and further praised by sages, perfected beings, Gandharvas, Vidyādharas, mighty serpents, Apsarās, ancestors, Yakṣas, Kinnaras, and Cāraṇas. Their songs of victory filled the air, and showers of fragrant flowers rained upon him. Surrounded by the foremost of the Vṛṣṇis, Kṛṣṇa entered the splendidly adorned city, acclaimed by all. Yet, Kṛṣṇa, the Lord of Yoga and the Blessed One, who is the master of the universe, is perceived differently by those whose vision is limited: some see him as conquered, others as victorious, depending on their own understanding. Meanwhile, upon hearing of the impending war between the Kurus and the Pāṇḍavas, Rāma, under the guise of pilgrimage and choosing neutrality, departed. After bathing at Prabhāsa and offering satisfaction to the gods, sages, ancestors, and men, he traveled upstream along the sacred Sarasvatī, accompanied by brāhmaṇas. On his journey, he visited holy sites: Pṛthūdaka, Bindusaras, Tritakūpa, Sudarśana, Viśāla, Brahmatīrtha, Cakra, and the eastern Sarasvatī. He followed the Yamunā and then the Gaṅgā, finally arriving at Naimiṣa, where the sages were deeply engaged in a long sacrificial session. Upon Rāma’s arrival, the sages, absorbed in their sacrifice, rose to greet him according to custom. They bowed and honored him, offering him a seat, which he accepted along with his attendants. As he looked around, he saw Romaharṣaṇa, the disciple of the great sage, seated among them. However, Romaharṣaṇa did not rise, nor did he offer respectful folded hands; he remained seated, as did the brāhmaṇas. Mādhava’s anger was kindled at this disrespect. He spoke, declaring that this low-born man, sitting above brāhmaṇas—the protectors of dharma—and above himself, deserved death for his wicked-mindedness. Despite being the disciple of a divine sage and having thoroughly studied histories, Purāṇas, and dharma-śāstras, Romaharṣaṇa’s lack of discipline rendered his knowledge useless, just as an actor who has not mastered himself. Mādhava proclaimed that he had descended into the world precisely to slay those who wear the guise of dharma but are truly sinful. Yet, after speaking thus, the Lord refrained from outright killing him. Instead, he struck Romaharṣaṇa with a blade of kuśa grass held in his hand. The sages, 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.” The Blessed Lord replied, “I shall perform the prescribed expiation for the killing, desiring the welfare of the world; let the same rule be established as in the first age. Long life, strength, and senses were promised to him; what you have spoken, I shall accomplish by my yogic power.” The sages agreed, “Let it be so, O Rāma, that your word, and the power of your weapon, and death for us, all remain true.” The Lord then said, “The self is indeed born as the son—so declares the Veda; therefore, let his son be the speaker, endowed with life, senses, and strength. What is your wish, O best of sages? Speak, and I shall do it. Consider well, O wise ones, how I may atone for my unknowing act.” The sages responded, “There is a fierce demon named Balvala, son of Ilvala; he comes at every festival and defiles our sacrifice. O descendant of Daśārha, slay that wicked one for us—that is our highest wish. He showers pus, blood, excrement, urine, liquor, and flesh upon us.” They further instructed, “Then, having left the land of Bharata with a steady mind, after wandering for twelve months and bathing at holy places, you will become purified.” At this point, King Parīkṣit addressed the sage, “O venerable one, I wish to hear other heroic deeds of Mukunda, the great soul whose power is infinite. Who, having heard the sacred stories of the praiseworthy Lord even once, would cease listening—except one deeply afflicted by the arrows of desire and ignorant of their true worth? That speech by which one praises His qualities, those hands that perform His deeds, that mind which remembers Him dwelling among all beings, and those ears that hear His holy stories—these alone are truly speech, hands, mind, and ears. That head is truly a head which bows to Him who bears both forms; those eyes alone see which behold Him; those limbs are truly limbs which always serve the water that has washed the feet of Viṣṇu or His devotees.” Sūta then said, “Thus questioned by Viṣṇurāta, the blessed son of Badarāyaṇa, whose heart was immersed in the Lord Vāsudeva, spoke.” Śuka continued, “Kṛṣṇa had a certain brāhmaṇa friend, most learned in the Veda, detached from sense pleasures, peaceful in mind, and self-controlled. Living as a householder, sustaining himself with whatever came by chance, his wife, thin from hunger, was just like him—her clothing in tatters. That devoted wife, with a pale face, approached her suffering husband, trembling, and spoke to him: ‘O brāhmaṇa, is not the Lord, the husband of Śrī herself, your friend? He is devoted to the brāhmaṇas, the refuge of all, and the exalted Lord of the Sātvatas. Go to Him, O blessed one, who is the supreme shelter of the virtuous. He will surely give abundant wealth to you, the householder, who is in distress. He now resides in Dvārakā as the Lord of the Bhojas, Vṛṣṇis, and Andhakas. Even as He remembers His lotus feet, He offers Himself to His devotees. Why would the teacher of the world not grant the desired objects, even those not sought, to one who worships Him?’” Thus, the sacred narrative flows, revealing the glory of the Lord and the devotion of His followers.