After defeating formidable enemies—Śālva, Saubha, Dantavakra, and his brother—who were unbearable to others, Kṛṣṇa was celebrated by gods and men alike. Sages, perfected beings, Gandharvas, Vidyādharas, mighty serpents, Apsarās, hosts of ancestors, Yakṣas, Kinnaras, and Cāraṇas all sang His victory, showering Him with flowers. Surrounded by the foremost of the Vṛṣṇis, He entered the beautifully adorned city amidst universal praise. Yet, Kṛṣṇa—the Lord of Yoga, the Blessed One, the Sovereign of the universe—is perceived by those with limited vision as either conquered or victorious, unable to grasp His true nature. Meanwhile, hearing of the impending war between the Kurus and the Pāṇḍavas, Rāma (Balarāma), wishing to remain neutral, departed under the pretext of pilgrimage. After bathing at Prabhāsa and offering satisfaction to gods, sages, ancestors, and men, he journeyed upstream along the Sarasvatī, accompanied by brāhmaṇas. His pilgrimage took him through sacred sites: Pṛthūdaka, Bindusaras, Tritakūpa, Sudarśana, Viśāla, Brahmatīrtha, Cakra, and the eastern Sarasvatī. He followed the Yamunā and then the Gaṅgā, finally reaching Naimiṣa, where sages were engaged in a great sacrificial session. When Rāma arrived, the sages, absorbed in their lengthy sacrifice, welcomed him according to custom. They rose, bowed, and honored him. Accepting their hospitality, Rāma and his attendants took their seats and observed Romaharṣaṇa, the disciple of the great sage, seated among them. However, Romaharṣaṇa did not rise, nor did he offer respectful folded hands, remaining seated as did the other brāhmaṇas. Mādhava (Rāma) was angered by this disrespect. He declared, “This low-born man sits above these brāhmaṇas, the protectors of dharma, and above us as well. Such wicked-mindedness deserves death. Though he became the disciple of a divine sage and thoroughly studied histories, Purāṇas, and dharma-śāstras, knowledge is useless to one undisciplined and vain, just as for an actor who has not mastered himself. I have descended for this very purpose: to slay those who wear the guise of dharma but are most sinful.” Having spoken, the Lord refrained from outright killing, but contemplating, he struck Romaharṣaṇa with a blade of kuśa grass held in his hand. The sages cried out in distress, “O Lord Saṅkarṣaṇa, you have committed a wrongful act! We granted him the seat of Brahmā, 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, you yourself should undertake whatever expiation is proper, without being prompted by another.” Rāma 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, the power of your weapon, and death for us, all remain true.” Rāma declared, “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.” Later, King Parīkṣit spoke, “O venerable one, I wish to hear other heroic deeds of Mukunda, the great soul whose power is infinite, O master. Who, having heard the sacred stories of the praiseworthy Lord even once, would cease listening—except one afflicted by the arrows of desire and ignorant of their true worth? That speech which 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 continued: Thus questioned by Viṣṇurāta (Parīkṣit), the blessed son of Badarāyaṇa, whose heart was immersed in Lord Vāsudeva, spoke. Śuka said: Kṛṣṇa had a brāhmaṇa friend, most learned in the Veda, detached from sense pleasures, peaceful in mind, and self-controlled. Living as a householder, he sustained himself with whatever came by chance. His wife, thin from hunger, was just like him—her clothing in tatters. One day, this devoted wife, with a pale face, approached her impoverished, suffering husband, trembling, and spoke: “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, gently and repeatedly entreated by his wife, the brāhmaṇa thought, “Indeed, the greatest gain is to see the Lord praised in the highest hymns.