The Blessed Lord addressed Vṛkāsura, saying, “If what you say is true, then we cannot trust the words of one who, because of Daksha’s curse, has fallen to a demonic state and become lord over ghosts and spirits.” He continued, “But if, O lord of the Dānavas, you truly have faith in Śambhu, the Teacher of the Universe, then place your hand upon your own head and let the truth of his words be revealed.” He further advised, “If there is any falsehood in Śambhu’s words, O best of Dānavas, then you must abandon him, for one who speaks falsely should never be followed again.” Caught in the Lord’s clever and artful speech, Vṛkāsura’s mind became bewildered. Forgetting himself, he foolishly placed his hand on his head. In that very instant, his head split apart and he fell to the ground like a slaughtered ox. The heavens erupted with cries of “Victory!”, “Homage!”, and “Well done!” as gods, sages, ancestors, and gandharvas rejoiced. Showers of flowers rained down, celebrating the destruction of the wicked Vṛkāsura, and Śiva was freed from his distress. Then the Supreme Person spoke to the liberated Lord of the Mountain, Śiva: “O great god, O divine one, this wicked being has been destroyed by his own evil.” The Lord continued, “Who among the great can survive after committing sin? And what hope is there for one who offends the Teacher of the World, the Guru of the Universe?” He proclaimed, “Whoever recounts or hears this deliverance of the Lord of the Mountain by the Supreme Self, Hari, whose power is unfathomable, is freed from the cycle of birth and death, as are their enemies.” Some time later, on the banks of the Sarasvatī River, a gathering of sages performed a great sacrifice. Among them, a debate arose: “Of the three Lords—Brahmā, Viṣṇu, and Śiva—who is the greatest?” Eager to resolve this question, they sent Bhṛgu, the son of Brahmā, to discover the truth. Bhṛgu first approached the assembly of his father, Brahmā. As a test, he did not bow or offer praise. Brahmā became angry, his brilliance blazing, but being master of himself, he restrained his wrath, just as a creator holds back fire with water from his own source. Next, Bhṛgu went to Mount Kailāsa, where Maheśvara, Śiva, joyfully rose to embrace his brother. But Bhṛgu, still testing, did not return the embrace, considering it disrespectful. Śiva’s eyes blazed with anger, and he raised his trident to strike. Only the gentle words of the goddess, falling at his feet, calmed him. Bhṛgu then journeyed to Vaikuṇṭha, the abode of Janārdana, Viṣṇu. There, he struck the Lord, who was resting with Śrī on his chest, with his foot. Instantly, Viṣṇu, refuge of the virtuous, rose with Lakṣmī and descended from his bed. Bowing his head, he welcomed Bhṛgu: “O Brāhmaṇa, please be seated. Forgive us, for we did not know of your arrival.” He continued, “Purify me, the world, and the guardians of the world devoted to me, with the water that has washed your feet, O maker of holy places. Today, O Lord, I am blessed with Lakṣmī’s exclusive favor; prosperity, now pure from the touch of your feet, will dwell upon my chest.” Hearing these gentle words, Bhṛgu was overwhelmed with deep satisfaction, fulfillment, and devotion. Tears filled his eyes and he became silent in awe. Returning to the assembly of sages, Bhṛgu described all he had experienced. The sages, astonished and freed from doubt, placed their faith in Viṣṇu, from whom peace and fearlessness arise. For from Viṣṇu come dharma, knowledge, renunciation, eightfold sovereignty, and the fame that purifies the self. He is the supreme goal of sages who are peaceful, equal-minded, detached, and virtuous. His beloved form is sattva, and the brāhmaṇas are his chosen deities. The wise and desireless worship him without seeking reward. By his māyā, endowed with the three guṇas, he creates the rākṣasas, asuras, and suras; yet sattva is the path to his holy abode. Thus, the Sarasvata brāhmaṇas, dispelling all doubts, attained the supreme destination by serving the lotus feet of the Supreme Person. Sūta added, “Whoever, with attentive ears, repeatedly drinks this nectar—fragrant with the lotus feet of the sage’s son and concerning the Supreme Person—will abandon the fatigue of worldly wandering.” Śuka continued: Once, in Dvārakā, a brāhmaṇa’s newborn son died just after birth. The grieving father brought the dead child to the king’s gate, lamenting loudly, “Because of the king’s misdeeds—his hatred of brāhmaṇas, deceit, greed, and attachment to sense pleasures—my child has died. When kings delight in violence, are wicked, and have uncontrolled senses, the people suffer, becoming poor and afflicted.” This sorrowful scene repeated itself as a second and then a third child died. Each time, the brāhmaṇa left the bodies at the king’s gate, reciting his lament. When the ninth child had died, Arjuna, present with Keśava (Kṛṣṇa), heard the brāhmaṇa’s words and approached him: “O brāhmaṇa, what is lacking in your house? These brāhmaṇas are performing sacrifices, attended by kṣatriya friends. Where brāhmaṇas, surrounded by wealth, wives, and sons, still lament, those who live as kṣatriyas are impostors, living in disgrace. O Lord, I will protect your children. If I fail, I shall enter fire, purified of sin.” But the brāhmaṇa replied, “Sankarṣaṇa, Vasudeva, Pradyumna—best among archers—and Aniruddha, whose chariot is unconquerable, were unable to protect my children. How then, out of childishness, do you intend to accomplish what even the Lords of the world could not? I cannot believe this.