As Vṛkāsura’s head split and he collapsed, felled like an ox, cries of “Victory!”, “Homage!”, and “Well done!” resounded throughout the heavens. Showers of flowers rained down as the wicked Vṛkāsura was slain; the gods, sages, ancestors, and gandharvas rejoiced, and Lord Śiva was freed from his distress. The Supreme Person, Hari, then addressed the liberated Lord of the Mountain: “O great god, O divine one, this wicked soul has been destroyed by his own evil.” He continued, “O Lord, who among the mighty can survive after committing sin? What to say, O Lord of the Universe, if one offends the Teacher of the World?” Hari proclaimed that whoever recounts or hears this deliverance of the Lord of the Mountain—by the direct intervention of the Supreme Self, whose power is unfathomable—will be freed from the cycles of birth and death, as will their enemies. In the next chapter, Śuka narrated: On the banks of the Sarasvatī, O King, a group of sages were performing a sacrifice. Among them arose a debate: “Of the three Lords—Brahmā, Śiva, and Viṣṇu—who is the greatest?” Eager to resolve this question, they sent Bhṛgu, the son of Brahmā, to ascertain the truth. Bhṛgu first went to the assembly of Brahmā. As a test, he neither offered obeisance nor praise. Brahmā became angry, his brilliance blazing, but, master of himself, he restrained his anger, holding it back as a progenitor might quench fire with water from his own source. Bhṛgu then traveled to Mount Kailāsa, where Maheśvara, the god Śiva, joyfully rose and embraced his brother. Bhṛgu, however, did not wish to return the embrace, considering it disrespectful. Śiva’s eyes blazed with anger, and he raised his trident to kill Bhṛgu. The goddess fell at Śiva’s feet and soothed him with gentle words. Bhṛgu next proceeded to Vaikuṇṭha, where Janārdana, the Lord Viṣṇu, resides. Bhṛgu struck the Lord, who was lying with Śrī, Lakṣmī, on his chest, with his foot. The Lord, refuge of the virtuous, rose together with Lakṣmī, descended from his bed, bowed his head to Bhṛgu, and said, “Welcome, O Brāhmaṇa, please be seated for a moment. O Lord, forgive us, for we did not know of your arrival. Purify me, along with the world and its guardians devoted to me, with the water that has washed your feet, O maker of holy places among the holy. Today, O Lord, I have become the exclusive recipient of Lakṣmī’s favor; prosperity, freed from sin by the touch of your feet, will dwell upon my chest.” As Bhṛgu heard these gentle words in Vaikuṇṭha, he became deeply satisfied, fulfilled, silent, overwhelmed with devotion, and tears filled his eyes. He then returned to the assembly of sages devoted to Brahman and described to them everything he had directly experienced. Hearing Bhṛgu’s account, the sages were astonished and free from doubt. They placed even greater faith in Viṣṇu, from whom peace and fearlessness arise. From Him arises dharma itself, along with knowledge, renunciation, eightfold sovereignty, and fame that removes impurities of the self. He is declared the supreme goal of the sages who have laid down their rods, who are peaceful, equal-minded, possessing nothing, and virtuous. His beloved form is sattva, and brāhmaṇas are his chosen deities; the peaceful, desireless, and wise worship Him without seeking reward. By His māyā, endowed with the guṇas, the threefold classes—rākṣasas, asuras, and suras—are created, and sattva is the means to attain that holy place. Śuka continued: Thus, the Sarasvata brāhmaṇas, for the removal of people’s doubts, attained the supreme destination by serving the lotus feet of the Supreme Person. Sūta added: Whoever, with the ears as vessels, repeatedly drinks this nectar, fragrant with the lotus feet of the sage’s son, which removes the fear of worldly existence and concerns the Supreme Person, that traveler abandons the fatigue of wandering the path. Śuka resumed: Once, in Dvārakā, the newborn son of a brāhmaṇa’s wife died just after touching the earth, O descendant of Bharata. The grieving brāhmaṇa took the dead child and placed him at the king’s gate, lamenting in distress and sorrow: “Because of the misdeeds of a king who hates the brāhmaṇas, is deceitful, greedy, and attached to sense objects, my child has died. When the king delights in violence, is wicked, and has uncontrolled senses, the people suffer, becoming poor and constantly afflicted.” This lament continued as a second and then a third child died, each left at the king’s gate. When his ninth child passed away, Arjuna, in Keśava’s presence, spoke to the brāhmaṇa: “O brāhmaṇa, what is lacking in your house here, O wielder of the bow? These brāhmaṇas are performing a sacrifice, attended by kṣatriya friends. Where brāhmaṇas, surrounded by wealth, wives, and sons, are lamenting, those who live in the guise of kṣatriyas are actually impostors, living in disgrace. O Lord, I will protect your children, who are afflicted and helpless; if I fail to fulfill my promise, I shall enter fire, purified of sin.” The brāhmaṇa replied, “Sankarshana, Vasudeva, Pradyumna—best among archers—and Aniruddha, whose chariot is unconquerable, were unable to protect them. How then, do you, desiring a deed difficult even for the Lords of the world, intend to accomplish it out of childishness? We do not believe this.” Arjuna responded, “O Brahmana, I am not Sankarshana, nor Krishna, nor the son of Krishna; I am Arjuna by name, whose bow is Gandiva. Do not underestimate my power, O Brahmana, which has pleased Tryambaka; having conquered death in battle, I will bring back your children, O master.” Thus reassured by Phalguna, the scorcher of foes, the brāhmaṇa, pleased after witnessing Partha’s prowess, returned to his own house. When the time of birth approached for the brāhmaṇa’s wife, the best of twice-born, distressed, called out to Arjuna: “Protect, protect my child from death!