O King, let me recount a wondrous tale, woven from the sacred verses. It begins with a question posed in awe: Who among the great beings, having committed sin, can survive? And what to say, O Lord of the Universe, if one should offend the Teacher of the World? Such is the gravity of transgression. Yet, whoever recounts or listens to the story of the Lord of the Mountain’s deliverance by Hari, the Supreme Self whose power is unfathomable, is freed from the cycles of birth and death, as are their enemies. This liberation is the fruit of hearing divine deeds. Now, on the banks of the holy Sarasvatī, the sages gathered to perform a grand sacrifice. Among them arose a debate: “Of the three Lords—Brahmā, Viṣṇu, and Śiva—who is the greatest?” Eager to know the truth, they sent Bhṛgu, son of Brahmā, to test each deity. Bhṛgu first entered the assembly of Brahmā, but did not offer obeisance or praise, wishing to test his nature. Brahmā, blazing with his own brilliance, became angry. Yet, the Lord, master of himself, restrained the anger that had arisen, just as the progenitor holds back fire with water from his own source. Next, Bhṛgu went to Mount Kailāsa, where Maheśvara, joyfully rising, embraced his brother. But Bhṛgu did not return the embrace, considering it disrespectful. Maheśvara’s eyes blazed with anger, and he raised his trident to kill Bhṛgu. At that moment, the goddess fell at Maheśvara’s feet and soothed him with gentle words. Then Bhṛgu journeyed to Vaikuṇṭha, where Janārdana, the Lord, resides. Bhṛgu struck the Lord, who was resting with Śrī (Lakṣmī) on his chest, with his foot. The Lord, refuge of the virtuous, rose with Lakṣmī, descended from his bed, bowed his head to the sage, and welcomed him: “O Brāhmaṇa, please be seated for a moment. Forgive us, for we did not know of your arrival. Purify me, the world, and the world’s guardians devoted to me, with the water that has washed your feet, O maker of holy places among the holy. Today 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.” While Bhṛgu spoke in Vaikuṇṭha, the Lord’s gentle words filled him with deep satisfaction. Fulfilled and silent, overwhelmed by devotion, tears filled Bhṛgu’s eyes. Returning to the assembly of sages devoted to Brahman, Bhṛgu described all he had directly experienced. Hearing this, the sages, astonished and free from doubt, placed even greater faith in Viṣṇu, from whom peace and fearlessness arise. From Him, dharma itself arises, along with knowledge, renunciation, eightfold sovereignty, and fame that removes the 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; for Him, brāhmaṇas are the 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. Sattva is the means to attain that holy place. Thus, the Sarasvata brāhmaṇas, for the removal of people’s doubts, attained the supreme destination by serving the lotus feet of the Supreme Person. Whoever, with 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. Now, listen further. Once, in Dvārakā, the newborn son of a brāhmaṇa’s wife, having just touched the earth, died. The brāhmaṇa, taking the dead child, placed him at the king’s gate and, lamenting in distress and sorrow, spoke: “Because of the misdeeds of a king who hates 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.” When a second and then a third child died, the brāhmaṇa left them at the king’s gate, reciting the same lament. Hearing this, Arjuna, in Keśava’s presence, spoke to the brāhmaṇa when his ninth child had passed away: “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 here, 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 answered: “O brāhmaṇa, 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 brāhmaṇa, 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!” Arjuna purified himself with clean water, bowed to Maheshvara, recalled divine weapons, and took up his Gandiva, strung and ready. He blocked the birthing chamber with arrows, employing various weapons, and made a cage of arrows on all sides—across, above, and below. Then, as the child was born to the brāhmaṇa’s wife, crying repeatedly, he at once vanished, body and all, into the sky.