Desiring to resolve a profound question, the sages sent Bhṛgu, son of Brahmā, to ascertain the truth. Bhṛgu first approached the assembly of Brahmā, but, as a test, he neither offered obeisance nor praise to the creator. Brahmā, radiant and majestic, grew angry at this slight, his brilliance blazing forth. Yet, as master of himself, Brahmā restrained his anger, holding it back just as one might quell fire with water drawn from one’s own source. Bhṛgu then journeyed to Mount Kailāsa, where he found Maheśvara, the great god. Maheśvara rose joyfully and embraced his brother. But Bhṛgu did not return the embrace, considering Maheśvara disrespectful. The god’s eyes blazed with fury, and he raised his trident, intent on killing Bhṛgu. At that moment, the goddess fell at Maheśvara’s feet and soothed him with gentle words, calming his wrath. Next, Bhṛgu made his way to Vaikuṇṭha, the abode of Janārdana. There, he found the Lord reclining with Śrī, Lakṣmī, on his chest. Bhṛgu struck the Lord’s chest with his foot. Yet, the Lord, refuge of the virtuous, rose together with Lakṣmī, descended from his bed, and bowed his head to the sage. He welcomed Bhṛgu warmly, saying, “Please be seated, O Brāhmaṇa. Forgive us, for we did not know of your arrival.” The Lord then requested, “Purify me, the world, and all its guardians, with the water that has washed your feet, O maker of holy places among the holy.” He added, “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.” Śuka relates that, while Bhṛgu spoke gently in Vaikuṇṭha, he became deeply satisfied, fulfilled, silent, and overwhelmed with devotion; tears filled his eyes. Bhṛgu then returned to the assembly of sages devoted to Brahman and described 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. For from Him originates dharma itself, knowledge, renunciation, eightfold sovereignty, and fame that purifies the self. He is declared the supreme goal of sages who have laid down their rods, who are peaceful, equal-minded, possessing nothing, and virtuous. His beloved form is sattva, and 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; and sattva is the means to attain His holy abode. Śuka concludes: 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 adds: 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 continues with another tale: Once, in Dvārakā, the newborn son of a brāhmaṇa’s wife died just as he touched the earth. The grieving brāhmaṇa carried the dead child to the king’s gate and, lamenting in distress, spoke sorrowful words: “Because of the misdeeds of a king who hates the brāhmaṇas, is deceitful, greedy, and attached to sense objects, my child has died. When a 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, repeating his lament. Hearing this, Arjuna, in Keśava’s presence, addressed 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, 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 said, “O brāhmaṇa, I am not Sankarshana, nor Krishna, nor the son of Krishna; I am Arjuna, whose bow is Gandiva. Do not underestimate my power, 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 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. Yet, as the child was born to the brāhmaṇa’s wife, crying repeatedly, he at once vanished, body and all, into the sky. In Krishna’s presence, the brāhmaṇa reproached Arjuna, saying, “See my foolishness, that I believed his boastful words. Neither Pradyumna, nor Aniruddha, nor Rama, nor Kesava could protect him; who else, then, O Lord of the universe, could do so? Shame on Arjuna for his false words, shame on his self-praise and his bow; deluded, he seeks to do what is ordained by fate.