As the great sage Bhṛgu entered Vaikuṇṭha, the Supreme Lord Viṣṇu immediately descended from His own bed to greet him. Bowing His head in humility, the Lord addressed Bhṛgu with deep reverence: “Welcome, O Brāhmaṇa! Please, be seated for a moment. O Lord, forgive us, for we did not know of your arrival.” With utmost devotion, Viṣṇu continued, “O maker of holy places among the holy, purify me, the world, and the guardians of the world devoted to me, with the water that has washed your feet.” He added with gentle joy, “Today, O Lord, I have become the exclusive recipient of Lakṣmī’s favor; prosperity, now freed from sin by the touch of Your feet, will dwell upon my chest.” Śuka then described how, while Bhṛgu listened to these gentle words in Vaikuṇṭha, his heart became deeply satisfied and fulfilled. Overwhelmed with devotion, he fell silent, tears of joy welling in his eyes. After this blessed encounter, Bhṛgu returned to the assembly of sages devoted to Brahman and recounted to them everything he had directly experienced in Vaikuṇṭha. Hearing his testimony, the sages were astonished and, their doubts dispelled, placed even greater faith in Viṣṇu—the source of peace and fearlessness. They reflected that from Him arises dharma itself, along with knowledge, renunciation, eightfold sovereignty, and fame that purifies the self. Viṣṇu, they realized, is the supreme goal of sages who have laid down their rods, who are peaceful, equal-minded, possess nothing, and are virtuous. His beloved form is of pure sattva, and for Him the brāhmaṇas are the chosen deities; He is worshipped by the peaceful, desireless, and wise, who seek no reward. By His divine power—māyā—endowed with the guṇas, the threefold classes of beings—rākṣasas, asuras, and suras—are created. Yet, it is through the path of sattva that one attains the supreme abode. Thus, said Śuka, the Sarasvata brāhmaṇas, in order to dispel the doubts of people, attained the highest 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—which removes the fear of worldly existence, that traveler abandons the fatigue of wandering this mortal path. Śuka continued his narration. Once, in Dvārakā, a newborn son of a brāhmaṇa’s wife died immediately after birth. The grieving brāhmaṇa, taking the dead child, placed him at the king’s gate and, lamenting in sorrow, cried out: “Because of the misdeeds of a king who despises brāhmaṇas, who is deceitful, greedy, and attached to sense pleasures, my child has died. When a king delights in violence, is wicked, and has uncontrolled senses, his people suffer—becoming poor and constantly afflicted.” This tragedy repeated itself—a second and then a third child died, and each time the brāhmaṇa left the body at the king’s gate, lamenting as before. Hearing of these events, Arjuna, while in the presence of Keśava (Krishna), approached the brāhmaṇa when his ninth child had passed away. Arjuna asked, “O brāhmaṇa, what is lacking in your house? Here, brāhmaṇas are performing sacrifice, attended by kṣatriya friends. Where brāhmaṇas, surrounded by wealth, wives, and sons, are lamenting, those who live in the guise of kṣatriyas are 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, “Sankarṣaṇa, 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.” Undeterred, Arjuna declared, “O brāhmaṇa, I am not Sankarṣaṇa, 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 Arjuna, the brāhmaṇa, pleased after witnessing Partha’s prowess, returned to his home. When the time of birth approached for the brāhmaṇa’s wife, the brāhmaṇa, distressed, called out to Arjuna, “Protect, protect my child from death!” Arjuna purified himself with clean water, bowed to Maheshvara, recalled his divine weapons, and took up his Gandiva bow, strung and ready. He blocked the birthing chamber with arrows, using various weapons to create a cage of arrows on all sides—across, above, and below. Yet, as the child was born and cried, he vanished at once, body and all, into the sky. In Krishna’s presence, the brāhmaṇa reproached Arjuna, lamenting, “See my foolishness, that I believed his boastful words. Neither Pradyumna, nor Aniruddha, nor Rama, nor Keśava could protect my children; 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.” Thus cursed by the brāhmaṇa sage, Arjuna, relying on his knowledge, quickly went to Samyamanī, the abode of Yama, Lord of Death. Not finding the brāhmaṇa’s son there, he journeyed armed to the cities of Indra, Agni, Nirriti, Soma, Vāyu, and Varuṇa. He searched Rasātala, the heavens, and the abodes of other deities, bearing his weapons; but failing to find the brāhmaṇa’s son and unable to fulfill his promise, Arjuna prepared to enter fire. Krishna stopped him, saying, “I will show you the brāhmaṇa’s sons; do not belittle yourself. Those who establish our pure fame will be blessed.” With these words, Krishna and Arjuna mounted the divine chariot and set out together toward the western direction. The Lord, most exalted, crossed over the seven continents, the seven oceans, and the seven mountains, passing beyond even Lokāloka, and entered within. There, O best of the Bharatas, the celestial horses—Śaibya, Sugrīva, Meghapuṣpa, and Balāhaka—lost their way and were enveloped in darkness.