Whoever listens with steady devotion to this sacred story, or narrates it before pure-hearted Vaiṣṇavas, truly receives its full reward—nothing in this world is beyond their reach. Once, after the sage Nārada had departed, Śaunaka, the wise leader of the sages at Naimiṣāraṇya, inquired from Sūta: “O Sūta, when Nārada left, what did the venerable Bādarāyaṇa—Vyāsa, who understood Nārada’s intent—do next?” Sūta replied, “On the western bank of the divine Sarasvatī river stands an āśrama named Śamyāprāsa, renowned as a gathering place for great sages. There, amidst clusters of badarī trees, Vyāsa sat down, purified himself with water, and, by his own will, concentrated his mind. With a heart purified and steady through devotion, Vyāsa beheld the Supreme Person in fullness, and also Māyā—illusion—who stands dependent upon Him. By her power, the living being, though transcendental by nature, becomes deluded, thinking himself to be made of the three guṇas, imagining misfortune, and accepting what she causes. To deliver the wise from these miseries, Vyāsa composed the Sātvata Saṃhitā, teaching direct devotion to the Supreme for the benefit of those who do not know. When this scripture is heard, devotion to Kṛṣṇa, the Supreme Person, awakens in the listener, dissolving sorrow, delusion, and fear. Having thus composed the Bhāgavata Saṃhitā in proper order, the sage taught it to his son, Śuka, who was deeply devoted to renunciation. Śaunaka then asked, “Śuka, the sage, was self-satisfied, indifferent to all, and delighted in the Self—why did he study this great work?” Sūta replied, “Even sages who are self-satisfied and free from all bonds perform causeless devotion to Hari, for His qualities are incomparable. The venerable son of Vyāsa, captivated by Hari’s virtues, constantly studied this great narrative, always dear to the devotees of Viṣṇu. Now, I shall recount the birth, deeds, and departure of King Parīkṣit, the passing of the sons of Pāṇḍu, and the rise of Kṛṣṇa’s story. After the great battle between the Kauravas and the Sṛñjayas, when the mighty heroes had fallen and Duryodhana, the son of Dhṛtarāṣṭra, lay with his thighs shattered by Bhīma’s mace, a terrible event occurred. Aśvatthāmā, desiring to please his master, committed a ghastly act—he severed the heads of the sleeping sons of Kṛṣṇā (Draupadī), an act condemned by all. When Draupadī heard of the dreadful slaughter of her sons, she was overwhelmed with grief, her eyes brimming with tears. To console her, Arjuna, crowned with a diadem, spoke gently: “O gentle lady, I will wipe away your sorrow. By the arrows of Gāṇḍīva, I will bring you the head of that brahma-bandhu, the aggressor, so that you may bathe after cremating your sons.” Having thus comforted his beloved with sweet and varied words, Arjuna, son of the friend of Acyuta (Kṛṣṇa), set out in anger to pursue the mighty-armed son of his teacher, his chariot flying the banner of Hanumān. Sensing Arjuna’s approach from afar, Aśvatthāmā, his mind agitated, fled across the earth in his chariot, desperate to save his life, like one fleeing the sun out of fear of Rudra. But when he found himself without refuge, his horses spent, Aśvatthāmā considered the Brahmāstra weapon his only means of protection. Purifying himself with water, he concentrated and invoked that terrible weapon, though he did not know how to withdraw it, as death drew near. Instantly, a fierce and blazing energy appeared in all directions. Seeing this threat to life, Arjuna prayed to Viṣṇu: “O Kṛṣṇa, Kṛṣṇa, mighty-armed one! You alone remove the fear of your devotees; you are the deliverer from the burning suffering of birth and death. You are the original Person, the direct Lord, transcending nature; by your own power of consciousness you cast aside illusion and remain established in oneness. By your strength, you bestow the highest good—dharma and other virtues—upon living beings whose minds are deluded by your māyā. This incarnation of yours has appeared on earth to relieve its burden, and for the constant meditation of your devotees. O God of gods, what is this terrible, blazing energy approaching from all sides? I do not know its source.” The Blessed Lord replied, “This is the Brahmāstra weapon unleashed by the son of Droṇa. He does not know how to withdraw it, as death approaches. There is no other weapon that can counteract it; only another Brahmāstra can neutralize its force. Only one skilled in weapons can subdue such energy with another.” Hearing these words, Arjuna, destroyer of enemies, circumambulated Kṛṣṇa, touched water, and invoked the Brahmāstra to counter the Brahmāstra. The energies of both weapons met and, enveloped by arrows, covered the earth and sky, blazing like the fire of the sun. Seeing the fiery energies burning the three worlds, all beings, scorched, thought it was the fire of destruction. Observing the turmoil among people and recalling Vāsudeva’s instruction, Arjuna withdrew both weapons. Then, swiftly approaching the fierce son of Gautamī (Aśvatthāmā), his eyes red with anger, Arjuna bound him with ropes as one binds a beast. As he dragged the enemy, bound and intent on taking him to camp, the lotus-eyed Lord, enraged, spoke to Arjuna: “O Pārtha, do not spare this one! Kill this so-called brāhmaṇa, who, though a brāhmaṇa in name, slew innocent, sleeping children at night. One who knows dharma does not kill an enemy who is intoxicated, distracted, insane, asleep, a child, a woman, helpless, surrendered, unarmed, or afraid. Yet, the wicked person who sustains his own life by destroying others—his death is better, for by such sin a man falls down. And you promised Draupadī, in my presence, ‘I will bring the head of that arrogant slayer of your sons.’ Therefore, let this sinful one be slain—he is an aggressor, a killer of kin, and has committed a vile act displeasing to his master, bringing disgrace to his lineage.” Thus, while Arjuna pondered the true path of dharma and was urged by Kṛṣṇa, he did not wish to kill the son of his teacher, though he was a great offender.