Behold the remarkable steadfastness of the women of Vraja, who, for the sake of Krishna—the very teacher of the world—broke the fearsome bonds of death known as “home.” These women had not been initiated as the twice-born, nor had they lived with a spiritual teacher, performed austerities, engaged in self-inquiry, practiced ritual purity, or carried out auspicious ceremonies. Yet, despite lacking all these traditional qualifications, their devotion to Krishna was unwavering. We, on the other hand, though blessed with refinement and virtues, find our own devotion to Krishna—the Lord of the highest, the master of all yogis—unsteady and uncertain. Lost in the distractions of household life and confused about our true welfare, we were gently reminded of the righteous path by Krishna Himself, through the simple yet profound words of the cowherd women. Truly, what need have we, who are ever under His command, for boons such as liberation or any other blessing from Him, the Lord of all fortunes, whose desires are always fulfilled? All these are but playful displays of His divine sport. Even Lakshmi herself, seeking only the touch of His feet, abandons all others and worships Him just once; her request for liberation from her own faults is but an enchanting illusion for the world. All things—place, time, distinct objects, mantras, rituals, priests, sacrificial fires, deities, the sacrificer, the sacrifice itself, and dharma—are composed of Him alone. This very Lord, Vishnu, the master of all yogis, has descended among the Yadus. Though we have heard of this, still, deluded as we are, we do not truly recognize Him. How blessed we are, that among us dwell such women whose devotion to Hari has arisen pure and unwavering in their hearts. Obeisance to You, O Lord Krishna, whose wisdom never fails! Deluded by Your maya, our minds wander along the paths of karma, forgetting our true selves. Yet He, the original person, surely forgives the transgressions of those whose minds are bewildered by His own maya and who fail to recognize His true nature. Remembering their own neglect of Krishna, these women did not falter in their longing to see the infallible Lord, even though the threat of Kamsa loomed and fear pressed upon them. If happiness and distress are caused by the planets, what concern is that for the soul, which is unborn? The wise declare that the planets affect only each other; thus, at whom should one direct anger? If karma is the cause of happiness and distress, what concern is that for the soul? Karma pertains to the insentient and the sentient, but the body is merely skin, while the true self is conscious—the suparna. To whom, then, should one be angry? Karma is not the root cause. If time is the cause of happiness and distress, what concern is that for the soul? Time is of the same nature as the soul. Just as heat is not the property of fire nor cold of snow, to whom should one be angry? Duality does not belong to another. Nowhere, in no way, does duality arise for the supreme soul, who is beyond all. Just as I am, so is the cycle of birth and death; thus, one who is awakened does not fear the elements. Relying on this supreme devotion to the transcendent self, as practiced by the ancient sages, I, too, shall cross the boundless, impassable darkness by serving the feet of Mukunda. At this, the Blessed Lord spoke: Having become indifferent, bereft of possessions, free from fatigue, wandering the earth as a renunciant, and even when rejected by the wicked, unwavering in his own duty, the sage composed this verse: “No one but the soul itself is the cause of happiness and distress for a person; friends, neutrals, and enemies are all creations of worldly ignorance.” Therefore, O dear one, with all your being, restrain the mind by intelligence fixed in Me; this alone is the essence of yoga. Whoever, with a focused mind, holds, recites, or listens to this song sung by the sage, established in Brahman, is not overcome by the dualities of life. Śuka then said: The Lord, accompanied by Balarāma, was residing there and saw the cowherds preparing for a sacrifice to Indra. Though fully aware of all things, the Lord, the soul of all and seer of everything, humbly approached and inquired of the elders, led by Nanda. He asked, “Father, what is this commotion that has arisen? What is its purpose, for whom is it intended, and by whom is this sacrifice performed? I greatly desire to hear this; please tell me, for I am eager to listen. Indeed, the righteous, devoted in all ways, do not keep their actions secret.” Krishna continued, “One who is indifferent to friends, neutrals, and enemies, who is impartial and avoids hostility, is called a true friend, seeing others as oneself. People perform actions both knowingly and unknowingly; for the wise, actions bring success, but not for the unwise. So, what is the purpose of this ritual activity you have considered? Or is it merely customary? Please, as I ask, speak well and tell me.” Nanda replied, “The god Indra is the lord of rain; the clouds are his very form. They pour down water, which delights and sustains all beings. We and others worship that lord of the rain-bringers, the master, with offerings and sacrifices prepared with materials and clarified butter. By what remains from that, people live for the sake of the three aims of life; for human efforts, the rain-god is the cause of their fruits. A man who abandons this traditional dharma, passed down through generations, out of desire, greed, fear, or hatred, does not attain good fortune.” Śuka continued: Hearing the words of Nanda and the other residents of Vraja, Keśava, seeking to stir up anger toward Indra, spoke to his father. The Blessed Lord said, “A living being is born by action and is dissolved by action; happiness, sorrow, fear, and safety all arise from action alone. If there is some lord who gives the fruits of others’ actions, he too depends on the doer; for he has no power over one who does not act. What need is there for Indra among beings who follow their own actions? He is powerless to alter what is ordained by their own nature. Indeed, people act according to their own nature, being governed by it; all this—gods, demons, and humans—remains established in its own nature. A living being, attaining a body high or low, acts and gives up by action; friend, foe, or neutral—action alone is the teacher and lord. Therefore, one should worship through action, remaining in one’s own nature and performing one’s own duty; that by which one lives directly, that alone is truly one’s deity. He who, having the means to live by one path, depends on another for his livelihood, does not attain well-being from that, just as an unchaste woman does not from a paramour.