Though we, the elders of Vraja, had been distracted by the demands of household life and deluded about our true welfare, Krishna, through the words of the cowherd women, gently reminded us of the path of righteousness. Truly, what need have we, who are always under His command, for boons such as liberation or any other blessing from Him, the very Lord of all fortunes, whose desires are already fulfilled? Such requests are but expressions of His playful nature. Even Lakshmi, the goddess of fortune herself, forsakes all others to worship Him, seeking only the touch of His feet. Her prayer for liberation from her own shortcomings is merely a charming illusion for the people. Everything—place, time, distinct objects, mantras, rituals, priests, fires, deities, the sacrificer, the sacrifice, and dharma itself—is composed of Him. This very Lord, Vishnu, the master of all yogis, has appeared among the Yadus. Although we have heard this, our minds remain clouded, and we do not truly recognize Him. Yet, how blessed we are, for among us dwell women whose unwavering devotion to Hari has arisen in their hearts. We bow to You, O Krishna, whose wisdom never fails. Deluded by Your maya, our minds wander along the paths of karma. 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. Thus, remembering our own offense—even though we had neglected Krishna—we did not waver in our desire to see the infallible ones, despite our fear of Kamsa. If the planets are said to be the cause of happiness and distress, what concern is that for the soul, who is unborn? The wise declare that planets only affect other planets, so to whom should a person direct anger? If karma is the cause of happiness and distress, what concern is that for the soul? Karma pertains to both the insentient and the sentient; this body is merely skin, while the person is the conscious self, the suparna. To whom should one be angry, for karma is not the root? 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, duality does not belong to another; to whom should one be angry? For the supreme soul, who is beyond all, duality arises nowhere, in no way, by no one. 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, practiced by the ancient sages, I too will cross the boundless, impassable darkness by serving the feet of Mukunda. 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 uttered 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 continued: The Lord, accompanied by Balarāma, was residing in Vraja and saw the cowherds preparing for a sacrifice to Indra. Although fully aware, the Lord, soul of all and seer of everything, humbly approached and inquired of the elders, led by Nanda: “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. The righteous, devoted in all ways, do not keep their actions secret. One who is indifferent to friends, neutrals, and enemies, impartial and avoiding 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 so 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 said: Hearing the words of Nanda and the other residents of Vraja, Keśava, stirring up anger toward Indra, spoke to his father: “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. A brāhmaṇa should live by Brahman, a kṣatriya by protecting the earth, a vaiśya by commerce, and a śūdra by serving the twice-born. Farming, trade, and cow protection—lending at interest and music are also said; thus, there are four kinds of livelihoods, among which we are always engaged in tending cows. Sattva, rajas, and tamas are the causes of maintenance, creation, and destruction; from rajas arises the universe, the diverse world, each from the other.” Thus, Krishna questioned and instructed the cowherds, gently guiding them toward understanding the deeper truths of action, nature, and devotion.