Relying on the supreme devotion practiced by the ancient sages, one can cross even the most boundless and impassable darkness by humbly serving the feet of Mukunda. This was the conviction held by the wise, and indeed, the Blessed Lord Himself spoke of such a sage: indifferent to gain or loss, free from fatigue and possessions, wandering the earth as a renunciant, unwavering in his duty even when rejected by the wicked, the sage uttered words of deep wisdom. He declared that no one but the soul itself is the true cause of one’s happiness or distress; friends, neutrals, and enemies are but creations of worldly ignorance. Therefore, the Lord advised, one should restrain the mind with intelligence fixed solely in Him, for this alone is the essence of yoga. Whoever, with a focused mind, holds, recites, or listens to this song of the sage, established in Brahman, will not be overcome by the dualities of life. Śuka then continued his narration. The Lord, accompanied by Balarāma, was residing in Vraja when He observed the cowherds preparing for a grand sacrifice to Indra. Though fully aware of all things, Krishna, the soul of all beings, approached the elders, led by Nanda, with humility and inquired, “Father, what is this commotion? What is its purpose, for whom is it intended, and who performs this sacrifice?” Krishna’s curiosity was earnest. “O Father, I greatly desire to hear about this. Please tell me, for I am eager to listen. Truly, the righteous, devoted in all their actions, do not keep their deeds secret. One who is impartial to friends, neutrals, and enemies, who avoids hostility and sees others as oneself, is the true friend. People act both knowingly and unknowingly; for the wise, actions bring success, but not so for the unwise. So, what is the purpose of this ritual you have planned? Or is it merely a custom? Please, as I ask, speak frankly and tell me.” Nanda replied, “Dear one, Indra is the lord of rain, and the clouds are his very form. They pour down water, delighting and sustaining all beings. We and others worship that lord of the rain-bringers with offerings and sacrifices prepared with materials and clarified butter. From what remains, people live, pursuing 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.” Hearing Nanda’s words, Krishna, wishing to stir up a sense of indignation toward Indra, spoke again to his father. “A living being is born by action and 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; he has no power over one who does not act. What need is there for Indra among those who follow their own actions? He is powerless to alter what is ordained by their own nature. Indeed, all people act according to their nature, being governed by it; gods, demons, and humans alike remain established in their own nature.” He continued, “A living being, having attained 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—just as an unchaste woman does not find happiness from a paramour.” Krishna explained, “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 mentioned; 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. Urged by rajas, the clouds pour water everywhere; by that alone do beings thrive—what then can Indra do?” He concluded, “We have no cities, towns, or houses; we always dwell in the forest, living among woods and mountains. Therefore, let a sacrifice be begun for the cows, brāhmaṇas, and the mountain; let the materials for Indra’s worship be used for this sacrifice. Let various kinds of cooked foods be prepared—soups, rice puddings, cakes, fried flour cakes, and other milk-based dishes. Let the brāhmaṇas learned in the Veda offer the fires properly, and let abundant, excellent food be given to them, as well as cows as gifts. To others, such as horse-keepers, outcastes, and the fallen, let suitable gifts be given. After giving barley to the cows, let an offering be made to the mountain. Adorned, having eaten, anointed, and dressed in fine garments, let us circumambulate the cows, brāhmaṇas, fires, and the mountain. This, dear one, is my opinion; let it be done if it pleases you. This sacrifice is dear to the cows, brāhmaṇas, the mountain, and to me.” Śuka continued, “Hearing these words from the Lord, who, as Time itself, sought to humble Indra’s pride, Nanda and the others accepted them as proper. They did everything as Madhusūdana had directed, having the brāhmaṇas recite blessings and using the materials for the mountain and the brāhmaṇas. After properly offering all the gifts and respectfully giving barley to the cows, they placed the herds at the forefront and circumambulated the mountain.” The women, mounting their well-decorated carts yoked with oxen, sang of Krishna’s exploits and received the blessings of the virtuous brāhmaṇas. Krishna Himself, taking on another form to inspire confidence among the cowherds, declared, “I am the mountain,” and, appearing in a great form, accepted the abundant offerings. Together with the people of Vraja, Krishna offered obeisance as the Self to the Self, saying, “Behold, this mountain has appeared in form and has granted us his favor.