The Blessed Lord spoke, describing the sage who, having renounced all attachment and possessions, wandered the earth free from fatigue, his mind unwavering in duty even when rejected by the wicked. In this state of detachment, the sage uttered a profound verse: “No one but the soul itself is the cause of happiness and distress. Friends, neutrals, and enemies are merely products of worldly ignorance.” The Lord continued, “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, will not be overcome by the dualities of life.” Śuka then resumed the tale. The Lord, accompanied by Balarāma, was residing in Vraja, where he saw the cowherds busily preparing for a sacrifice to Indra. Though all-knowing, the Lord—the very soul of all beings—approached the elders with humility, especially Nanda, and inquired, “Father, what is this commotion? What is its purpose, for whom is it intended, and who performs this sacrifice? I am eager to hear, so please tell me. The righteous, devoted in all ways, do not conceal their actions.” He added, “One who is indifferent to friends, neutrals, and enemies, who is impartial and avoids hostility, is a true friend, seeing others as oneself. 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 undertaken, or is it merely a custom? Please, as I ask, speak freely and tell me.” Nanda replied, “Indra is the lord of rain, and the clouds are his very form. They pour water, delighting and sustaining all beings. We and others worship him, the master of the rain-bringers, with offerings and sacrifices prepared with the proper materials and clarified butter. From what remains, people live for the sake of the three aims of life; for human efforts, the rain-god is the cause of their fruits. One who abandons this traditional dharma, handed down through generations, out of desire, greed, fear, or hatred, does not attain good fortune.” Hearing these words, Keśava, wishing to stir 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 those who follow their own actions? He cannot alter what is ordained by their own nature. Indeed, everyone acts according to their nature—gods, demons, and humans alike. A living being, whether in a high or low body, acts and gives up by action; friend, foe, or neutral—action alone is the teacher and lord.” “Therefore,” Krishna continued, “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 has the means to live by one path but depends on another for his livelihood does not attain well-being, 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, and we are always engaged in tending cows.” He explained, “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?” “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 instead. Let various kinds of cooked foods be prepared—soups, rice puddings, cakes, fried flour cakes, and other milk-based dishes. Let the fires be properly offered into by brāhmaṇas learned in the Veda; let abundant, excellent food and cows be given to them as gifts. To others—horse-keepers, outcastes, and the fallen—let gifts be given as appropriate. 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 is my opinion, dear one; 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 spoken by the Lord, who, as Time itself, wished to humble Indra’s pride, Nanda and the others accepted them as proper. They did everything as Madhusūdana had instructed, having the brāhmaṇas recite blessings and using the materials for the mountain and the brāhmaṇas. Having properly offered all the gifts and giving barley to the cows, they placed the herds at the forefront and circumambulated the mountain. Mounting their well-decorated carts yoked with oxen, the women, singing of Krishna’s exploits, received the blessings of the virtuous brāhmaṇas.” Then Krishna, taking on another form to inspire confidence among the cowherds, declared, “I am the mountain!” and, 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.” He, who takes on forms at will and dwells in the forest, destroys those mortals who disrespect him. “Therefore,” they said, “we bow to him for the protection of ourselves and our cows.