Following the guidance of Madhusūdana, the people of Vraja did exactly as he instructed. The brāhmaṇas were invited to recite auspicious blessings, and the prescribed offerings and materials were used both for the mountain and for the brāhmaṇas themselves. Once all the gifts had been properly presented, and barley respectfully given to the cows, the herds were brought to the front so that everyone could circumambulate the mountain together. The women, joyful and resplendent, climbed onto their beautifully adorned carts, yoked with strong oxen. As they sang of Krishna’s wondrous deeds, the virtuous brāhmaṇas blessed them. At that time, Krishna himself assumed a marvelous form—distinct from his usual appearance—to inspire faith among the cowherds. Declaring, “I am the mountain,” he manifested a great and mighty shape, and accepted the abundant offerings with delight. Together with the people of Vraja, Krishna then bowed down to this form of the mountain, honoring the Self within the Self, saying, “Behold, this mountain has appeared before us in person and has bestowed its favor upon us.” He explained that this divine presence dwells in the forest, taking any form it wishes, and destroys those mortals who show it disrespect. Therefore, they all offered their obeisance, seeking protection for themselves and their beloved cows. Thus, prompted by Vāsudeva, the people of Vraja, along with Krishna, performed all the prescribed rites for the mountain, the cows, the brāhmaṇas, and the sacrifice. Their duties completed, they returned peacefully to their village. Thus ends the twenty-fourth chapter of the first half of the tenth book in the Śrīmad Bhāgavata Mahāpurāṇa, the sacred collection for the paramahaṃsas. Later, the Lord spoke: “By perceiving me—the Self, the self-luminous one who dwells in the hearts of all beings—within yourself, by your own self, you will become free from sorrow and fear. Mother, I shall impart to you spiritual wisdom, which brings peace to all actions; by this knowledge, you will cross over all fear.” Maitreya then narrated: Thus addressed by Lord Kapila, the lord of all creatures, the listener was deeply pleased. With reverence, he circumambulated the Lord and departed for the forest. There, he undertook a vow of silence, relying solely on the Self. Unattached, he wandered the earth without fire or fixed abode, his mind absorbed in Brahman—the reality beyond both the manifest and unmanifest, appearing as the qualities yet itself without qualities, realized through single-minded devotion. He became free from ego and possessiveness, beyond dualities, seeing equally and recognizing his own Self everywhere. Inwardly peaceful and steady of mind, he was like a calm ocean without waves. Through supreme devotion to Vāsudeva, the all-knowing Lord and inner Self, he realized his true nature and became liberated from all bondage. He saw the Lord present in all beings as his very own Self, and saw all beings within the Lord, within himself. Freed from desire and aversion, with an even mind toward all, and endowed with devotion to the Lord, he attained the state of a true devotee. In his vision, the Lord appeared radiant, adorned with a shining crown, bracelets, necklace, anklets, and girdle; holding conch, discus, mace, and lotus, garlanded and bedecked with the finest jewels, full of supreme splendor. Around his auspicious neck shone the Kaustubha gem, his shoulders as broad as a lion’s, his form glowing like a flawless touchstone. His abdomen was marked with three lines, gently moving with the rhythm of his breath, as if the universe itself was being drawn in and released by the deep whirl of his navel. He wore a brilliant yellow garment with a golden belt over his dark hips, and his thighs, knees, and shins were perfectly formed and beautiful to behold. His feet shone like autumn lotuses, their nails radiating a light that dispelled all inner darkness. O Teacher, reveal your own feet—the path for those who seek to cross the darkness of ignorance. This divine form is to be meditated upon by all who desire purification of the self. Devotion to it grants fearlessness to those who perform their own duties. Though difficult to attain for embodied beings, you are accessible to the devoted; even mastery over the self is considered inferior to the ultimate state of self-realization gained through exclusive devotion. Who, having worshipped Him who is hard to approach even for the virtuous, would desire anything outside his feet? Death, the ender of all, does not approach those who are indifferent to it, even as he destroys the universe with his terrible power and fierce, arched brows. Not even heaven or liberation can compare to even half a moment spent in the company of the Lord’s devotees—what then of other worldly blessings? Therefore, O sinless one, may we always have the association of those whose character is pure and compassionate toward all beings, whose sins are washed away by bathing within and without in the sacredness of Your fame—this alone is Your supreme grace to us. He whose mind is not distracted by external objects, nor lost in the dark cave of ignorance, whose mind is purified by the favor of devotion and yoga—such a sage surely perceives Your path. That in which this universe appears, and by which it is illumined—that reality, the supreme Brahman, the highest light, is vast and subtle like space. He who, by his own power of illusion, created this world of many forms, sustains it, and again dissolves it, remaining unchanged—the perception of difference is due only to the instability of the mind. O Lord, we recognize You as self-dependent. With faith, yogis worship You alone through various rituals for the attainment of perfection; You are perceived in all beings, senses, and the mind—thus, those skilled in the Veda and Tantra know You. You alone are the primeval Person, whose power lies dormant; by that power, the modes of passion, goodness, and darkness are differentiated; from You arise the great ego, space, air, fire, water, earth, the gods, sages, and all beings. Having entered this creation by Your own power, You dwell within the fourfold body as a portion of the self; thus, the wise know that Person who, abiding within, enjoys the essence of the senses like honey. You, who are the swift chariot of time, drag all worlds with irresistible force; the elements, whose nature is inferred, are like masses of clouds, and You are like the wind—unbearable. While people, intoxicated and distracted by thoughts of action, greedily long for sense objects, You, ever alert, suddenly seize them like a snake licking up a mouse, O Death. What wise person would abandon Your lotus feet, which are the abode of honor and humility? Out of fear, even the fourteen Manus, our revered teachers, worshipped You, lest they fall from their position. Therefore, O Brahman, Supreme Self, You are the refuge of the wise; when the universe is struck by the fear of Rudra, You are the shelter free from all fear. Recite this, O noble sons of kings, remaining pure, performing your own duties, and offering your intentions to the Lord—may all be well for you. Worship that very Self, who abides within the self and is present in all beings, praising and meditating constantly on Hari.