Freed from all desire and aversion, his mind steady and equal toward all, he became devoted to the Lord and attained the true state of a devotee. In that state, he appeared radiant, adorned with a crown, bracelets, necklace, anklets, and a golden girdle. He was further beautified by the emblems of conch, discus, mace, and lotus, and garlanded with the finest jewels, shining with supreme splendor. On his auspicious neck rested the Kaustubha gem, his shoulders broad and powerful like those of a lion, his form glowing with unfading glory and shining like a flawless touchstone. His abdomen was marked by three graceful lines, which moved gently with each breath, as if the very universe was being drawn in and released through the deep whirl of his navel. He wore a brilliant yellow garment, fastened with a golden belt around his dark, shapely hips. His thighs, knees, and shins were perfectly formed, pleasing to behold. His feet shone like the petals of autumn lotuses, their nails radiating a light that dispelled all darkness within. O Teacher, it is these feet that are the path for those seeking to cross the darkness of ignorance—please reveal them. Such a form is meant to be meditated upon by those who wish to purify themselves; devotion to it grants fearlessness to all who perform their duties. Though difficult to reach for embodied beings, you are attainable through devotion. Even mastery over the self is considered inferior to the ultimate state of realization gained by exclusive devotion to you. Having worshipped that Lord, who is so difficult to approach—hard to attain even for the virtuous—who would ever desire anything outside the shelter of his feet? Death, the ender of all, cannot approach those who are indifferent to it, even as he destroys the universe with his mighty, 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 any other blessing? Therefore, O sinless one, may we always have the association of those whose character is pure and compassionate, whose sins are washed away by bathing in the sacredness of your fame—this alone is your true grace to us. He whose mind is undistracted by external objects and does not enter the dark cave of ignorance, whose heart is purified by devotion and yoga—such a sage surely perceives your path. That in which this universe appears, and by which it is illumined—that supreme Brahman, the highest light, is vast and all-encompassing like space itself. By your own power of illusion, you create this world of many forms, sustain it, and dissolve it again, remaining ever 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, seeking perfection; you are perceived in all beings, senses, and the mind—thus, those skilled in the Vedas and Tantras 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. Entering 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 as honey. You, the swift chariot of time, drag all worlds with irresistible force; the elements, subtle and inferred, are like 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, revered teachers of the world, worship 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 fearsome Rudra, you alone are the shelter free from all fear. Recite this, O noble sons of kings, remaining pure, performing your duties, and offering your intentions to the Lord—may all be well for you. Worship that very Self, who abides within the self and in all beings, praising and meditating constantly on Hari. Having received this instruction in yoga, maintaining the vows of sages, and with concentrated minds, may you all practice this with reverence. Long ago, the Lord, master of creation, spoke this to us, desiring to produce the sons of Bhṛgu and others, and to those wishing to create. We, all the lords of progeny, were not prompted in the creation of beings; but by this knowledge, with darkness dispelled, we wished to create various creatures. Now, whoever is always engaged, reciting this with attention, soon attains the highest good, being devoted to Vāsudeva. Here, supreme knowledge is the highest welfare for all; with the boat of knowledge, one easily crosses the difficult ocean of misfortune. Whoever, with faith, recites this praise of the Lord as sung by me, worships Hari, who is otherwise hard to worship. From this, a person swiftly obtains whatever he desires—the song I have sung is dear to the highest welfare. Whoever, rising early, with joined palms and faith, hears or recites this, is freed from the bonds of karma. O sons of men-gods, this song, this praise of the Supreme Person, the Paramātmā, has been sung by me; recite it with focused mind as great austerity, practice it, and in the end, you will attain your desired goal. Meanwhile, out of anger, Indra poured down a torrent of club-like rain for the protection of the inhabitants of Vraja and the lifting of Govardhana. Enraged, Indra summoned the destructive clouds called Sāṃvartaka and spoke forceful words: “Ah! The pride and greatness of these cowherds, dwellers of the forest, who, relying on Krishna—a mere mortal—have shown disrespect to the gods! Just as some, abandoning the path of true inquiry, wish to cross the ocean of existence by rituals and strong actions alone, these cowherds, depending on Krishna—a talkative, childish, arrogant, and ignorant one who imagines himself wise—have done me wrong. “Blinded by their own wealth, puffed up by Krishna, they destroy their pride born of prosperity and drive their cattle to ruin. I will mount Airāvata, my elephant, and go to Vraja, accompanied by the wind-gods with great force, intent on destroying Nanda’s cowherd settlement.