Distressed by the sudden, violent storm, the people of Vraja rushed to protect their children and themselves. They covered their heads and little ones with their own bodies, shivering and bewildered by the onslaught of wind and hail. In their fear and desperation, they approached the feet of the Blessed Lord, Krishna, seeking his shelter. With voices trembling yet full of faith, they cried out, “Krishna, Krishna, greatly fortunate one! O Lord, Gokula is under your protection. Only you can save us from the wrath of the gods. O beloved of your devotees, please protect us!” As Krishna gazed upon the scene, he saw the lifeless bodies of creatures struck down by the hailstones. He understood at once that this calamity was the handiwork of Indra, the king of the gods, angered by the interruption of his sacrifice. Krishna addressed his people, saying, “Because we stopped our sacrifice, Indra, seeking our destruction, has sent this extraordinary, fierce storm of stone-filled rain and violent wind. But do not fear. With the power of my own yoga, I shall properly counteract this. Those who, out of arrogance, consider themselves lords of the world must have their pride destroyed. For the virtuous gods, there is no astonishment at the Lord’s actions, but for the unworthy, the breaking of their pride brings them peace.” He continued, “This cowherd community has taken refuge in me, regards me as its Lord, and I have accepted you all as my own. By my own power of yoga, I shall protect you. This is my vow.” Having spoken these words, Krishna, with effortless grace, lifted Govardhana Mountain with one hand, as easily as a child holds up an umbrella. He then called to the people, “O mother, O father, O residents of Vraja, bring your cattle and enter the hollow of the mountain as you find space. Do not be afraid of the mountain falling from my hand, nor of the wind and rain. I have arranged your protection.” Reassured by Krishna’s words, the residents of Vraja, with their families, cattle, and all their possessions, entered the shelter of Govardhana’s hollow. Their minds were calmed, and, abandoning hunger, thirst, pain, and even the desire for comfort, they watched in awe as Krishna stood unmoving, holding up the mountain for seven days. Meanwhile, Indra, hearing of Krishna’s wondrous feat, was utterly astonished. His pride shattered, he withdrew his storm clouds, and the rain ceased. As the sky cleared and the sun shone once more, Krishna, the lifter of Govardhana, spoke to the cowherds: “Go out now, abandon your fear, O cowherds with your wives, wealth, and children. The wind and rain have stopped, and the rivers have receded.” The people of Vraja emerged, gathering their cattle, carts, and belongings, moving slowly with their women, children, and elders. In the sight of all living beings, Krishna playfully set the mountain back in its original place. Overwhelmed with love and gratitude, the residents of Vraja quietly approached Krishna, embracing him and expressing their affection. The cowherd women, hearts full of joy, worshipped him with offerings of curds and unbroken rice, showering him with their constant blessings. Yashoda, Rohini, Nanda, and Balarama—the strongest among the strong—embraced Krishna, overcome with deep affection, and offered him their heartfelt blessings. In the heavens, the hosts of gods, Siddhas, Sadhyas, Gandharvas, and Charanas rejoiced. They praised Krishna and joyfully showered a rain of flowers upon the earth. Conches and kettledrums resounded in the sky, urged on by the gods, and the lords of the Gandharvas, led by Tumburu, sang in celebration. Thus, surrounded by the loving cowherds, Krishna, with Balarama at his side, returned to the cowherd settlement. The Gopis, their hearts brimming with joy, followed, singing of his wondrous deeds. Thus concludes the twenty-fifth chapter of the first half of the tenth book in the Śrīmad Bhāgavata Mahāpurāṇa, the scripture revered by the supreme renunciates. Krishna then imparted teachings to the wise: “Let those who have shaken off attachment to the qualities of nature worship me. The learned, free from attachment, self-controlled and vigilant, should worship me. A sage overcomes passion and darkness by cultivating goodness, and by steadfastness and detachment, he transcends even goodness. Freed from all qualities, the soul attains me, leaving behind individual existence.” He continued, “The soul, liberated from other souls and from desires born of the qualities, becomes complete in me, the Absolute, moving neither outward nor inward. Those who know my power as the Lord of Māyā, endowed with eightfold sovereignty, do not covet even the blessed fortune of the goddess of prosperity; in this world, they attain my supreme state. My devotees, peaceful in nature, never perish; the weapon of Time does not touch them. For those to whom I am as dear as the Self, as son, friend, teacher, well-wisher, and cherished deity, I am their sole protector.” “This world, the next, the soul that moves between both, and all that is considered one’s own—be it wealth, cattle, or homes—should be abandoned in favor of worshipping me alone, the all-pervading, with exclusive devotion. I carry such devotees beyond death. Nowhere else but in me, the Supreme Lord of all beings and the master of primordial nature, is intense fear for the soul dispelled. Out of fear of me, the wind blows, the sun shines, Indra sends rain, fire burns, and death moves about. Yogis endowed with knowledge and renunciation enter my feet, which are free from all fear, through the yoga of devotion. The highest good for people in this world is to keep the mind steadily fixed on me with intense devotion.” Krishna then described the city of the body: “Seven gates are made above, two in front, and two below; each for the movement of sense-objects, and within them dwells a certain lord, O King. Of these, five gates are to the east, one to the south, and one to the north; two are to the west. I shall now describe their names.” “Like fireflies, two eastern gates were constructed together; through them, Dyumatsakha travels, illuminating the land. Two gates named Nalini and Nalini were built together in the east; through them, Avadhutasakha enters the fragrant domain. A gate called Mukhya stands at the front, with many shops and food boats; through it, the king of the city enters, accompanied by merchants who know taste.” “O King, through the southern gate named Pitṛhū, Purañjana enters the southern Pañcāla region, accompanied by those who carry knowledge. Through the northern gate called Devahū, Purañjana enters the northern Pañcāla region, accompanied by those who carry knowledge.” Thus, with divine actions and profound teachings, Krishna protected his beloved people and revealed the path to liberation.