As hailstones rained down with terrible force, striking lifeless the beings of Vraja, Lord Hari, Krishna, perceived the cause behind this calamity. He understood that it was Indra’s wrath, provoked by the interruption of the sacrifice, that unleashed this extraordinary, fierce storm—rain mixed with stones and violent winds—seeking to destroy the cowherd community. Krishna addressed the cowherds, saying, “Because we stopped our sacrifice, Indra now attempts our destruction with this fierce storm. I shall counteract this with my own power of yoga. Those who foolishly consider themselves lords of the world are blinded by arrogance; today, I will destroy such pride. The virtuous gods are never astonished by the Lord, but for the unworthy, the breaking of pride brings pacification. Therefore, I vow to protect this community, which has taken refuge in me, regards me as its lord, and whom I have accepted as my own, by my own power of yoga.” Having spoken thus, Krishna, with effortless grace, lifted Govardhana Mountain with a single hand, as easily as a child holds up an umbrella. He called out to the cowherds, “O mother, O father, O residents of Vraja, enter the hollow of the mountain with your cattle as you see fit. Do not fear—the mountain will not fall from my hand, nor will the wind and rain harm you. Your protection is assured.” Reassured by Krishna’s words, the residents of Vraja, along with their families, wealth, and dependents, entered the shelter of the mountain as space allowed. They forgot hunger, thirst, pain, and even the desire for comfort, gazing in awe as Krishna held up the mountain for seven days, unmoving, his feet planted firmly. Indra, hearing of Krishna’s wondrous feat, was utterly astonished. Stunned and his resolve broken, he withdrew his clouds. As the sky cleared, the sun shone once more, and the terrible wind and rain ceased. Krishna, the lifter of Govardhana, addressed the cowherds: “Go forth without fear, O cowherds, with your wives, wealth, and children. The storm has ended, the rivers have receded.” The cowherds emerged, gathering their cattle, carts, and belongings, accompanied by women, children, and elders, moving slowly. Krishna then placed Govardhana back in its original place before all living beings, doing so playfully. Overflowing with love, the residents of Vraja approached Krishna, embracing him and expressing their affection. The cowherd women, full of joy, worshipped him, offering curds and unbroken rice, and showered him with their constant blessings. Yaśodā, Rohiṇī, Nanda, and Rāma—the strongest among the cowherds—embraced Krishna, overcome with affection, and offered heartfelt blessings. In the heavens, the hosts of gods, Siddhas, Sādhyas, Gandharvas, and Cāraṇas rejoiced, praising Krishna and showering the earth with flowers. Conches and kettledrums resounded in the sky, urged on by the gods, and the Gandharvas, led by Tumburu, sang joyfully. Surrounded by loving cowherds, Krishna returned to his own settlement with Balarāma. The Gopīs, singing of his wondrous deeds, followed joyfully, their hearts deeply moved. Thus concludes the twenty-fifth chapter of the first half of the tenth book of the Śrīmad Bhāgavata Mahāpurāṇa, the scripture for supreme renunciates. Krishna then spoke: “Let the wise, free from attachment to the qualities of nature, worship me. The learned, self-controlled and vigilant, should worship me, free from attachment. A sage overcomes passion and darkness by cultivating goodness, and, being steadfast, conquers even goodness by detachment and calmness. Freed from all qualities, the soul attains me, leaving behind individual existence. The soul, liberated from other souls and desires born of 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 fortune of the goddess of prosperity; they attain my supreme state in this world. Those devoted to me, peaceful in nature, never perish; the weapon of Time does not touch them. For whom I am dear as the Self, as son, friend, teacher, well-wisher, and cherished deity. “This world, the next, the soul that moves between both, and all that is considered one’s own here—wealth, cattle, homes—abandoning all others and worshipping me alone, the all-pervading, with exclusive devotion, I carry them beyond death. Nowhere else but in me, the Supreme Lord of all beings and master of primordial nature, is intense fear for the soul of all creatures 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, through the yoga of devotion, enter my feet, which are free from all fear, for their well-being. This alone is the highest good for people: with intense devotion, to keep the mind steadily fixed on me. “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. Of these, five gates are to the east, one to the south, one to the north, and two to the west. I will now describe their names. “Like fireflies, two eastern gates were constructed together; through them, Dyumatsakha travels, illuminating the land. Two gates named Nalinī and Nālinī were built together in the east; through them, Avadhūtasakha enters the fragrant domain. A gate called Mukhyā stands at the front, with many shops and food boats; through it, the king of the city enters the realm, accompanied by merchants who know taste. “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. Through the western gate named Āsurī, Purañjana enters the territory called Grāmaka, accompanied by arrogance. Through the western gate named Nirṛti, Purañjana enters the region called Vaiśasa, accompanied by greed.” Thus, Krishna’s divine actions and teachings shine forth, illuminating the path for those who seek the highest good.