Reassured by Krishna’s words, the residents of Vraja, their hearts steadied, gathered their families, wealth, and dependents and entered the sheltering hollow of Govardhana Hill, each finding space as they could. There, abandoning hunger, thirst, pain, and even the longing for comfort, they fixed their gaze upon Krishna, who stood unmoved, holding aloft the great mountain for seven days, his feet never shifting. News of Krishna’s miraculous power, his wondrous yoga, reached Indra. The king of the gods was astonished; his pride and resolve crumbled, and he withdrew his furious clouds. The sky cleared, sunlight returned, and the terrible winds and rains ceased. Then Krishna, lifter of Govardhana, addressed the cowherds: “O cowherds, do not fear. Take your wives, wealth, and children and come out, for the wind and rain have stopped, and the rivers have receded.” Obediently, the cowherds emerged, each gathering their cattle, carts, and belongings, moving slowly with their women, children, and elders. Before all the assembled beings, Krishna—playful and serene—placed Govardhana Hill gently back in its original place. Overwhelmed with love, the residents of Vraja approached Krishna quietly. They embraced him and expressed their devotion in many ways. The cowherd women, their hearts brimming with affection and joy, worshipped him, offering curds, unbroken rice, and their constant blessings. Yaśodā, Rohiṇī, Nanda, and mighty Balarāma embraced Krishna, their hearts overflowing with love, and showered him with heartfelt blessings. In the heavens, the gods, Siddhas, Sādhyas, Gandharvas, and Cāraṇas rejoiced. They praised Krishna and rained flowers upon the earth in delight. Conches and kettledrums resounded in the sky, urged on by the gods, while the Gandharva lords, led by Tumburu, sang in celebration. Surrounded by the loving cowherds and accompanied by Balarāma, Hari returned to the cowherd settlement. The Gopīs, their hearts deeply moved, followed joyfully, singing of Krishna’s wondrous deeds. Thus ends the twenty-fifth chapter of the first half of the tenth book in the Śrīmad Bhāgavata Mahāpurāṇa, the scripture for the supreme renunciates. Krishna then spoke of the path of wisdom and devotion. He said, “Let the wise, having 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, being steadfast, he 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 the qualities, becomes complete in me, the Absolute, moving neither outward nor inward. Therefore, those who know my power as Lord of Māyā, endowed with eightfold sovereignty, do not covet even the fortune of the goddess of prosperity; they attain my supreme state. My peaceful devotees never perish; the weapon of Time does not touch them. For those to whom I am dear as the Self, as son, friend, teacher, well-wisher, and cherished deity, I am their ultimate refuge. This world, the next, the soul that moves between both, and all that is considered one’s own here—be it wealth, cattle, or homes—abandoning all others and worshipping me alone, the all-pervading, with exclusive devotion, I carry them beyond death. Nowhere but in me, the Supreme Lord and 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, through the yoga of devotion, enter my feet, which are free from all fear, for their well-being. This alone, in this world, is the highest good for people: with intense devotion, to keep the mind steadily fixed on me.” 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. 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 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, 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. The two city gates named Andha and Avamīṣā are silent and skillful; their lord, who possesses sight, passes through them and acts. When he enters the inner chambers, accompanied by Viṣūcī, he experiences delusion, pleasure, or joy arising from his wife and children. Absorbed in actions, driven by desire, deceived and ignorant, he follows whatever his queen wishes. Sometimes, when she drinks, he drinks wine, intoxicated; when she eats, he eats, and when she enjoys, he enjoys with her. Sometimes, when she sings, he sings; when she weeps, he weeps; when she laughs, he laughs, and when she speaks, he speaks in turn. Sometimes, when she runs, he runs; when she stands, he stands; when she lies down, he lies down beside her, and sometimes he sits with her. Sometimes, when she listens, he listens; when she looks, he looks; when she smells, he smells, and when she touches, he touches. Sometimes, when his wife grieves, he grieves with her, feeling sorrow; when she rejoices, he rejoices, sharing in her happiness.” Thus, through these teachings and deeds, the Lord revealed the nature of devotion, wisdom, and the soul’s journey within the world and beyond.