Hearing of Krishna’s wondrous display of divine power, Indra was utterly astonished. His pride and resolve shattered, he withdrew his storm clouds at once. As the sky cleared, sunlight returned, and the fierce wind and torrential rains ceased. Krishna, the lifter of Govardhana, turned to the cowherd community and addressed them with gentle assurance: “Go forth without fear, O cowherds, with your wives, children, wealth, and all that is dear to you. The storm has passed, the rivers have receded—there is nothing more to fear.” With hearts full of relief, the cowherds emerged from their shelter. Each person gathered their cattle, carts, and belongings, moving slowly together with their women, children, and elders. In the sight of all beings, Krishna playfully set Govardhana Mountain back in its original place, as effortlessly as a child returns a toy. Overwhelmed by love, the people of Vraja quietly pressed close to Krishna, embracing him, offering their gratitude and affection. The cowherd women, their hearts full of joy, worshipped him with curds and unbroken rice, showering him with their blessings. Yaśodā, Rohiṇī, Nanda, and mighty Balarāma embraced Krishna, overcome with affection, and offered him their heartfelt blessings. In the heavens, the gods, Siddhas, Sādhyas, Gandharvas, and Cāraṇas rejoiced. They sang Krishna’s praises and joyfully showered the earth with a rain of flowers. 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, Krishna—Hari—returned to his settlement with Balarāma. The Gopīs followed, their voices lifted in joyful song, recounting his wondrous deeds, their hearts deeply moved by love and awe. Thus concludes the twenty-fifth chapter of the first half of the tenth book of the Śrīmad Bhāgavata Mahāpurāṇa, the scripture for the supreme renunciates. Krishna then imparted profound teachings: “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 alone. A sage overcomes passion and darkness by cultivating goodness; and, being steadfast, he transcends even goodness through detachment and calmness of mind. Thus freed from the qualities, the soul attains me, leaving behind individual existence. “The soul, liberated from other souls and from desires born of the qualities, becomes complete in me, the Absolute; it moves neither outward nor inward. Therefore, 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; in this world, they attain my supreme state. “My devotees, of peaceful 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—such souls are always protected. This world, the next, the soul that moves between both, and all that is considered one’s own—wealth, cattle, 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 of all beings 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 is the highest good for people: with intense devotion, to keep the mind steadily fixed on me. “There are seven gates above, two in front, and two below—each for the movement of sense-objects. 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, O King. “Like fireflies, two eastern gates stand together; through them, Dyumatsakha travels, illuminating the land. Two gates named Nalinī and Nālinī are also 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, he enters the northern Pañcāla, again accompanied by those who carry knowledge. Through the western gate named Āsurī, Purañjana enters Grāmaka, accompanied by arrogance. Through the western gate named Nirṛti, he enters Vaiśasa, accompanied by greed. “The two city gates, 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. “Thus, 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; when she enjoys, he enjoys with her. Sometimes, when she sings, he sings; when she weeps, he weeps; when she laughs, he laughs; when she speaks, he speaks in turn. Sometimes, when she runs, he runs; when she stands, he stands; when she lies down, he lies beside her; sometimes, he sits with her. Sometimes, when she listens, he listens; when she looks, he looks; when she smells, he smells; when she touches, he touches. Sometimes, when his wife grieves, he grieves with her, sharing her sorrow; when she rejoices, he rejoices, sharing her happiness. “Thus deceived by his wife and all her qualities, even when unwilling, the ignorant man imitates her, like a plaything, out of weakness.” Śuka then said: Seeing such extraordinary deeds of Krishna, the cowherds were amazed. Unaware of his true power, they approached Nanda and spoke to him, recalling the words of Garga.