The Supreme Lord spoke, revealing his sovereign power: “Out of fear of me, the wind blows, the sun shines, Indra sends rain, fire burns, and death itself moves among all beings.” He explained that the yogis, endowed with knowledge and renunciation, approach his feet through the yoga of devotion. There, at his feet, which are untouched by fear, they find true well-being. He declared, “This alone is the highest good for all people in this world: to fix the mind steadily upon me with intense devotion.” Then, turning to the nature of embodied life, he described the city of the body: “There are seven gates above, two in front, and two below—each serving as a passage for sense-objects. Within each gate dwells a particular lord, O King.” He continued, “Of these gates, five are to the east, one to the south, and one to the north; two are to the west. Hear now their names. Like twin fireflies, two eastern gates were constructed together; through them, Dyumatsakha travels, illuminating the land. Two more gates, called Nalinī and Nālinī, also stand together in the east; through these, Avadhūtasakha enters the fragrant domain. Another gate, Mukhyā, stands at the front, bustling with 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, Devahū, he enters the northern Pañcāla, also accompanied by those who carry knowledge. Through the western gate called Āsurī, Purañjana enters Grāmaka, accompanied by arrogance. Through the western gate named Nirṛti, he enters 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 with Viṣūcī, he experiences delusion, pleasure, or joy arising from his wife and children. Thus, absorbed in action, 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. When she sings, he sings; when she weeps, he weeps; when she laughs, he laughs, and when she speaks, he speaks as well. 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. When she listens, he listens; when she looks, he looks; when she smells, he smells, and when she touches, he touches. When his wife grieves, he grieves with her, feeling sorrow; when she rejoices, he rejoices, sharing in her happiness. Thus, deceived by his wife and her qualities, even when unwilling, the ignorant man imitates her, like a plaything, out of weakness.” At this point, Śuka addressed Parīkṣit: “O King, seeing such extraordinary deeds performed by Kṛṣṇa, the cowherds were filled with amazement. Unaware of his true power, they approached Nanda and spoke, recalling the words of the sage Garga. “They said, ‘These acts of the boy are truly astonishing! How could he be born among villagers, whose offspring are usually despised? How could this child, only seven days old, effortlessly hold aloft the great mountain with a single hand, as the king of elephants lifts a lotus? With eyes only partly open in childish innocence, he drank the breast milk of the mighty Pūtanā, along with her very life, just as time consumes all. ‘When he was an infant lying below a cart, his feet struck it and overturned the wheel as he cried and kicked. As a one-year-old, he was carried away through the sky by the demon Tṛṇāvarta, who grasped his neck, yet he overcame that great affliction. Once, tied to a mortar by his mother for stealing butter, he crawled between two arjuna trees and caused them to fall with his arms. ‘In the forest, tending calves among other boys, he tore apart the mouth of the demon Baka with his hands, though Baka intended to kill him. When a demon disguised as a calf entered among the calves to kill him, he slew him and playfully knocked down the kapittha fruits. He killed the ass-demon and his powerful companions, making the tāla grove safe and filled with fruits. By his strength, he slew the fierce Pralamba demon and rescued the cows and cowherds from the forest fire. He subdued the great serpent king, drained of his pride, and drove him from the lake, making the waters of the Yamunā free from poison. ‘All the residents of Vraja feel for him an affection that cannot be abandoned. Nanda, how could such innate love arise in us for your son? How can a seven-day-old child perform the feat of holding up a great mountain? Therefore, O leader of Vraja, we have doubts about your son.’ Nanda replied, ‘Listen to my words, O cowherds, and let your doubts about the boy be dispelled. Regarding this child, Garga, the Yadu sage, spoke to me. He said that in successive ages, this child has assumed three colors: white, red, and yellow; now, he has taken on a dark complexion. Previously, this illustrious one was born as the son of Vasudeva; now, he is my son. The wise call him Vāsudeva. Your son has many names and forms, corresponding to his qualities and deeds. I know them, but people do not. This delight of the cowherds and Gokula will bring you all prosperity; by him, you will easily overcome all dangers.