In this world, nothing brings greater benefit to people than holding the mind, with unwavering devotion, fixed upon the Supreme. This is the highest good. O King, within the body, there are seven gates above, two in front, and two below—each serving as a passage for the movement of sense-objects. Within these gates dwells a particular lord, presiding over their functions. Of these gates, five are situated in the east, one in the south, one in the north, and two in the west. Let me describe their names to you, O King. In the east, two gates, shining like fireflies, were constructed together. Through them, Dyumatsakha travels, illuminating the land. Also in the east, two gates named Nalinī and Nālinī stand side by side; through them, Avadhūtasakha enters the fragrant domain. At the front is a gate called Mukhyā, bustling with shops and food boats. Through this gate, the king of the city enters, accompanied by merchants who know the tastes of things. Through the southern gate named Pitṛhū, Purañjana enters the southern Pañcāla region, accompanied by those who carry knowledge. Similarly, through the northern gate called Devahū, he enters the northern Pañcāla region, also accompanied by bearers of knowledge. On the western side, through the gate named Āsurī, Purañjana enters the territory called Grāmaka, accompanied by arrogance. Through the other western gate, Nirṛti, he enters the region called Vaiśasa, accompanied by greed. The two city gates known as Andha and Avamīṣā are silent and skillful. Their lord, who possesses sight, passes through them and acts. When Purañjana 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. When she sings, he sings; when she weeps, he weeps; when she laughs, he laughs; when she speaks, he speaks in turn. When she runs, he runs; when she stands, he stands; when she lies down, he lies down beside her; sometimes he sits with her. When she listens, he listens; when she looks, he looks; when she smells, he smells; 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 all her qualities, even when unwilling, the ignorant man imitates her like a plaything, out of weakness. Meanwhile, Śuka continued: Upon witnessing the extraordinary deeds of Kṛṣṇa, the cowherds, amazed and unaware of his true power, 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, just as the king of elephants lifts a lotus? With his eyes only partly open in childish innocence, he drank the breast milk of the mighty Pūtanā, along with her very life, as time consumes the lives of all. While lying below, the infant’s feet struck the cart and the wheel fell down, overturned, as he cried and kicked it. Seated as a one-year-old, he was carried away through the sky by the demon Tṛṇāvarta, who grasped his neck, but he overcame that great affliction. Once, when his mother had tied him to a mortar for stealing butter, he walked between the two arjuna trees and caused them to fall with his arms. In the forest, tending calves and surrounded by other boys, he tore apart the mouth of the demon Baka with his hands, though Baka intended to kill him. When the demon, disguised as a calf, entered among the calves to kill him, he slew him and, with playful ease, knocked down the kapittha fruits. He killed the ass-demon and his powerful companions and made the tāla grove safe, filled with ripe fruits. By his strength, he slew the fierce Pralamba demon and freed the cows and cowherds from the forest fire. He subdued the great serpent king, drained of his pride, and drove him from the lake, thus making the waters of the Yamunā free from poison. All the residents of Vraja have an affection for him 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.” Hearing their words, Śrī 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 has assumed three colors in successive ages: 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 your 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. In ancient times, O chief of Vraja, the virtuous, oppressed by robbers in a land without a king, were protected by him and defeated the bandits, united together. Those fortunate people who develop affection for this one are not overcome by misfortune, just as demons cannot overcome those who are protected by Vishnu.