Gathered together, the cowherds listened as Śrī Nanda spoke to dispel their doubts about the wondrous child, Krishna. “Hear me, O friends,” Nanda said warmly. “The sage Garga, renowned among the Yadus, once spoke to me regarding this boy. He revealed that Krishna has taken on different colors in successive ages—white, red, and yellow—and now, in this age, he appears with a dark complexion. “In times past, this illustrious one was born as the son of Vasudeva, but now, he is my son. The wise call him Vāsudeva. Your child has countless names and forms, each reflecting his qualities and deeds. Though I know them, the world does not. “This delight of the cowherds and Gokula will bring prosperity to all. Through him, you will easily overcome any danger. In ancient days, when the virtuous were oppressed by robbers in lands without a king, it was he who protected them, and together they defeated the bandits. “Those who develop affection for him are never overcome by misfortune, just as demons cannot harm those protected by Vishnu. Therefore, this son of mine, Krishna, is equal to Narayana in qualities, fortune, fame, and influence. Thus, there is no wonder in his extraordinary actions. “After Garga directly instructed me and returned to his home, I have come to see Krishna, who performs effortless deeds, as a portion of Narayana himself.” Hearing Nanda’s words and recalling Garga’s song, the residents of Vraja, who had witnessed Krishna’s immeasurable brilliance, joyfully honored both Nanda and Krishna, their hearts free from astonishment. When Indra, enraged at the disruption of his sacrifice, sent torrents of rain, hail, and fierce winds, the cowherds and their cattle were distressed. But Krishna, their only refuge, smiled compassionately. With one hand, as easily as a child lifts a toy, he uprooted the mountain and held it aloft, sheltering the entire cowherd community. Indra, proud of his power, was not pleased with the cows. Thus concludes the twenty-sixth chapter of the first part of the tenth book of the Śrīmad Bhāgavatam, the great Purāṇa, scripture of the supreme renunciates. The saints, unattached and absorbed in the Divine, remain peaceful, seeing all equally, free from possessiveness and ego, undisturbed by dualities and without greed. Among these most fortunate ones, my stories are always spoken; they purify those who cherish them, removing all sin. Those who listen, sing, or approve of these stories with respect, and who are devoted and faithful, attain devotion to me. For the saint who has attained devotion, nothing else remains to be achieved, for he experiences bliss in me—the infinite, the embodiment of Brahman and joy. Just as one who approaches a blazing fire dispels cold, fear, and darkness, so does one who associates with the saints. For those sinking and rising in the dreadful ocean of existence, the saints—knowers of Brahman, peaceful—are like a sturdy boat for those immersed in water. Food is the life of living beings; I am the refuge for the distressed; righteousness is wealth for people after death; and saints are the shelter for those who fear in this world. Saints give vision, like the rising sun; gods, relatives, saints, and I myself—all are saints. Thus, Vaitasena, even after Urvashi, indifferent to worldly realms and free from attachment, wandered this earth, delighting in the self. Softness and hardness, coldness and heat—these are qualities of touch, the subtle element of air. Movement, gathering, acquisition, leadership among objects and sounds, and the essence of all senses—these are the characteristic actions of air. From the subtle element of touch belonging to air, and by divine influence, form arose. Then, light emerged, and the eye became the means of perceiving form. The state of being a substance, the quality of being a property, and the condition of being an individual entity—these are the functions of pure form for fire. Illumination, cooking, heating, burning, dispelling cold, drying, and causing hunger and thirst—these are the functions of fire. From pure form, transformed by fire and impelled by the divine, arose pure taste. From that, water, and the tongue as the organ for perceiving taste. Astringent, sweet, bitter, pungent, sour—by various combinations, the single taste is differentiated due to the transformations of material elements. Moistening, solidifying, satisfaction, sustaining life, nourishing, delighting, quenching heat, and abundance—these are the functions of water. From pure taste, transformed by water and impelled by the divine, arose pure scent; from that, earth, and the nose as the organ for perceiving scent. Due to differing combinations of material components, the single scent is distinguished as earthy, putrid, fragrant, mild, strong, sour, and so forth. Serving as the ground for formation, the abode of Brahman, support, and true distinction, and the emergence of all qualities in beings—these are the characteristics of earth. That for which the special quality of space is the object is called hearing; that for which the special quality of air is the object is known as touch. That for which the special quality of fire is the object is called sight; that for which the special quality of water is the object is known as taste; that for which the special quality of earth is the object is called smell. A property is observed in one thing but not in another, due to their combination; thus, the distinction of entities is recognized only in earth. When these seven—beginning with the great principle—are combined, endowed with time, action, and qualities, they entered into the primordial form of the universe. From these, when thus penetrated and joined together, the inert cosmic egg arose. From it, the Cosmic Person emerged, rising as the Virāṭ. This particular cosmic egg, surrounded in order by ten successive coverings—water and so on—and enveloped by the primordial matter on the outside, is the expanse of worlds, which is the form of the blessed Hari. Rising from the golden cosmic shell and lying upon the waters, the great god entered it and split open the space in many ways. First, his mouth was opened, from which speech arose; from speech came fire. Then the nostrils opened, from which breath arose, and from these, the sense of smell emerged. Thus, the divine creation unfolded, and the glory of Krishna was sung and honored, bringing joy and devotion to all who heard and cherished these sacred stories.