From the sense of smell, air was born; then, from the eyes, sight arose, and from sight, the sun came into being. Next, the ears formed, giving rise to hearing, and from hearing, the directions unfolded. The cosmic being, Virāj, then split open his skin, from which hair and body hair appeared, followed by the emergence of plants. After this, the generative organ was formed. Semen gave rise to water, and the anus was shaped and opened. From the anus, the vital air known as apāna emerged, and from apāna, death itself—the great terror of the world—came into being. The hands were then formed and opened, and through them strength manifested, from which Indra arose. The feet were shaped and opened, giving rise to movement, and from movement, Viṣṇu appeared. His veins opened, filling with blood, and from these, rivers came into being. The abdomen was formed, and soon hunger and thirst arose, finding their support in the ocean. The heart of the cosmic being was split, and from the heart, the mind was born. From the mind, the moon emerged; from intellect, the lord of speech arose; from ego, Rudra came forth; and from consciousness, the inner witness—the knower within—was born. All these deities, having arisen in their respective places, could not rouse the cosmic being. Each, in turn, re-entered their own domain, seeking to awaken him. Fire entered the mouth as speech, but the cosmic being did not stir. Air entered the nostrils as smell, but he remained unmoved. The sun entered the eyes as sight, yet he did not rise. The directions entered the ears as hearing, but he still did not awaken. Herbs entered the skin with hair, but there was no movement. Waters entered the generative organ with semen, yet the cosmic being remained still. Death entered the anus with apāna, but nothing happened. Indra entered the hands with strength, but the cosmic being did not rise. Viṣṇu entered the feet with movement, but there was no response. Rivers entered the veins with blood, but he did not awaken. The ocean entered the abdomen with hunger and thirst, but the cosmic being did not rise. The moon entered the heart with the mind, but still he did not stir. Even Brahmā entered the heart with intellect, but the cosmic being did not rise. Rudra entered with ego, but still there was no awakening. Finally, when the inner witness, the knower of the field, entered the heart with consciousness, the cosmic being arose from the waters. Just as, in a sleeping person, all the life-energies, senses, mind, and intellect are present but cannot awaken him without the vital spirit, so too, only when the innermost self enters, does true awakening occur. Therefore, with a mind engaged in yoga, one should discern and contemplate this innermost self within, using devotion, detachment, and knowledge. Later, when the mountain was held aloft and the people of Vraja were protected from the terrible downpour, Surabhi and Indra came to Kṛṣṇa in Goloka. Indra, ashamed of his offense, approached Kṛṣṇa privately, bowing low and touching Kṛṣṇa’s feet with his radiant crown. Having witnessed and heard of Kṛṣṇa’s boundless power, and with his pride as king of the three worlds shattered, Indra spoke humbly with joined palms: “Your abode is pure existence, peaceful, composed of austerity, untouched by passion or darkness. The flow of qualities shaped by illusion does not bind you, nor do you have any attachment. How, then, could there be causes such as greed and others, which arise from ignorance, O Lord? Yet, you wield punishment to protect righteousness and restrain the wicked. You are the father, the teacher, the ruler of all worlds, insurmountable time itself, who bears the rod of chastisement. For the welfare of all, you take on forms at will, humbling those who imagine themselves lords of the world. “Those like me, who disregard your command and think themselves rulers, quickly lose their arrogance when they see you and stray from the noble path, acting with disrespect. Even for the wicked, your instruction is effective. Therefore, O Lord, please forgive my offense, born of ignorance and pride. My mind was deluded by my own power; may such unworthy thoughts never return. Your descent, O Adhokṣaja, is to remove the earth’s burden caused by powerful rulers, to destroy armies, and to bring welfare to those who follow your feet. Salutations to you, O Supreme Person, Great Soul, Vāsudeva, Krishna, Lord of the Sātvatas. Salutations to you who assume a body at will, whose form is pure knowledge, all-pervading, the seed and soul of all beings. “It was I, driven by pride and anger, who tried to destroy this cowherd settlement with storms and winds, after the sacrifice was interrupted by the arrogant. By your grace, I am freed from pride and my futile effort is destroyed; I now take refuge in you, the Lord, the teacher, the self.” Śuka then said: Thus praised by Maghavan, Krishna, the Blessed One, smiled and spoke in a voice deep as thunderclouds: “O Maghavan, I broke your sacrifice to favor you, so that you would always remember me and not be intoxicated by the glory of Indra. One blinded by pride in wealth and power does not see the wielder of the rod; I take away their prosperity whenever I wish to show them mercy. Go now, Śakra; may all be well. Follow my instruction. Remain in your own duties, free from pride and properly engaged.” Then Surabhi, thoughtful and gracious, approached Krishna, the Lord in the form of a cowherd, along with her offspring, and offered her respects. She said: “Krishna, Krishna, great yogi, soul of the universe, origin of all, by you, the Lord of the worlds, we are protected, O infallible one. You are our supreme deity, not Indra, O Lord of the world; you exist for the welfare of cows, brahmins, gods, and the virtuous. Prompted by Brahmā, we shall anoint you as Indra. You have descended, O Soul of the Universe, to remove the burden of the earth.” Śuka continued: Thus, after inviting Krishna, Surabhi bathed him with her own milk, and with waters brought by Airāvata from the celestial Gaṅgā.