In the beginning, the deities who had arisen sought to awaken the cosmic being, but their efforts were in vain. Each returned to their respective domains and, one by one, attempted to rouse him. First, Fire entered the mouth as speech, yet the cosmic being did not stir. Air entered the nostrils as the sense of smell, but still, he did not rise. The Sun entered the eyes as sight, but there was no movement. The directions themselves entered the ears as hearing, but the cosmic being remained motionless. Herbs entered the skin, bringing with them hair, but this too failed to awaken him. The waters entered the genitals as semen, yet he still did not rise. Death entered the anus along with apāna, the downward-moving vital air, but the cosmic being remained inert. Indra entered the hands, bestowing strength, but there was still no awakening. Viṣṇu entered the feet with the power of movement, yet the cosmic being did not rise. Rivers entered the veins as blood, but he lay unmoved. The ocean entered the abdomen as hunger and thirst, but there was no response. The moon entered the heart as the mind, but the cosmic being did not awaken. Even Brahmā entered the heart with intellect, and Rudra entered with ego, but still, the cosmic being did not rise. Only when the inner witness, the knower of the field, entered the heart with consciousness did the cosmic being finally arise from the waters. Just as in a sleeping person, the life-airs, senses, mind, and intellect may be present but cannot awaken him without the vital energy, so too is it within ourselves. Therefore, with a mind absorbed in yoga, one should discern and contemplate the innermost self, using devotion, detachment, and knowledge. Now, after Krishna had lifted the mountain and sheltered the people of Vraja from the torrential downpour, Surabhi, the divine cow, and Indra came to Krishna in Goloka. Indra, ashamed for his offense, approached Krishna privately and, with his radiant crown, touched Krishna’s feet. Having witnessed Krishna’s boundless power and with his own pride as ruler of the three worlds shattered, Indra joined his palms and spoke with humility: “Your abode is pure existence, peaceful and composed of austerity, free from passion and darkness. The flow of qualities shaped by illusion does not bind you, nor do you have any attachment. “How then could causes such as greed and others, born of ignorance, affect you, O Lord? Yet you wield punishment for the protection of righteousness and the restraint of the wicked. You are the father, teacher, and ruler of all worlds—insurmountable time itself—who takes up the rod of chastisement. For the good of all, you act through your chosen forms, humbling those who consider themselves lords. “Those like me who ignore your command and imagine themselves as sovereigns, when they see you at the right time, quickly lose their arrogance and stray from the noble path, acting with disrespect. Even for the wicked, your instruction is effective. “Therefore, O Lord, please forgive my offense, committed out of ignorance and pride in my own power. My mind was deluded; may such unworthy thoughts never arise in me again. Your descent, O Adhokṣaja, is to lift the burden of the earth caused by mighty rulers, to destroy their armies, and to bring welfare to those who follow your feet. “Salutations to you, O Blessed One, Supreme Person, Great Soul—Vāsudeva, Krishna, Lord of the Sātvatas. Salutations to you who assume a body at will, whose form is pure knowledge, the all-pervading, the seed and soul of all beings. “It was I, driven by pride and anger, who sought 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 take refuge in you, the Lord, the teacher, and the self.” Śuka continued: Thus, Krishna was praised by Maghavan, and the Blessed One, smiling gently, spoke in a voice deep as thunderclouds: “O Maghavan, I broke your sacrifice to show you favor, so that you would always remember me and not be intoxicated by the glory of your position as Indra. One blinded by pride in wealth and power does not see the wielder of the rod; I deprive such a person of their prosperity whenever I wish to show mercy. “Go now, Śakra; may all be well. Let my instruction be followed. Remain in your own duties, free from pride and properly engaged.” Then Surabhi, thoughtful and gentle, 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 worlds, we are protected, O infallible one. You are our supreme deity, not Indra, O Lord of the world; for the welfare of cows, brahmins, gods, and the virtuous you exist. Prompted by Brahmā, we shall anoint you, O Indra. You have descended, O Soul of the Universe, to remove the burden of the earth.” Śuka narrated: Thus, after inviting Krishna, Surabhi bathed him with her own milk, and with waters brought by Airāvata from the celestial Gaṅgā. Indra, together with the sages among the gods and prompted by the mothers of the gods, anointed the descendant of Daśārha, addressing him as Govinda. There arrived Tumburu, Nārada, and others—Gandharvas, Vidyādharas, Siddhas, and Cāraṇas—who sang the fame of Hari, which destroys the impurities of the worlds, while the celestial women danced with joy. The leaders of the divine hosts praised him and showered wondrous rains of flowers. The three worlds attained supreme delight, and the cows gave forth streams of milk. Rivers and trees flowed with honey, grains and herbs grew without cultivation, and the mountains bore precious gems. O descendant of Kuru, when Krishna was anointed, all beings—even those cruel by nature—became free from enmity. Thus, after anointing Govinda, the lord of cows and cowherds, Indra, permitted by him and accompanied by the gods and others, returned to heaven. One should worship Durgā, Vināyaka, Vyāsa, Viṣvaksena, the teachers, and the gods, each facing their own direction, with offerings such as sprinkling and other rites.