In the ancient times, as the creation of the cosmic being unfolded, the various elements and deities each entered their destined places within the universal form, yet still, the being did not stir. Herbs entered the skin, accompanied by hair, but the cosmic person did not arise. Waters entered the generative organ along with semen, but there was no movement. Death entered with the apāna wind through the anus, yet the cosmic being remained motionless. Indra, the king of the gods, entered the hands with strength, but still the being did not rise. Viṣṇu himself entered the feet, bestowing the power of movement, but the cosmic person did not awaken. The rivers flowed into the veins, carrying blood, yet this too failed to animate the being. The ocean filled the abdomen, bringing hunger and thirst, but the cosmic being remained inert. The moon entered the heart, joining with the mind, but there was still no awakening. Even Brahmā, with intellect, and Rudra, with ego, entered the heart, but the cosmic being did not rise. At last, when the inner witness—the knower of the field, the indwelling consciousness—entered the heart with awareness itself, then and only then did the cosmic being arise from the waters. Just as a sleeping person’s life-airs, senses, mind, and intellect are present but cannot awaken him without the vital energy, so too the cosmic body required the presence of the innermost self. Therefore, one who practices yoga should, with devotion, detachment, and knowledge, contemplate and discern that innermost self within. Time passed, and in the land of Vraja, after Krishna had protected the people by lifting the mountain and shielding them from the torrential rain, Surabhi, the divine cow, and Indra, the king of heaven, approached Krishna in his celestial abode of Goloka. Indra, humbled and ashamed of his previous offense, came to Krishna in private. Bowing low, he touched Krishna’s feet with his crown, radiant as the sun. Having witnessed Krishna’s immeasurable power, Indra’s pride as ruler of the three worlds was destroyed. With hands folded, he spoke: “O Lord, your abode is pure existence, peaceful and composed of austerity, untouched by passion or darkness. The qualities shaped by illusion do not bind you, nor do you possess any attachment. How then could causes like greed or ignorance arise in you? 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, holding the rod of chastisement. For the good of all, you take on forms by your own will, humbling the pride of those who think themselves lords of the world. Those like me, who disregard your command and imagine themselves supreme, quickly lose their arrogance and stray from the noble path. Even for the wicked, your instruction is effective. Therefore, O Lord, forgive my offense, committed out of ignorance and pride in my own strength. My mind was deluded; may such thoughts never arise in me again. Your descent, O Adhokṣaja, is to relieve the earth’s burden, to destroy the armies of the powerful, and to protect those devoted to 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 sought to destroy this cowherd settlement with storms and winds, after the sacrifice was interrupted by arrogance. By your grace, I am freed from pride and my futile efforts are destroyed. I take refuge in you, the Lord, teacher, and self.” Hearing these words, Krishna, the Blessed One, smiled, his voice deep as thunderclouds. He replied, “O Maghavan, I broke your sacrifice to show you favor, so you would always remember me and not be intoxicated by the power of your position. One blinded by pride in wealth and power does not see the wielder of the rod; I deprive such a person of prosperity whenever I wish to show them mercy. Go now, Śakra; may all be well with you. Follow my instruction. Remain in your duties, free from pride and properly engaged.” Then Surabhi, thoughtful and serene, approached Krishna, the Lord in the form of a cowherd, together 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. For the welfare of cows, brahmins, gods, and the virtuous, you exist. Prompted by Brahmā, we shall anoint you as Indra. You have descended, O Soul of the Universe, to remove the burden of the earth.” Thus, after inviting Krishna, Surabhi bathed him with her own milk, and with waters brought by Airāvata, Indra’s elephant, from the celestial Ganga. Indra, together with the sages among the gods and prompted by the mothers of the gods, anointed Krishna, the descendant of Daśārha, addressing him as Govinda, the lord of cows and cowherds. At this auspicious moment, Tumburu, Nārada, and others—Gandharvas, Vidyādharas, Siddhas, and Cāraṇas—arrived and sang the glories of Hari, which purify the worlds, while the celestial women danced in joy. The leaders of the divine hosts praised Krishna and showered wondrous rains of flowers. The three worlds rejoiced, and the cows flowed with streams of milk. Rivers and trees gave forth honey, grains and herbs grew abundantly without cultivation, and the mountains brought forth precious gems. 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, with the gods and others, took leave with Krishna’s permission and returned to heaven. Thereafter, it was instructed that one should worship Durgā, Vināyaka, Vyāsa, Viṣvaksena, the teachers, and the gods, each facing their own direction, with offerings such as sprinkling and others. With sandalwood, camphor, kuṅkuma, aguru, and fragrant waters, one should bathe the deity with mantras daily, as resources allow. With the recitation of the Svarṇagharman hymn, the Mahāpuruṣa-vidyā, the Pauruṣa Sūkta, and Sāman hymns, the rites should be performed. With garments, sacred threads, ornaments, leaf-garlands, and fragrant ointments, the devotee should lovingly adorn the Lord, as is proper.