In the ancient times, the cosmic being lay dormant, unmoving. Death entered through the anus, accompanied by apāna, yet the cosmic form did not stir. Indra, the lord of strength, entered the hands, but still, the being remained motionless. Viṣṇu entered the feet, bringing movement, but this too failed to awaken the cosmic form. Rivers flowed into the veins, carrying blood, yet there was no response. The ocean entered the abdomen, bringing hunger and thirst, but the cosmic being did not rise. The moon entered the heart, infusing it with mind, but the being remained still. Even Brahmā entered the heart with intellect, and Rudra with ego, yet the cosmic form was not awakened. Finally, when the inner witness—the knower of the field—entered the heart with consciousness, the cosmic being arose from the waters. This was like a sleeping person whose life-airs, senses, mind, and intellect all exist, but who cannot awaken without his vital energy. Similarly, one engaged in yoga must discern and contemplate within, seeking that innermost self through devotion, detachment, and knowledge. Afterwards, Śuka narrated another wondrous event. When Kṛṣṇa had lifted the mountain and protected the people of Vraja from the torrential rains, Surabhi, the divine cow, and Indra approached Kṛṣṇa in Goloka. Indra, ashamed of his offense, came to Kṛṣṇa in private, bowing low and touching Kṛṣṇa’s feet with his crown, which shone like the sun. Having witnessed Kṛṣṇa’s boundless power, Indra’s pride as ruler of the three worlds was shattered. With joined palms, he spoke: “O Lord, your abode is pure existence, peaceful, composed of austerity, and free from passion and darkness. The qualities shaped by illusion do not bind you, nor do you have any attachment. How then could there be causes such as greed and others, which arise from ignorance? Yet, O Blessed One, 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, who takes up the rod of chastisement. For the welfare of all, you act through your chosen forms, removing the pride of those who consider themselves lords of the world. Those like me, who disregard your command and imagine themselves as lords, upon seeing you, quickly lose their arrogance and abandon the noble path, acting with disrespect. Even for the wicked, your instruction is effective. Therefore, O Lord, forgive my offense, committed out of ignorance and pride. O Master, my mind was deluded; may such thoughts never arise in me again. Your descent, O Adhokṣaja, is for the removal of the heavy burden of the earth caused by powerful rulers, for the destruction of armies, and for the welfare of those who follow your feet. Salutations to you, O Blessed One, Supreme Person, Great Soul; salutations to Vāsudeva, to Krishna, to the Lord of the Sātvatas. Salutations to the one who assumes 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 intense 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 effort is destroyed; I have taken refuge in you, Lord, teacher, and self.” Śuka continued: Krishna was praised by Maghavan (Indra), and the Blessed One smiled, his voice deep as thunderclouds. He spoke: “O Maghavan, I broke your sacrifice to show you favor, so that you would always remember me and not be intoxicated by Indra’s glory. 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. Follow my instruction. Remain in your own duties, free from pride and properly engaged.” Then Surabhi, thoughtful and accompanied by her offspring, approached Krishna in his cowherd form 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, O Indra. You have descended, O Soul of the Universe, to remove the burden of the earth.” Surabhi then bathed Krishna 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 Krishna—the descendant of Daśārha—addressing him as Govinda. Tumburu, Nārada, Gandharvas, Vidyādharas, Siddhas, and Cāraṇas arrived, singing the fame of Hari, which destroys the impurities of the worlds. Celestial women danced with joy. The leaders of the divine hosts praised Krishna 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 mountains bore precious gems. When Krishna was anointed, all beings—even those cruel by nature—became free from enmity. Thus, after anointing Govinda, lord of the cows and cowherds, Indra, permitted by Krishna and accompanied by the gods and others, returned to heaven. Śuka then instructed: 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, if 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 adorn me with love, as is proper. With water for washing the feet, for sipping, fragrance, flowers, unbroken rice, incense, lamps, and offerings, the worshipper should present them to me with faith.