As Saṃkarṣaṇa—Balarāma—was being carried off by the demon Pralamba, he beheld the asura’s terrible true form: vast as a blazing mountain, adorned with a splendid garland and gleaming ornaments, and crowned with a radiant diadem. The demon’s eyes were fierce and round like cart wheels, and each of his thunderous footsteps shook the very earth. In this monstrous shape, Pralamba sped away with Balarāma, who called out to Kṛṣṇa in distress: “Kṛṣṇa, Kṛṣṇa! See how I am being carried off by this Daitya, who has disguised himself as a cowherd but whose real form towers like a mountain. O slayer of Madhu, tell me what should be done now, for this evil-hearted one is rushing away with great speed.” Govinda, the all-knowing, saw the strength and power of Rohiṇī’s son and, smiling gently, replied to Rāma, “Is this truly human nature you are assuming, O Balarāma? You, who are the innermost of all secrets, more hidden than the hidden, all-pervading one! Remember, O Lord of all worlds, cause of causes, elder of causes, the one Self who is the same in the world and in the single ocean. You and I, O soul of the universe, are in truth the one cause of this world; for the sake of the world, we appear as two, though in essence we are one. Recall your immeasurable self and conquer the demon within you. Taking up your human nature, act for the welfare of your kin.” Thus reminded by Kṛṣṇa, the Brahmins laughed with delight, and mighty Balarāma began to torment Pralamba. His eyes red with anger, Balarāma struck Pralamba’s head with his fist. The blow was so powerful that Pralamba’s eyes were forced from their sockets, his skull was shattered, and blood gushed from his mouth. The chief of the demons crashed to the earth and died. Witnessing this wondrous deed, the cowherds rejoiced, praising Balarāma and exclaiming, “Well done! Well done!” After Pralamba’s defeat, Balarāma, honored by the cowherds, returned with Kṛṣṇa once more to Gokula. In the pleasant land of Vraja, as Rāma and Keśava played together, the rains passed and autumn arrived, bringing blooming lotuses to the land. When the time came and the skies were clear and filled with shining stars, Kṛṣṇa saw the people of Vraja preparing eagerly for the festival of Indra. Observing their excitement and longing for the celebration, the wise and thoughtful Kṛṣṇa approached the elders, wishing to understand more. With great respect, he asked Nanda, “Who is this Indra by whose name you are filled with such joy?” Nanda replied, “Indra is the lord of clouds and waters, the king of the gods, Shatakratu. At his command, the clouds pour forth rain. The crops produced by that rain sustain us and all living beings, and by enjoying them, we offer satisfaction to the gods. Our cows, full of milk and calves, are content, nourished by the crops grown from the rain, and so they thrive. Wherever rain-bearing clouds are seen, there is no famine, no indebtedness, no hunger among people, nor barren land. The clouds, filled with water from the earth and cows, bear it to the sun; Parjanya rains upon the world for the benefit of all. Therefore, in the rainy season, all kings joyfully honor Indra, the great lord of gods, and we, along with others, do the same.” Hearing this, Damodara—Kṛṣṇa—spoke, stirring a gentle challenge against the worship of Indra. “We are not farmers or merchants, nor are cows our deities, father; we are forest dwellers by nature. Inquiry, the three Vedas, commerce, and governance are the four branches of knowledge; listen now as I speak of commerce. Agriculture, trade, and animal husbandry—these are the great fields of knowledge, and commerce rests upon these three livelihoods. For farmers, agriculture is their livelihood; for traders, merchandise is their means; for us, cattle are the highest livelihood—thus commerce is divided into these three. Whatever knowledge a person is endowed with, that is their great divinity; it alone is worthy of worship and reverence, and it alone brings them benefit. One who enjoys the fruit of another’s knowledge and worships another, dear father, does not attain good results here or hereafter. Let the renowned boundaries, the borderlands, the forest, mountain regions, and all the hills be honored; this is our highest path. Therefore, let the mountain sacrifice and the cow sacrifice be performed. What have we to do with Indra? Cows and mountains are our deities. Brahmins are devoted to sacrifices with mantras, farmers to boundary sacrifices, and we are devoted to mountain and cow sacrifices, dwelling in the forests and mountains. Therefore, let Govardhana Hill be worshipped and honored by you with various offerings; let a pure animal be sacrificed according to the prescribed rites. Let the entire herd’s milk be collected without hesitation, and let the Brahmins and others who desire it partake of it. When the offering has been made, the sacrifice performed, and the Brahmins have eaten, let the herds of cows adorned with autumn flowers roam about. This is my opinion, O cowherds; if it is done with joy, then satisfaction will be gained for the cows, the mountain, and for me as well.” Hearing Kṛṣṇa’s wise words, Nanda and the other cowherds, their faces blooming with delight, praised him and said to the Brahmins, “Excellent, excellent! O child, your opinion is splendid, as you have spoken; I will do everything—let the mountain sacrifice be performed.