In the sacred cow-village, those who remember Krishna joyfully playing with the cowherd maidens find all their desires fulfilled and good fortune bestowed upon them. Even those beset by grave calamities or diseases, when they recall the Eternal One and fierce slayer—the formidable Kritya who resides in Kashi—are freed from their afflictions. Why speak at length? The wise know that, at all times and in all waters, simply reciting the mantra, “Salutations to Krishna,” brings blessings. Again and again, devotees bow to Krishna, son of Vasudeva, to Hari, the Supreme Self, and to Govinda, who destroys all suffering for those who seek refuge in Him. One who recites this mantra daily with devotion, O goddess, becomes free from all sins and attains the world of Vishnu. Janardana, Lord of all gods, assumes many forms for the protection of the worlds. When desiring to destroy Tripura, I worshipped Hari, who took the form of Buddha and deluded the enemies. Bereft of dharma by that teaching, those foes of the gods were slain by me with the weapon of Narayana. At the end of the age, Janardana will descend into the house of a Brahmin and destroy the fierce mlecchas. All these forms of the Lord of the world have been described according to their various natures. What else would you wish to hear, O auspicious one? Speak, and I shall tell you. Thus concludes the two hundred and fifty-second chapter, entitled “The Account of Krishna’s Departure to His Own Abode,” within the dialogue of Uma and Maheshvara, in the Uttarakanda of the glorious Padma Mahapurana. In the next portion, Jaimini approaches Vyasa, saying, “O Vyasa, great-minded one, tell me the true nature of Kriyayoga. I wish to know Kriyayoga from you.” Vyasa replies, “O Brahmin, the human body is rare in this world. Having obtained this body, the wise should practice yoga for liberation. Both Kriyayoga and Dhyana-yoga are called yogas, but Kriyayoga is the first and grants all desires to its practitioners. “O best of twice-born, bathing in the Ganga, worship of Vishnu, acts of charity, devotion to Brahmins, and observance of Ekadashi; devotion to the amalaki and tulasi, as well as honoring guests—these are briefly the limbs of Kriyayoga. Except through the discipline of action, perfection is attained by the discipline of meditation; but one devoted to the discipline of action reaches the supreme abode of Vishnu.” Jaimini then asks, “O Lord, whatever limbs of the discipline of action you have taught, please describe their greatness, if you are gracious to me. What are the virtues of the Ganga? What is the fruit of worshipping Vishnu? Which gifts are best, and what is the devotion of twice-born men? What is the fruit of the eleventh day, and what kind of devotion is there to the dhatri tree? What is the devotion to Tulasi, and what is the worship of guests? O sage, tell me all this; I have great eagerness to hear. In all the three worlds, no one but you is able to explain it.” Vyasa responds warmly, “Excellent, excellent, O best of twice-born! Surely your mind is pure, for you have faith and curiosity to hear this secret teaching. The virtues of Bhagirathi, the Ganga, cannot truly be described in full; therefore, I will speak of them briefly—listen with one-pointed mind. One who softly recites the two syllables ‘Ganga’—even so, he goes, freed from sin, to the great elixir of the elements. The Ganga is easily accessible everywhere, but difficult to reach in three places: at Gangadvara, at Prayaga, and at the confluence of the Ganga and the ocean. All the gods, along with Indra, gather at the delightful Gangadvara and perform bathing, giving, and other rites. By divine arrangement, those who give up their bodies there—whether human, animal, or insect—attain the supreme state. “Now, O sage among Brahmins, listen to this ancient tale I am about to tell; by merely hearing it properly, one is freed from all sins. There was a king named Manobhadra, born of the lunar dynasty, powerful and versed in all duties. His queen was Hemaprabha, sweet-spoken, devoted to her husband, greatly fortunate, and endowed with all auspicious marks. “That mighty king, having slain all his enemies in battle, ruled the entire earth, with its islands and oceans. Once, this protector of the earth, summoning his ministers, spoke these affectionate words in the midst of his assembly, renowned as he was: ‘O ministers, this whole earth has been protected by me; all enemies, along with their sons, forces, and vehicles, have been slain. My own clans have been protected, Brahmins have been satisfied with gifts, and all the gods, with their sons, forces, and vehicles, have been honored. I have protected my lineage through all sacrifices, each with proper gifts; yet this great old age has taken away all my strength. ‘Being weak, I am unable to perform even a few actions; royal splendor does not shine in a man who lacks ability. A woman adorned with every ornament, but with aged limbs, is like this; so long as it is so, all enemies on earth are afraid. Once ability is gone, even those with beautiful eyes do not desire her, though she possesses every virtue and their minds once belonged to her. The earth abandons an aged king, just as a free woman leaves her guardian; all virtues are gained through devotion, and great fame is attained through virtue. Supreme good is attained through giving, and the earth is gained through strength; one who lacks ability, though pitiable, is surely ruled by enemies.’” Thus, the teachings and stories flow, imparting wisdom about devotion, action, and the fleeting nature of worldly power, as revealed in the sacred Padma Purana.