of the celestials (Vishnu), having the emblem of Garuda on his flag, was happily sleeping during the rainy season. The deities are now trying to awaken him (38). "O ye milk-men, in this autumn abounding in beautiful corns, we will worship the foremost of mountains, resembling the abode of the wind-god, resorted to by white, red and blue birds, filled with fruits like clouds adorned with the bow of Indra, crested with groves of creepers and trees and adorned with expansive table-lands. We will, in particular, worship the kine (39–41). Adorning the cows with ear-rings, horns, chaplets of peacock feathers, bells hanging around their necks and autumnal flowers, do ye worship them for your well-being. And let the _yajna_, in honor of the mountain, be undertaken. We will celebrate a _yajna_ in honor of the mountain as Sakra is worshipped by the celestials. And forsooth we will compel you to perform the _yajna_ for the cows. If you have any love for me, and if I am your friend, then do ye all worship the kine. Do not cherish any doubt in this. If you cherish these my conciliating words, you will meet with your well-being. Therefore without questioning its purpose do ye fulfill my words" (42-45). ²²⁴ In this Chapter it will be seen that Krishna attempts to put a stop to Indra-Yajna or a sacrifice in honor of the god of rain. It is evident from the manner in which he preaches against it that he was opposed to lifeless rituals and ceremonials. He exhorts all the people of his clan to believe that every body’s calling, on which depends his livelihood, is a god to him. He was not for useless ceremonies and rituals and always tried to present before his country a higher form of faith, freed from the prevailing superstitions. But he introduced it in a very mild form and for this he did not revolutionize the existing modes of things. This his stand against Indra-Yajna, and his introduction of the worship of mountain, forest &c ultimately developed itself into the great religion of _Duty_ which he preached in his after life. To worship one’s own means of livelihood, when stripped off metaphor, means to perform one’s own duty considering it as sacred as the worship of a deity. This incident of introducing a new form of religion also proves his superhuman power. Being a mere boy he produced so great an influence over his people that they left off their established form of religion and followed him. ²²⁵ The Bheels or other barbarous tribes who live in the forest. ²²⁶ The milk-men or others who obtain their means of livelihood either by tending their kine in the forest or selling the produce of the forest. CHAPTER LXXII. THE REPLY OF THE GOPAS. Vaishampayana said:—Hearing the words of Dāmodara the Gopas were greatly delighted; and being informed of the true import of his nectarine words they unhesitatingly replied (1):