In this world, the true fulfillment of a human birth is found in living for the highest good. One should dedicate one’s life, wealth, intelligence, and speech always to the welfare of others. It was in this spirit that Kṛṣṇa, Rāma, and the cowherds entered the midst of the Yamunā, passing beneath low-hanging branches heavy with fresh shoots, clusters, fruits, flowers, and leaves. There, in that sacred place, they watered their beloved cows with pure, cool, and auspicious water from the river. Afterwards, the cowherds themselves drank deeply of the sweet, refreshing water, satisfying their thirst. Within the groves by the Yamunā, Kṛṣṇa and Rāma let the cattle graze freely. Soon, hunger arose among the cowherds, and they approached Kṛṣṇa and Rāma, speaking of their need. As they conversed, their thoughts turned to the nature of life and the soul. They reflected, “Absorbed in sense objects, a living being forgets his true self, and at death, all is forgotten completely. Birth is merely the acceptance of sense objects, much like a dream or a fantasy. Just as one seldom recalls a dream or a fantasy from the past, so too, in each new life, one sees oneself as new, not as before. “This threefold manifestation—of senses, their objects, and the mind—appears in the substance of existence. The division into inner and outer is a product of human conception, just as the distinction between the actions of the good and the wicked is made by people. “Beings are constantly coming into being and passing away, O King, but the subtle, swift force of time is imperceptible, so this is not seen. Just as flames, streams, and the fruits of a tree are ever-changing, so too are the ages and stages of all living beings. “We call this lamp a flame, this water a stream, this person a man—but such speech is ultimately false, as is the notion of lasting life. Do not think that a person is truly born from the seed of his own actions or that he truly dies; this is an illusion, just as fire appears to arise and cease with the presence of wood. “The body passes through nine stages: conception, gestation, birth, childhood, boyhood, youth, maturity, old age, and death. These various higher and lower forms, shaped by the imagination, are assumed through association with the qualities of nature; sometimes one acquires them, sometimes one abandons them. “The coming into being and passing away of the self are inferred from the relationship of father and son, but one who truly knows the nature of things that come and go is not defined by either. Just as one who knows the seed and fruit of a tree understands its birth and destruction yet remains distinct from the tree, so too is the witness, the true self, distinct from the body. “When a person fails to distinguish the self from nature, bewildered by contact with the world, he becomes entangled in worldly existence. Through association with sattva, one attains the gods; with rajas, one is born among demons or humans; with tamas, one becomes a spirit or animal. Driven by actions, one wanders among these states. “Watching others dance and sing, one is compelled to imitate them; in the same way, observing the qualities of the intellect, even one who is inactive is impelled to act. Just as trees seem to move when water flows, or the earth appears to spin when the eyes whirl, so too are perceptions distorted. “The experience of sense objects, shaped by the mind’s imagination, is false; visions in dreams are unreal, and so too is worldly existence for the self, O descendant of Dasarha. Even when the object does not exist, the cycle of worldly existence does not cease; for one who meditates on sense objects, misfortune arises in dreams just as in waking life. “Therefore, Uddhava, do not indulge in sense objects with unreliable senses. See the confusion that arises from identifying with the body, and recognize this as an illusory error. “Whether cast out, insulted by the wicked, mocked, envied, beaten, restrained, or deprived of livelihood—spat upon, urinated upon by ignorant people, or shaken in many ways—one who desires the highest good should still uplift oneself by one’s own self, even in hardship.” Hearing these profound words, Uddhava asked, “How can I understand this, O best of speakers? Please explain. This unbearable transgression against the self seems exceedingly difficult to endure, O Soul of the Universe—even for the wise, for nature is powerful. Only those who are devoted to your dharma, peaceful, and sheltered at your feet can withstand it. “Bṛhaspati, in the doctrine of Brahman, and Hari himself, in the state of self-realization, through devotion to cows, teachers, and Brahmins, follow Viṣvaksena. By praise and song, men throughout the three worlds enter through the ear-holes of women, just as Rāma does among the virtuous. Through food and offerings, there is favor among the wives of the sacrificers.” At that moment, the cowherds spoke up: “O Rāma, mighty-armed one! O Kṛṣṇa, destroyer of the wicked! Hunger afflicts us; please bring us relief.” Śrī Śuka continued: Thus addressed by the cowherds, the Lord, son of Devakī, kindly spoke these words for the sake of a devotee—the wife of a Brahmin. He said, “Go to the sacrificial altar where the Brahmins, learned in the Vedas, are performing the Angirasa sacrifice, seeking heaven. Go, cowherds, and ask for cooked rice, sent by us. Mention my name, the name of the noble one, and your purpose.” Following the Lord’s instructions, the cowherds went to the sacrificial ground and, with folded hands, bowed and prostrated themselves before the Brahmins. They said, “O lords of the earth, listen! We have come carrying out Kṛṣṇa’s command. Know that we are cowherds sent by Rāma; may good fortune be yours. O best knowers of dharma, Rāma and Achyuta, tending the cows not far from here, are hungry and seeking food from you. If you have faith, please give them the cooked rice they desire. “O excellent ones, except during the consecration for the animal sacrifice or the Sautramani rite, even for one who is consecrated, food is not spoiled by eating it.” Yet, though the Brahmins heard this request on behalf of the Lord, they did not listen. Their desires were petty, their minds preoccupied with ritual, childish, and proud of their age. But truly, the place, time, materials, mantras, procedures, priests, fires, deities, sacrificer, rituals, and dharma—all these are composed of Him. That Supreme Brahman, the Lord, Adhokṣaja Himself, they did not recognize, lacking discernment and seeing Him as a mere human.