In the tranquil groves, the cowherds, having watered their beloved cows with pure, cool, and auspicious water, drank deeply themselves, savoring the sweet refreshment until their thirst was fully quenched. As the cattle grazed freely among the lush foliage, Kṛṣṇa and Rāma, accompanied by their companions, wandered nearby. Soon, hunger began to stir within the cowherds, prompting them to speak among themselves. Their conversation turned toward the nature of existence. They observed that when a living being becomes absorbed in sense objects, he forgets his true self, and death becomes a complete oblivion. Birth, though experienced as the self, is merely the acceptance of sense objects—much like a dream or a fleeting fantasy. Just as one cannot recall a dream or a fantasy from before, so too, each new state of being feels unfamiliar, as if one is newly born. They reflected that the threefold manifestation—senses, their objects, and the mind—arises from the underlying substance, and the division between inner and outer is a creation of people, much like the actions of the virtuous and the wicked. Beings constantly arise and perish, swept along by the imperceptible and swift force of time, which, due to its subtlety, remains unseen. The ages and stages of all beings are established just as flames flicker, streams flow, and trees bear fruit. They realized that calling a lamp a flame, water a stream, or a person a man is but a convention; such speech is ultimately false, as is the notion of lasting life. One should not think a person is truly born from the seed of his own actions or that he actually dies—for it is all an illusion, just as fire seems to arise and cease with wood. The cowherds contemplated the nine stages of the body: conception, gestation, birth, childhood, boyhood, youth, maturity, old age, and death. These various bodies, higher and lower, are made of the stuff of fantasy and are assumed through association with qualities; sometimes one acquires them, sometimes abandons them. The coming and going of the self are inferred from father and son, but one who knows the true nature of things is not defined by either. Just as one who understands the seed and fruit of a tree knows its birth and destruction yet remains distinct from the tree, so too is the witness distinct from the body. When a person fails to distinguish the self from nature, bewildered by contact, he enters into worldly existence. Through association with sattva, one attains the gods; through rajas, the demons and humans; through tamas, the state of spirits and animals. Driven by actions, one wanders among these realms. Observing others dance and sing, one imitates them; thus, even those who are inactive are compelled to mimic the qualities of intellect they observe. Perceptions are distorted, just as trees seem to move when water flows, or the earth appears to spin when the eyes whirl. The experience of sense objects through the mind's imagination is false, and visions in dreams are unreal; so too is worldly existence for the self. 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 born from grasping the self, and recognize the illusory error. Whether thrown out, insulted by the wicked, mocked, envied, beaten, restrained, deprived of livelihood, spat upon, urinated upon by ignorant people, or shaken in many ways—one who desires what is good, even in hardship, should uplift oneself by one's own self. Uddhava, troubled, asked, "How may I understand this, O best of speakers? Please tell us. This unbearable transgression against the self is exceedingly difficult, O Soul of the Universe, even for the wise, for nature is powerful—except for those devoted to your dharma, peaceful, and sheltered at your feet." It was explained that Bṛhaspati, in the doctrine of Brahman, and Hari himself, in the state of self-realization, through devotion to cows, teachers, and Brahmins, follow Viṣvaksena. Through praise and song, men throughout the three worlds, here and there, enter through the ear-holes of women, just as Rāma does among the virtuous. Favor among the wives of the sacrificers is gained through food and offerings. The cowherds then turned to Rāma and Kṛṣṇa, saying, "O Rāma, mighty-armed, O Kṛṣṇa, destroyer of the wicked, this hunger afflicts us; you ought to bring its relief." Śuka continued, saying that upon hearing this, the Lord, son of Devakī, kindly spoke these words for the devotee, the wife of the Brahmin: "Go to the sacrificial altar where the Brahmins, versed in Brahman, are performing the Angirasa sacrifice, desiring heaven. Go there, cowherds, and ask for cooked rice, sent by us, mentioning the names of the Lord, the noble one, and myself." Thus instructed, the cowherds went and asked as directed, with folded hands, bowing to the Brahmins and prostrating themselves on the ground: "O lords of the earth, listen! We have come as those who carry out Kṛṣṇa's command. Know that we are cowherds sent by Rāma; may good fortune be yours. O best knowers of dharma, Rama and Achyuta, tending the cows not far from here, are hungry and seeking food from you. If you have faith, 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." Though the Brahmins heard this request on behalf of the Lord, they did not listen. Petty in their desires, busy with many rituals, childish, and proud of their age, they ignored the plea. Yet, all the elements of the sacrifice—the place, time, materials, mantras, procedures, priests, fires, deities, sacrificer, ritual, and dharma—are composed of Him. That Supreme Brahman, the Lord, Adhokshaja Himself, they, lacking discernment and seeing themselves as mortal, did not recognize, viewing Him as a mere human. They did not say, "Give it to the Yadus," nor did they say, "Do not give," and so the cowherds, disappointed, returned and told Kṛṣṇa and Rāma what had happened. Hearing this, the Lord, Master of the universe, laughed and again spoke to the cowherds, showing a worldly course of action.