Birth, though it is intimately felt by each person as their very own self, is, in truth, nothing more than the acceptance of sense objects—much like a dream or a passing fantasy. Just as we do not recall dreams or fantasies that came before, so too, in each new birth, a person perceives themselves as someone new, not as they were before. The senses, their objects, and the mind—this threefold manifestation arises within the underlying substance of existence. The apparent division between inner and outer is a construct of people’s minds, just as the distinctions between the actions of the virtuous and the wicked are drawn. O dear one, living beings are constantly coming into being and ceasing to be, yet the swift and subtle force of time makes this process invisible to us. Just as flames flicker and streams flow, just as the fruits of a tree appear and vanish, so too are the ages and stages of all beings established. We call a lamp’s light a flame, flowing water a stream, and a living person a man, but such speech is ultimately false, as is the belief in lasting life. Do not think that a person is truly born from the seed of their own actions, or that they truly die; it is only an illusion—like fire seeming to arise and perish with the burning of wood. The body passes through nine stages: conception, gestation, birth, childhood, boyhood, youth, maturity, old age, and death. These various higher and lower bodies, woven from the fabric of fantasy, are assumed through association with different qualities; sometimes a person acquires them, sometimes abandons them. People infer the coming and going of the self by observing the relationship between father and son, but one who knows the true nature of things that arise and pass away is not defined by either. Just as a person who understands the seed and fruit of a tree knows its birth and destruction, yet remains distinct from the tree itself, so too is the witnessing self distinct from the body. When someone fails to distinguish the self from nature, bewildered by their contact, they become entangled in worldly existence. Through association with sattva, one attains the status of the gods; through rajas, one becomes a demon or a human; through tamas, one enters the state of spirits and animals. Driven by actions, beings wander endlessly among these states. Just as one who watches others dance and sing is moved to imitate them, so too, by observing the qualities of intellect, even one who is inactive is compelled to act. Like trees seeming to move when water flows, or the earth appearing to spin when the eyes whirl, so too are our perceptions distorted. The experience of sense objects through the mind’s imagination is false, just as visions in dreams are unreal; 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 it does in waking life. Therefore, Uddhava, do not indulge in sense objects with unreliable senses. See the confusion that arises from identifying the self with what is not the self, and recognize this illusory error. Whether thrown out, insulted by the wicked, mocked, envied, beaten, restrained, or deprived of livelihood—whether spat upon, urinated upon by ignorant people, or shaken in many ways—one who desires what is good should uplift oneself by one’s own self, even amidst hardship. At this, Śrī Uddhava spoke: “How may I understand this, O best of speakers? Please explain it to us. This unbearable transgression against the self seems exceedingly difficult, O Soul of the Universe, even for the wise, for the power of nature is strong. Only those 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, follow Viṣvaksena through devotion to cows, teachers, and Brahmins. By 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. Through food and offerings, there is favor among the wives of the sacrificers.” Now, the cowherds spoke: “O Rāma, mighty-armed one! O Kṛṣṇa, destroyer of the wicked! Hunger afflicts us; you ought to bring us relief.” Śrī Śuka continued: Thus addressed by the cowherds, 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, learned 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.” Following the Lord’s instructions, the cowherds went as directed. With folded hands and bowing low, they approached the Brahmins, prostrating themselves on the ground. They said, “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, preoccupied with rituals, childish, and proud of their learning and age, they ignored the plea. Yet, all the elements of the sacrifice—the place, time, materials, mantras, procedures, priests, fires, deities, sacrificer, the ritual, and dharma—are composed of Him alone. That Supreme Brahman, the Lord Adhokshaja Himself, they could not recognize, lacking discernment and seeing themselves and Him as mere mortals. They neither said, “Give it to the Yadus,” nor did they say, “Do not give.” The cowherds, disappointed, returned and told Krishna and Rama what had happened. Hearing this, the Lord, Master of the universe, laughed and spoke again to the cowherds, showing them a new course of action: “Go and inform the wives, along with Sankarshana and myself having come. They, affectionate and devoted to me in thought, will gladly give you food.” The cowherds then went to the house of the Brahmins’ wives. Seeing them seated and adorned, the cowherds bowed to these noble women and respectfully spoke: “Salutations to you, O Brahmins’ wives. Please listen to our words. Not far from here, we, sent by Krishna, are tending the cows.