In the course of their discourse, profound truths were revealed about the nature of existence. Just as flames flicker, streams flow, and trees bear fruit, so too do the ages and stages of all beings unfold. Yet to call a lamp a flame, water a stream, or a person a man is misleading, for such speech is false—as is the notion that life endures unchanged. One must not think that a person is born solely from the seed of his own actions, nor that he truly dies. This is but an illusion, much like the fire that seems to arise and cease depending on the wood. The body passes through nine stages: conception, gestation, birth, childhood, boyhood, youth, maturity, old age, and death. These bodies, higher and lower, are fashioned from the substance of imagination and are assumed through association with qualities; sometimes one acquires them, sometimes abandons them. The coming and going of the self are inferred from the relationship between father and son, but one who knows the true nature of things that arise and pass away is not defined by these transitions. 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—distinct from the body. When a person fails to distinguish the self from nature, bewildered by contact, he becomes entangled in 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; likewise, observing the qualities of intellect, even one who is inactive is compelled to follow. Perceptions are easily distorted: just as trees appear to move when water flows, and the earth seems to spin when the eyes whirl, so too are our perceptions of reality. The experience of sense objects, conjured 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 born from grasping the self, and recognize the illusory error. Whether cast out, insulted by the wicked, mocked, envied, beaten, restrained, or deprived of livelihood—spat upon, urinated upon by ignorant people, shaken in many ways—one who desires what is good, even in hardship, should uplift oneself by one's own self. Śrī Uddhava, troubled by these teachings, asked, “How may I understand this, O best of speakers? Please tell us. This unbearable transgression against the self, I consider 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. 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. At this time, the cowherds approached and said, “O Rāma, O mighty-armed, O Kṛṣṇa, destroyer of the wicked, this hunger afflicts us; you ought to bring its relief.” Śrī Śuka narrated: Thus addressed by the cowherds, the Lord, son of Devakī, kindly spoke 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.” Following the Lord’s instructions, the cowherds went and asked as directed, with folded hands, bowing to the Brahmins and prostrating themselves. 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 consecration for the animal sacrifice or the Sautramani rite, even for one who is consecrated, food is not spoiled by eating it.” Despite hearing this request on behalf of the Lord, the Brahmins did not listen—petty in their desires, busy with many rituals, childish, and proud of their age. The place, time, materials, mantras, procedures, priests, fires, deities, sacrificer, ritual, and dharma—all these are composed of Him. Yet, lacking discernment and seeing themselves as mortal, they did not recognize the Supreme Brahman, the Lord, Adhokshaja Himself, viewing Him as a mere human. 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 again spoke to the cowherds, showing a worldly 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, found them seated and adorned, and bowed respectfully, speaking: “Salutations to you, O brahmins’ wives. Please listen to our words. Not far from here, we, sent by Krishna, are tending the cows. He, tending the cows with the cowherds and with Rama, has come a long way. Please give food to him, who is hungry and accompanied by his companions.” Upon hearing that Achyuta had come, the women, always eager to see him and their minds absorbed in his stories, became filled with excitement. Gathering four kinds of excellent food in vessels, they hurried forth to their beloved, like rivers rushing to the ocean. Though forbidden by their husbands, brothers, relatives, and sons, their minds fixed on the Lord of excellent fame and sustained by long-heard teachings, they went forth, determined to serve him.