When a person fails to distinguish the true self from material nature, becoming bewildered by their contact, they are drawn into the endless cycle of worldly existence. According to the qualities one associates with—sattva, rajas, or tamas—one is propelled through various births: by sattva, one attains the company of the gods; by rajas, one is born among demons and humans; by tamas, one enters the states of spirits and animals. Thus, driven by actions, one endlessly wanders through these different realms. Just as someone watching others dance and sing feels compelled to imitate them, so too, by observing the qualities of intellect, even those who are otherwise inactive are drawn to mimic what they see. Our perceptions are easily distorted: as trees seem to move when water flows, or as the earth appears to spin when our eyes whirl, so too do we misperceive reality. The experience of sense objects, conjured by the mind’s imagination, is false—just as the visions seen in dreams are unreal. In the same way, O descendant of Dasarha, worldly existence is illusory for the true self. Even when the objects of desire do 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 born from identifying with the self, and recognize the error of this illusion. Whether you are thrown out, insulted by the wicked, mocked, envied, beaten, restrained, or deprived of livelihood—whether you are spat upon, urinated upon by ignorant people, or shaken in many ways—one who desires what is truly good, even in hardship, should uplift oneself by one’s own self. Hearing this, Uddhava asked, “O best of speakers, how may I understand this? Please tell us. This unbearable transgression against the self seems exceedingly difficult to endure, O Soul of the Universe, even for the wise, for the power of nature is great. Only those devoted to your dharma, who are 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, 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, saying, “O Rāma, O mighty-armed, O Kṛṣṇa, destroyer of the wicked, we are afflicted by hunger; you ought to bring us relief.” Śrī Śuka then narrated: Hearing the plea of the cowherds, the Lord, son of Devakī, kindly addressed them for the sake of the devotee—the wife of the Brahmin. He said, “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 as directed, folding their hands and bowing low 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, Rama and Achyuta, tending the cows not far from here, are hungry and seek 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.” But though the Brahmins heard this request on behalf of the Lord, they did not listen. Their minds were petty, preoccupied with numerous rituals, childish in their understanding, and proud of their age. They failed to recognize that the place, time, materials, mantras, procedures, priests, fires, deities, sacrificer, the ritual, and dharma—all are composed of Him. That Supreme Brahman, the Lord, Adhokshaja Himself, was before them, yet, lacking discernment and seeing Him as a mere mortal, they did not recognize Him. They neither agreed to give nor refused, and the cowherds, disappointed, returned to Krishna and Rama and recounted all that had happened. Hearing this, the Lord, Master of the universe, laughed and spoke again to the cowherds, showing them a worldly course of action. “Go and inform the wives, telling them that Sankarshana and I have come. They, affectionate and devoted to me in thought, will gladly give you food.” The cowherds went to the house of the Brahmins’ wives. Seeing them seated and adorned, they bowed to the 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. He, with Rama and the cowherds, has come a long way and is hungry. Please give food to him and his companions.” Hearing that Achyuta had come, the wives of the Brahmins, always eager to see him and their minds absorbed in his stories, became filled with excitement. Taking four kinds of excellent food in vessels, all of them hurried forth to their beloved, like rivers rushing to the ocean. Though forbidden by their husbands, brothers, relatives, and sons, their minds remained fixed on the Lord of excellent fame, sustained by the teachings they had long heard, and they went forth. In a grove on the Yamuna, adorned with fresh asoka shoots, they saw him, surrounded by cowherds and his elder brother, wandering there. He appeared dark as a raincloud, clad in golden garments, adorned with forest garlands and peacock feathers, dressed as a dancer, with a lotus resting on his shoulder, one hand twirling a lotus, a lily adorning his ear, locks framing his cheeks, and his face blossoming with a smile. Their minds, immersed in him whose stories they cherished, whose presence delighted their ears, they gazed upon him, embracing him within their hearts, and, as wise ones, let go of all their sorrow. Having abandoned all other hopes, they came, desiring to see their very Self. He, the seer of all, knowing their hearts, spoke to them with a gentle, smiling face. “Welcome, O highly fortunate ones! Please be seated. What may I do for you? It is fitting that you have come here, desiring to see us. Indeed, those who are truly wise and seek their own good render to me, who am dearer than their very selves, devotion that is causeless and unbroken. Life, intellect, mind, self, wives, children, wealth, and so on—all these become dear through contact with me; therefore, who else could truly be dear?