Uddhava was advised with deep wisdom: “Do not indulge in sense pleasures, for the senses are unreliable. See the confusion that arises from clinging to the self, and recognize the error born of illusion.” The teaching continued, describing how, whether one is thrown out, insulted by the wicked, mocked, envied, beaten, restrained, or deprived of livelihood—even spat upon or subjected to indignities by ignorant people—one who desires true good must uplift oneself by one’s own efforts, even amidst hardship. Uddhava, seeking clarity, asked, “How may I understand this, O best of speakers? Please tell us.” He confessed, “This unbearable transgression against the self seems exceedingly difficult to endure, 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.” He reflected that even Bṛhaspati, in the doctrine of Brahman, and Hari himself, in the state of self-realization, through devotion to cows, teachers, and Brahmins, follow Viṣvaksena. Across the three worlds, men enter the hearts of women by praise and song, just as Rāma does among the virtuous. Favor among the wives of sacrificers comes through food and offerings. At this moment, the cowherds approached Rāma and Kṛṣṇa, saying, “O Rāma, O mighty-armed, O Kṛṣṇa, destroyer of the wicked, hunger afflicts us; you ought to bring its relief.” Śuka narrated that, thus addressed, 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, 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 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—caught up in petty desires, busy with many rituals, childish, and proud of their age. They failed to recognize that the place, time, materials, mantras, procedures, priests, fires, deities, sacrificer, ritual, and dharma—all 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 neither said, “Give it to the Yadus,” nor “Do not give.” Disappointed, the cowherds 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 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.” So the cowherds went to the house of the wives, found them seated and adorned, bowed to the noble brahmins’ wives, and respectfully spoke: “Salutations to you, O brahmins’ wives. Please listen. 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.” Hearing that Achyuta had come, always eager to see him and their minds absorbed in his stories, all the women became filled with excitement. Taking 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. In a grove on the Yamuna, adorned with fresh asoka shoots, the women 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, twirling a lotus in one hand, his ear adorned with a lily, locks framing his cheeks, and his face blossoming with a smile. Their minds, immersed in him whose stories they loved to hear, whose presence delighted their ears, they entered him through their eyes, embraced him long within, and, as wise ones, let go of their sorrow as they wished. Having abandoned all other hopes, they came, desiring to see their very Self. He, the seer of all, knowing this, spoke to them with a 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 dear to their very selves, devotion that is causeless and unbroken. Life, intellect, mind, self, wives, children, wealth—all these become dear through contact with me; therefore, who else could truly be dear?” He then advised, “Now go to the sacrificial altar, O wives of the twice-born! Your husbands, householders, will complete their own sacrifice with your participation.” The wives replied, “Do not speak so harshly, O Lord! Fulfill the promise of your scripture at your feet. We have come, leaving behind all relatives, to gather the dust of your feet adorned with tulasi, to place in our hair. Neither our husbands, nor parents, nor children, nor brothers, nor friends, nor anyone else will accept us now. Therefore, O subduer of enemies, for those of us who have fallen at your feet, there is no other refuge—please grant us this.” The Blessed Lord reassured them: “Let not your husbands, fathers, brothers, sons, or others bear resentment; even the worlds, the gods, and all beings honor you, as you are now connected with me. Physical association among people in this world is not for love or affection; by fixing your minds on me, you will soon attain me.” Śuka concluded: Thus addressed, the wives of the brāhmaṇas returned to the sacrificial enclosure, and their husbands, now free of envy, completed the sacrifice with their own wives.