O beloved, moisten us with the nectar of your lips, your laughter, your glances, and your sweet songs that soothe the fire in our hearts. Without these, we will be consumed by the flames of separation and, meditating only on your feet, friend, we will abandon our very bodies to reach you. O lotus-eyed one, from the moment we touched the soles of your feet—even for a moment, a grace granted only to Lakṣmī, beloved of the forest-dwellers—we have found ourselves unable to stand before anyone else. So enchanted are we by you. Lakṣmī herself longed for the dust of your lotus feet. Though she gained a place upon your chest, attended by your divine associates, she continued to yearn for that dust. Even the gods strive for your glance. In the same way, we too have surrendered ourselves to the dust of your feet. Therefore, be gracious to us, destroyer of suffering. We have left our homes behind, seeking only to serve at your feet. O ornament of men, our hearts burn with longing for your beautiful smile and your glance—grant us the service of your maidservants. When we see your face, framed by curling locks of hair, earrings shining on your cheeks, the nectar of your lips, your smiling glances, your arms bestowing fearlessness, and your chest—the sole abode of Lakṣmī—we wish only to be your servants. What woman in the three worlds, enchanted by your sweet, melodious words and divine deeds, would not be captivated? Seeing your beauty, which even cows, birds, trees, and deer gaze upon with delight, who would not be moved? Clearly, you have appeared in Vraja to remove fear and suffering, just as the primeval Lord, protector of the gods. O friend of the afflicted, place your lotus hand upon the burning breasts and heads of your maidservants. Hearing the gopīs’ words, so full of longing and distress, the Lord of yogis, though self-satisfied, smiled kindly and delighted in their love. Surrounded by those women, whose faces blossomed with joy at his glance, Acyuta, radiant with a smile as pure as white jasmine buds, shone among them like the moon among stars. As the chief among hundreds of women sang and was sung to, adorned with the Vaijayantī garland, he wandered through the forest, adorning it with his presence. Entering the riverbank with the gopīs, on the cool, sandy shore, he sported, delighted by the gentle, fragrant breeze carrying the scent of lotuses. With outstretched arms, embraces, playful struggles, loosened girdles, and the touch of nails, with laughter, glances, and smiles, Krishna aroused the god of love, delighting the beautiful women of Vraja. Thus, having received the favor of the great-souled Lord Krishna, those proud women considered themselves the most fortunate on earth. But seeing their pride, born from their good fortune, Keśava disappeared at once, to pacify and favor them further. Here ends the twenty-ninth chapter of the first half of the Tenth Canto in the Śrīmad Bhāgavatam Mahāpurāṇa, the scripture for the supreme paramahaṃsas. I bow to that Supreme Person, the foremost, known as Krishna, who, like a bee extracting the essence of the Vedas, imparted the nectar of knowledge and realization to his servants, removing the fear of worldly existence. Hari is the soul of all embodied beings, the Lord of nature Himself; his feet are the refuge, granting safety to people in this world. He alone is the dearest Self, from whom not even the slightest fear arises. He who knows this is truly wise, and such a wise one is the teacher—Hari Himself. Nārada then spoke: O best of men, your question has thus been answered. Now, as I speak, listen attentively to this secret, well-determined matter. There is a small, wandering creature who, seeking shelter among the gentle, becomes attached to the sweet songs of the six-legged ones, greedy for their sound. Heedless of the wolves ahead, who are never satisfied, he moves forward, while behind, a deer—wounded by the hunter’s arrow—pursues him. The meaning is this: Among women of gentle nature, the shelter of the hermitage is like a flower’s fragrance—very slight. Seeking fleeting pleasure born of desire, one becomes absorbed in union, the mind fixed there. Like the songs of the six-legged ones, the alluring speech of women captivates the ears. Ahead, like a pack of wolves, time devours one’s lifespan, day and night, unnoticed, as one enjoys life at home. Meanwhile, unseen, the hunter—Death—strikes with his arrow. O King, you should see this self, whose heart is pierced. Therefore, observe the behavior of the deer and restrain your own mind within your heart, as a charioteer holds the reins. Abandon the company of women and the songs of the herd, and gradually take refuge in the shelter of the Swan—be satisfied and withdraw step by step. The king then said: O brāhmaṇa, I have heard and reflected on what the Lord has spoken. Why do the teachers not explain this, if they know it? O brāhmaṇa, my great doubt has been dispelled by your words. Even sages are bewildered where the senses do not reach. By whatever actions a person acts here, abandoning this body, with another body he enjoys the results of those actions there. This is the debate heard among those who know the Vedas: the actions performed are said to be hidden, not manifest. Nārada replied: By whatever actions one acts, by those very actions he enjoys the results in the next life, without interruption, through the subtle body and mind. Just as a man leaves behind a sleeping, breathing body, so does he enjoy the results of actions, either with that body or with another. Whatever this person, saying “I am this,” grasps with his mind, he attains the results of those actions, by which rebirth occurs. Just as the mind is inferred from the activities of both types of senses, so too are actions from previous bodies recognized by the movements of the mind. With this body, one has not experienced nor seen nor heard; yet, at some time, that form may be perceived, as it is within oneself. Therefore, O King, the embodied soul attains such a form arising from the body; the meaning not directly experienced cannot be grasped by the mind. The mind alone reveals to a person the previous forms, and likewise those that will be, as well as those that will not be—may you be blessed. Here, sometimes, what has not been seen or heard appears in the mind; thus, one should infer according to place, time, and action. All objects accessible to the mind and senses come and go repeatedly in accordance with sequence; all people share this experience. When the mind is fixed solely in sattva, dwelling near the Lord, then darkness, like the moon’s shadow, is dispelled and this is illuminated. The notion “I” and “mine” is interrupted in the person, as long as the arrangement of intellect, mind, senses, and qualities, which is beginningless, persists. During sleep, fainting, and suffering, due to disruption of breath, the awareness “I am” does not arise—even in the burning of death. In the womb and in childhood, due to immaturity, the elevenfold subtle body is not manifest, just as the moon is hidden in the new phase. Even when the object is absent, the cycle does not cease; as one contemplates objects, misfortune comes in dreams, though they are unreal.