Among those learned in the Vedas, there is a subtle debate: actions performed are hidden, not openly manifest. In response, the sage Nārada explained, “By whatever actions a person acts, by those very actions he enjoys their 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 fruits of his deeds, whether with that body or another. Whatever one, declaring ‘I am this,’ grasps with his mind, he attains the results of those actions, which lead to rebirth. Just as the mind is inferred from the activities of the senses, so too are actions from previous bodies recognized by the movements of the mind. With this present body, one has not experienced nor seen nor heard certain things, yet at some time that form may be perceived within oneself. Therefore, O King, the embodied soul attains such a form arising from the body; meanings 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. Sometimes, in this world, 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; this is shared by all people. When the mind is fixed solely in sattva, dwelling near the Lord, then darkness, like the shadow cast by the moon, is dispelled and illumination arises. The notion of ‘I’ and ‘mine’ persists in a person as long as the arrangement of intellect, mind, senses, and qualities—which is beginningless—continues. During sleep, fainting, suffering, or disruption of breath, the awareness ‘I am’ does not arise—even at 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 its 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. Thus, the fivefold subtle body, expanded in three and sixteen ways, when joined with consciousness, is called the living being. By this, the person takes up and abandons bodies, and through this experiences joy, sorrow, fear, pain, and happiness. Just as a leech on grass and water neither departs nor remains, so a person does not abandon identification with the body, even at the time of death. The unseen does not perish like the seen, but exists otherwise, like a dream; what has been, what is, and what will be, all sleep day and night. When one repeatedly contemplates actions performed by the senses, as long as ignorance persists, bondage arises for the non-self. Therefore, for liberation, worship Hari with all your being, seeing the universe as His own, from whom arise creation, maintenance, and dissolution. Having shown the path of the swans and bidding them farewell, the foremost devotee, Lord Nārada, departed for Siddhaloka. King Prācīnabarhī, the royal sage, after instructing his sons in the protection of creation, went to the hermitage of Kapila for austerity. There, with a mind fixed in one-pointed concentration, the steadfast king worshipped Govinda’s lotus feet; freed from all attachment, he attained likeness with Him through devotion. O sinless one, this teaching on the transcendental Self was sung by the divine sage; whoever recites or hears it is liberated from material bondage. This purifying glory of Mukunda, which sanctifies the world, has flowed from the mouth of the foremost divine sage, embodying the purity of the Self; whoever hears it being recited attains the supreme state and, freed from all bonds, no longer wanders in this existence. This wondrous transcendental teaching, which I have now obtained, resolves all doubts regarding the duties of women and men, both here and hereafter. Śuka then continued: When the Lord suddenly disappeared, the women of Vraja, unable to see Him, were tormented, just like female elephants separated from their leader. Absorbed in His movements, affection, smiles, playful glances, charming speech, and delightful pastimes, their minds captivated by the Lord of Lakṣmī, the women began to imitate His actions, each identifying herself with Him. In walking, smiling, glancing, speaking, and other acts, the beloveds of the Beloved, embodying His very form, imitated Kṛṣṇa’s playful ways, saying, ‘I am He,’ each convinced in her heart. Gathered together, they sang of Him loudly and wandered from forest to forest like those possessed, searching for Him. They questioned the trees—who, though standing apart, contain the Supreme Person within—as if asking the sky. “O Aśvattha, Plakṣa, Nyagrodha trees, have you seen the son of Nanda pass this way, stealing our minds with His loving glances and radiant smiles? O Kurabaka, Aśoka, Nāga, Punnāga, Campaka trees, has Rāma’s younger brother, whose smile humbles the proud, passed this way among the haughty maidens? O blessed Tulasī, dear to Govinda’s feet, surrounded by swarms of bees, have you seen the beloved Acyuta pass by, adorned with you? O Mālatī, O Mallikā, O Jāti, O Yūthikā, have you seen Mādhava pass by, delighting you with His touch? O Cūta, Priyāla, Panasa, Āsana, Kovida, Jambu, Arka, Bilva, Bakula, Āmra, Kadamba, Nīpa, and all other trees on the banks of Yamunā, please reveal to us, whose hearts are empty, the path Kṛṣṇa has taken. O Earth, what austerity have you performed, that you shine, your hairs standing on end with joy from the festival of Keśava’s feet touching you? Is it from the touch of His feet, His mighty deeds, or the embrace of His Boar form? Or has Acyuta come here to His beloved, O friend, delighting her senses with His body and gaze? The fragrance of the garland on the chief of the clan, stained with the kuṅkuma from His beloved’s breasts, is wafting here. With His lotus hand placed on the shoulder of His beloved, Rāma’s younger brother, followed by intoxicated bees and Tulasī, is wandering here; do the trees bow to Him as He passes, glancing at them with affection? Ask these creepers, who embrace the trees with their arms; surely, touched by His hand, they display horripilation in delight.” Thus, the teachings flowed from sage to king, and the yearning of the devoted women of Vraja echoed through the forests, all seeking the Lord in their hearts and in the world around them.