O King, consider this mystery of the embodied soul: within this very body, there exists a form that one has neither seen nor heard of before, and yet, at some moment, that form may become perceptible, for it resides deep within oneself. Thus, the living being, though dwelling in a physical body, attains subtle forms that emerge from the body itself; these inner meanings, not directly experienced, elude the grasp of the mind. It is the mind alone that reveals to a person their previous forms, those yet to come, and even those that will never be—such is the subtlety of the mind, O blessed one. Sometimes, images and experiences never seen or heard before arise within the mind; thus, by observing the context of place, time, and action, one may infer realities beyond direct perception. All objects accessible to the mind and senses come and go in an endless sequence, appearing and disappearing for everyone alike. But when the mind is fixed solely in the quality of sattva, dwelling near the Lord, then, like the darkness dispelled by the moon’s gentle light, all ignorance is removed, and true understanding shines forth. Yet, the notions of 'I' and 'mine' persist in a person as long as the arrangement of intellect, mind, senses, and the qualities—endless since time immemorial—continues. In states such as sleep, fainting, suffering, or when the breath is disturbed, even the awareness 'I am' does not arise; this is true even at the moment of death’s burning touch. In the womb and during childhood, because of immaturity, the subtle body with its eleven faculties does not manifest—just as the moon is hidden during its new phase. Even when objects are absent, the cycle of experience does not cease; for as one contemplates objects, misfortune can arise even in dreams, though those dreams are unreal. Thus, the subtle body, composed of five elements and expanded in threefold and sixteenfold ways, when joined with consciousness, is called the living being. By means of this subtle body, the individual soul takes up and abandons various bodies, and through it experiences joy, sorrow, fear, pain, and happiness. Just as a leech, moving from one blade of grass to another, neither fully leaves nor fully remains, so too does the soul not entirely abandon identification with the body, even at the time of death. The unseen aspect does not perish as the seen does, but exists in another manner, like a dream; all that has been, is, and will be, rests in slumber, day and night. When one continuously contemplates actions performed by the senses, as long as ignorance persists, bondage arises for the non-self. Therefore, for liberation from such bondage, worship Hari with all your being, recognizing the entire universe as His, from whom creation, maintenance, and dissolution arise. At this point, Maitreya spoke: The foremost devotee, the sage Nārada, having shown the path of the swans and bidding farewell to those he had instructed, departed for Siddhaloka. King Prācīnabarhī, noble ruler and sage, after instructing his sons in the protection of creation, retired to the hermitage of Kapila to perform austerities. There, with unwavering concentration, he worshipped at the lotus feet of Govinda. Freed from all attachments, through devotion he attained a state of likeness with the Lord Himself. O sinless one, this teaching about the transcendental Self, sung by the divine sage, liberates whoever recites or hears it from material bondage. The purifying glory of Mukunda, which sanctifies the world, has flowed from the lips of the foremost divine sage, embodying the purity of the Self. Whoever hears this recited attains the supreme state and, freed from all bonds, no longer wanders in this world. This wondrous, transcendental teaching, which I have now received, resolves all doubts regarding the duties of women and men, both in this life and beyond. Śuka continued: When the Lord suddenly disappeared, the women of Vraja, unable to behold Him, were tormented with longing, like female elephants separated from their leader. Their minds absorbed in His graceful movements, affectionate words, enchanting smiles, playful glances, and delightful pastimes, their hearts were utterly captivated by the Lord of Lakṣmī. In their love and longing, each began to imitate His actions, identifying herself with Him. In their walking, smiling, glancing, speaking, and every playful gesture, the beloveds of the Beloved, as if embodying His very form, imitated Kṛṣṇa’s ways, each convinced in her heart, “I am He.” 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 rooted and silent, contain the Supreme Person within them, as if asking the sky itself. “O Aśvattha, Plakṣa, Nyagrodha trees,” they cried, “have you seen the son of Nanda pass this way, He who steals 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 and surrounded by swarms of bees, have you seen the beloved Acyuta pass by, adorned with your fragrant leaves?” “O Mālatī, O Mallikā, O Jāti, O Yūthikā, have you seen Mādhava pass by, delighting you with His gentle 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 great austerity have you performed, that you now shine with your hairs standing on end in 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, speaking in their longing and divine madness, the gopīs, distressed in their search for Kṛṣṇa, imitated His playful acts, each one absorbed in thoughts of Him. One, imitating Pūtanā, approached and offered her breast as if for Kṛṣṇa to suckle; another, pretending to be a crying child, was consoled; another, acting as the cart-demon, was struck by a playful foot. Another, taking the role of a demon, seized one playing the part of Kṛṣṇa; yet another, imitating the sounds of the cowherd settlement, dragged someone by the foot in play. Some, acting as Kṛṣṇa and Rāma, played at being cowherds; another, playing as the calf-demon, was defeated; and one among them took the role of the crane-demon. Calling out to one far away as Kṛṣṇa would, another followed after, playing the flute and sporting about, while the others praised her, saying, “Well done!” Thus, in their love and longing, the gopīs lost themselves in the remembrance and imitation of Kṛṣṇa, their hearts ever bound to Him, even in His absence.