When the mind is absorbed in pure goodness, dwelling close to the Lord, all darkness is dispelled, just as the shadow vanishes when the moon shines forth. Yet, the sense of 'I' and 'mine' persists in a person as long as the intricate arrangement of intellect, mind, senses, and their qualities—which has no beginning—remains active. During sleep, fainting, or intense suffering when breath is disturbed, even the awareness 'I am' does not arise, not even at the time of death’s burning. In the womb and in childhood, because of immaturity, the subtle faculties do not manifest, just as the new moon is hidden from view. Even when the external object is absent, the cycle does not cease; as one dwells on objects, misfortune may arise in dreams, though those dreams are unreal. Thus, the subtle body, composed of five elements and expanded in three and sixteen ways, when united with consciousness, is called the living being. Through this, the soul takes up and abandons bodies, and experiences joy, sorrow, fear, pain, and happiness. Just as a leech on grass and water neither fully departs nor remains, so too does the soul not abandon identification with the body, even at the moment of death. The unseen aspect does not perish as the seen does, but exists in another manner, like a dream; past, present, and future all sleep day and night. By repeatedly contemplating actions performed by the senses, as long as ignorance persists in action, bondage arises for the non-self. Therefore, to be liberated from such bondage, worship Hari with all your being, seeing the universe as His own, from whom creation, maintenance, and dissolution arise. Maitreya continued: The foremost devotee, Lord Nārada, having shown the path of the swans and bidding them farewell, departed for Siddhaloka. King Prācīnabarhī, a royal sage, instructed his sons in the protection of creation and then went to the hermitage of Kapila to engage in austerity. There, with unwavering concentration, he worshipped Govinda’s lotus feet. Freed from all attachments, 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. The 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 attains the supreme state, freed from all bonds, and no longer wanders in this existence. This wondrous transcendental teaching, which I have received, resolves all doubts regarding the duties of women and men, both in this world and beyond. Śuka then spoke: When the Lord suddenly disappeared, the women of Vraja, unable to see Him, were tormented like female elephants separated from their leader. Their minds absorbed in His movements, affection, smiles, playful glances, charming speech, and delightful pastimes, the gopīs—captivated by the Lord of Lakṣmī—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, as if possessed, searching for Him. They questioned the trees, who, though rooted in place, contain the Supreme Person within, as if asking the sky. “O Aśvattha, Plakṣa, Nyagrodha trees,” they called, “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 among the haughty maidens?” “O blessed Tulasī, dear to Govinda’s feet, surrounded by 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 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 madness, the gopīs, distressed in their search for Kṛṣṇa, imitated His playful acts, each absorbed in Him. One, imitating Pūtanā, approached and offered her breast to Kṛṣṇa to suckle; another, pretending to be a crying child, was comforted; another, acting as the cart-demon, was struck by a foot. Another, taking the role of a demon, seized one who was playing the part of Kṛṣṇa; yet another, imitating the sound of the cowherd settlement, dragged someone by the foot while playing. Some, acting as Kṛṣṇa and Rāma, played as cowherds; another, playing as the calf-demon, was defeated; and one among them took the role of the crane-demon. Calling out to one who was far away, as Kṛṣṇa would, another followed after, playing the flute and sporting about, while others praised her, saying, “Well done!” One, placing her own arm on the shoulder of another as she walked, said, “I am Kṛṣṇa—see my graceful gait,” her mind absorbed in Him. “Do not fear the wind or the rain; I have arranged for your protection,” one said, trying to cover another with her garment, using only one hand. One climbed upon another, stepping on her head, and declared, “Wicked one, go away! I am born as the punisher of the wicked!” Another said, “O cowherds, see this terrible forest fire! Close your eyes, and I will quickly ensure your safety.” A slender one, tying another with a garland to a mortar, said, “I am binding the butter thief who broke the pots and stole the clarified butter!” Frightened, the other covered her eyes and feigned fear. Thus, in their longing and devotion, the gopīs, unable to find Kṛṣṇa, poured out their love in imitation and remembrance of His wondrous deeds.