Listen, as the story unfolds from the sacred verses: The subtle body, composed of five elements and expanded in three and sixteen ways, when united with consciousness, becomes what is known as the living being. Through this subtle mechanism, the soul takes up and abandons physical bodies, experiencing the full spectrum of emotions—joy, sorrow, fear, pain, and happiness. Just as a leech, moving between grass and water, neither truly departs nor remains, so too does the soul cling to identification with the body, even at the moment of death. The unseen aspect of the self does not perish as the visible body does; rather, it exists in another way, akin to the realm of dreams. The past, present, and future all seem to sleep, day and night. When one continually contemplates actions performed by the senses, as long as ignorance persists in such activity, bondage arises for the non-self. Therefore, to be freed from this bondage, one should worship Hari with all one's being, recognizing the universe as His own, from whom creation, maintenance, and dissolution arise. Maitreya then spoke: The foremost devotee, Lord Nārada, having revealed the path of the swans and bidding them farewell, departed for Siddhaloka. King Prācīnabarhī, the wise royal sage, after instructing his sons in the protection of creation, journeyed to the hermitage of Kapila to undertake austerities. There, with unwavering concentration, the steadfast king worshipped the lotus feet of Govinda. Freed from all attachments, he attained likeness with the Lord 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 and, freed from all bonds, no longer wanders in this existence. This wondrous transcendental teaching, now obtained, 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, just as female elephants are when separated from their leader. Their minds absorbed in His movements, affection, smiles, playful glances, charming speech, and delightful pastimes, the women—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, each convinced in her heart, "I am He." Gathered together, they sang loudly of Him 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," they pleaded, "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," they asked, "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 swarms of bees, have you seen the beloved Acyuta pass by, adorned with you?" "O Mālatī, Mallikā, Jāti, Yūthikā," they inquired, "have you seen Mādhava pass, delighting you with His touch?" "O Cūta, Priyāla, Panasa, Āsana, Kovida, Jambu, Arka, Bilva, Bakula, Āmra, Kadamba, Nīpa, and all other trees along the Yamunā's banks, please reveal to us, whose hearts are empty, the path Kṛṣṇa has taken." "O Earth," they wondered, "what austerity have you performed to shine so, 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, delighting her senses with His body and gaze? The fragrance of His garland, 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 madness, the gopīs, distressed in their search for Kṛṣṇa, imitated His playful acts, each absorbed in Him. One, imitating Pūtanā, offered her breast for Kṛṣṇa to suckle; another, pretending to be a crying child, was comforted; yet another, acting as the cart-demon, was struck by a foot. Another, taking the role of a demon, seized one who played 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 arm on another's shoulder 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," said another, trying to cover her companion 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. In this way, as they questioned the creepers and trees of Vṛndāvana about Kṛṣṇa, they pointed out the footprints of the Supreme Soul in the forest. These footprints, clearly visible, belonged to the great son of Nanda, marked with symbols like the banner, lotus, thunderbolt, goad, and barleycorn. Following those various footprints, the women went ahead. Seeing certain footprints closely joined with those of the bride, they spoke in distress: "Whose footprints are these, going with the son of Nanda, her arm placed on his shoulder, just as an elephant cow is embraced by the elephant?" "Surely, this one has worshipped the Lord, Hari, the Supreme, for Govinda, pleased, has left us all and led her away in secret.