When devotion in the form of yoga is lovingly directed toward Bhagavan Vasudeva, it swiftly gives rise to both detachment and knowledge, leading the devotee to realization of Brahman. As a person’s mind, guided by the senses, ceases to make distinctions between objects—whether pleasant or unpleasant—at that very moment, he perceives himself by himself, unattached, seeing all things equally, free from acceptance and rejection, established in the supreme state. Pure knowledge alone is the supreme Brahman, the Supreme Self, the Lord, the Person. Bhagavan is perceived as one, though he appears distinct through the various objects of perception. To this extent, through the completeness of yoga, the yogi attains the desired goal here: total detachment from all things. The one knowledge, when outward-turned through the senses, appears—by illusion—in the form of objects, as Brahman without qualities, taking on characteristics such as sound and so on. Just as the great principle, in the form of ego, divides itself threefold and fivefold, self-ruling, and its elevenfold form becomes the cosmic egg from which the world arises, so too is this reality seen by one who, with faith and devotion, practices yoga constantly, whose mind is collected, unattached, and who sees with detachment. Thus has been spoken this profound knowledge, the vision of Brahman, by which one discerns the true nature of both prakriti and purusha. Just as an object, though possessing many qualities, is not divided because it is perceived through the separate gates of the senses, so too is Bhagavan, though approached by various scriptural paths. By action, by sacrifices, by gifts, by austerity, by study, by self-restraint, by mastery over the senses and mind, and by renunciation of actions; by yoga with its various limbs, by the yoga of devotion, by dharma marked by both activity and renunciation—one who is engaged in both; through realization of the truth of the self and firm detachment, Bhagavan is attained by these means, both with qualities and without, by one who sees with his own self. I have described to you the fourfold nature of bhakti-yoga, and also that which, when time enters the unmanifest, disappears among living beings. The many cycles of transmigration of the living being, created by ignorance and action, into which the self enters, yet does not know its own path. This knowledge should never be taught to the wicked, the undisciplined, the arrogant, the hostile, nor to those who are only outwardly religious. It should not be given to the greedy, nor to one absorbed in household life, nor to those who are not devoted to me, nor to those who hate my devotees. But to one who is faithful, devoted, disciplined, free from envy, friendly to all beings, and eager to serve—let this be given. It should be given to one who is outwardly detached, whose mind is peaceful, free from envy, pure, and for whom I am the dearest among the dear. O mother, any person who even once hears this with faith, or who recites it with mind fixed on me, surely attains my path. Śrī Śuka continued: Thus, having heard the most beautiful words of the Lord, the cowherd women let go of the pain born of separation; their desires were fulfilled by his presence. There, Govinda began the rāsa play, surrounded by devoted and joyful women, the finest jewels among women, their arms entwined with one another. The festival of rāsa commenced, adorned by the circle of gopīs, with Kṛṣṇa, the lord of yogis, standing between each pair among them. Entering among the gopīs, he drew them close by the neck; those who saw this would imagine the sky crowded with hundreds of flying palaces. The gods, along with their wives, their minds carried away by eagerness, watched; then drums sounded, showers of flowers fell, and the lords of the Gandharvas sang his spotless glory with their wives. In the rāsa circle arose a tumultuous sound from the bracelets, anklets, and bells of the women, together with their beloveds. Among them, the Lord, son of Devakī, shone exceedingly, as a great emerald among golden gems. With the stamping of feet, the waving of arms, smiling glances, playful movements of brows, swaying earrings brushing their cheeks, loosened hair braids damp with sweat, the wives of Kṛṣṇa sang; they shone like lightning within a circle of clouds. Dancing, their voices raised, their throats flushed with passion, delighted by Kṛṣṇa's touch, the beloveds sang, filling the place with their song. One, together with Mukunda, skillfully blended her singing with his, and being honored by him with affection and praised as 'well done, well done,' she sang again and again, and he showed her great favor. One, exhausted from the rāsa, rested her arm, with loosened bracelet and jasmine garland, upon the shoulder of the mace-bearer who stood beside her. One, taking Kṛṣṇa's arm, fragrant with blue lotus and smeared with sandalwood, to her nose, thrilled with joy, kissed it. Another, her cheek adorned with the gleam of earrings tossed by her dancing, pressed her cheek to his and offered him betel she had chewed. One, dancing and singing, her anklets and girdle ringing, weary, placed the lotus hand of Acyuta, who stood beside her, upon her breasts for comfort. The gopīs, having gained Acyuta as their beloved, the exclusive consort of Śrī, embraced him around the neck with their arms and, singing, enjoyed with him. With lotus earrings, locks of hair, cheeks shining with sweat, faces radiant, and the music of bracelets and anklets, the gopīs danced together with the Lord, their garlands loosened in their hair, in the company of bees singing in the cowherd's grove. Thus, with embraces, touches of the hand, affectionate glances, exuberant playful smiles and laughter, the Lord of Lakshmi delighted with the beautiful women of Vraja, just as a child delights in his own reflected image. Their senses overwhelmed with joy from contact with his limbs, the women of Vraja—hair, garments, or breastbands loosened—could not properly gather up what had fallen, O best of the Kurus, their garlands and ornaments slipping down. Seeing Krishna's playful sports, the celestial women in the sky became bewildered, overcome by desire; even the moon, along with his retinue, was astonished. Assuming as many forms as there were cowherd women, the Blessed Lord, though self-satisfied, enjoyed with them all by his own playful will.