The Blessed Lord, Sri Krishna, spoke with gentle assurance to the wives of the brāhmaṇas: “Let your husbands, fathers, brothers, sons, and others not harbor resentment. Even the worlds, the gods, and all beings honor you now, for you are connected with me.” He explained that physical association in this world is not truly for love or affection; rather, by fixing their minds upon him, they would soon attain him. Śuka continued the tale: Thus addressed, the brāhmaṇas’ wives returned to the sacrificial enclosure. Their husbands, now free from envy, completed the sacrifice in the company of their own wives. Yet, among these women was one who, though restrained by her husband from going to Krishna, embraced the Lord within her heart as she had heard of him. Renouncing her body, bound by karma, she attained liberation. Meanwhile, Lord Govinda, with the very food brought by the brāhmaṇas’ wives, fed the cowherds in fourfold ways, and he himself also partook. Assuming a human form for his divine play, Krishna delighted the cows, the cowherds, and the cowherd women with his enchanting beauty, sweet words, and wondrous deeds. Later, the brāhmaṇas recalled the pleas of their wives to the Lords of the universe and deeply repented for their offense—having mocked the Lord who had come among them in human guise. Observing the extraordinary devotion of their wives to Krishna, and recognizing their own lack of such devotion, they became remorseful and blamed themselves. They lamented: “What is the use of our birth, our threefold Vedic knowledge, our vows, our great learning, our noble lineage, and our ritual expertise, if we are turned away from the Lord who is beyond sense perception? Surely, the Lord’s māyā deludes even yogis, for we, teachers of men, are bewildered about our own true welfare, O fellow brāhmaṇas. Behold the steadfastness of these women, who, for Krishna, the teacher of the world, broke the bonds of death called ‘home.’ “These women had no initiation as twice-born, no residence with a teacher, no austerity, no self-inquiry, no ritual purity, nor did they perform auspicious rites. Yet, despite our refinement and virtues, our devotion to Krishna, the Lord of the exalted and master of all yogis, is not firm. Though deluded about our own welfare and distracted by household life, he has reminded us of the righteous path through the words of the cowherd women. “Otherwise, what need would we, subject to his command, have for boons such as liberation or anything else, from him who is the Lord of all blessings and whose desires are ever fulfilled? This is but a display of his divine play. Even Lakshmi, seeking only the touch of his feet, abandons all others and worships him even once; her request for liberation from her own faults is but a deluding charm for people. “Place, time, objects, mantras, rituals, priests, fires, deities, sacrificer, sacrifice, and dharma—all these are composed of him. He, this very Lord Vishnu, master of all yogis, has appeared among the Yadus—we have heard so, yet, deluded, we do not truly know him. Ah, how blessed we are, for among us dwell such women whose unwavering devotion to Hari has arisen in their hearts. “Obeisance to you, O Lord Krishna, of unfailing wisdom; deluded by your māyā, our minds wander the paths of karma. The original person surely forgives the transgressions of those whose minds are bewildered by his own māyā and who do not recognize his true nature.” Remembering their own offense, though they had neglected Krishna, the brāhmaṇas did not waver in their desire to see the infallible Lord, even though they feared Kamsa. They reflected further: “If the planets cause happiness and distress, what concern is that for the soul, who is unborn? The wise say planets affect only other planets; to whom should one direct anger? If karma is the cause, what concern is that for the soul? Karma pertains to the insentient and sentient; this body is mere skin, while the person is the conscious self, the suparna. Karma is not the root. “If time is the cause, what concern is that for the soul? Time is of the same nature as the soul. Just as heat is not the property of fire, nor cold of snow, duality does not belong to another. By no one, anywhere, in any way, does duality arise for the supreme soul, who is beyond all. Just as I am, so is the cycle of birth and death; thus one who is awakened does not fear the elements. “Relying on the supreme devotion to the transcendent self, as practiced by the ancient sages, I will cross the boundless, impassable darkness by serving the feet of Mukunda.” The Blessed Lord spoke: “Having become indifferent, bereft of possessions, free from fatigue, wandering the earth as a renunciant, and even when rejected by the wicked, unwavering in his own duty, the sage spoke this verse: ‘No one else but the soul itself is the cause of happiness and distress; friends, neutrals, and enemies are all creations of worldly ignorance. Therefore, with all your being, restrain the mind by intelligence fixed in Me; this alone is the essence of yoga. Whoever, with focused mind, holds, recites, or listens to this song sung by the sage, established in Brahman, is not overcome by the dualities of life.’” Śuka continued: The Lord, along with Balarāma, was residing there and saw the cowherds preparing for a sacrifice to Indra. Although fully aware, the Lord—soul of all, seer of everything—humbly approached the elders, led by Nanda, and inquired, “Please tell me, Father, what is this commotion that has arisen? What is its purpose, for whom is it intended, and by whom is this sacrifice performed? O Father, I greatly desire to hear this; please tell me, for I am eager to listen. The righteous, devoted in all ways, do not keep their actions secret. “One who is indifferent to friends, neutrals, and enemies, impartial and avoiding hostility, is called a true friend, seeing others as oneself. People perform actions both knowingly and unknowingly; for the wise, actions bring success, but not so for the unwise. So, what is the purpose of this ritual activity you have considered? Or is it merely customary? Please, as I ask, speak well and tell me.” Nanda replied, “The god Indra is the lord of rain; the clouds are his very form. They pour down water, which delights and sustains all beings. O dear one, we and others worship that lord of the rain-bringers, the master, with offerings and sacrifices prepared with materials and clarified butter.