Lord Krishna, with compassion and wisdom, spoke to the wives of the brāhmaṇas, telling them, “Physical association among people in this world is not for love or affection. By fixing your minds on Me, you will soon attain Me.” Thus instructed, the wives, their hearts transformed, returned to the sacrificial enclosure. Their husbands, now free from envy and pride, welcomed them back and completed the sacrifice together with their wives. Among these women was one who, though prevented by her husband from going to Krishna, embraced the Lord within her heart as she had heard of Him. With her mind fixed on Him, she relinquished her body, bound by karma, and attained liberation. Lord Govinda, with the very food brought by the brāhmaṇas’ wives, fed the cowherd boys in fourfold ways and Himself partook of the offerings. In His human form, assumed for His divine play, Krishna delighted the cows, the cowherd boys, and the women of Vraja with His beauty, His words, and His deeds. Meanwhile, the brāhmaṇas, recalling the request their wives had made to the Lords of the universe and recognizing how they had mocked Krishna in His human form, felt deep remorse for their offense. Seeing the extraordinary devotion their wives bore toward Krishna, and realizing their own hearts lacked such devotion, they became sorrowful and blamed themselves. “Fie upon our birth, our threefold knowledge, our vows, our great learning, our lineage, and our ritual expertise,” they lamented, “if we are turned away from the Lord who is beyond sense perception.” They reflected, “Surely, the Lord’s māyā is so powerful that even yogis are deluded. We, who are teachers of men, are bewildered about our own true welfare. 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, and no auspicious rites. Yet, even though we possess refinement and other virtues, our devotion to Krishna, the Lord of the most exalted and the master of all yogis, is not firm.” They continued, “Though we were deluded about our own welfare and distracted by household life, He reminded us of the path of righteousness through the words of the cowherd women. Otherwise, what need would we, who are subject to His command, have for boons like liberation or anything else from Him, the Lord of all blessings and whose desires are already fulfilled? This is only a display of His play. Lakshmi herself, seeking only the touch of His feet, abandons all others and worships Him even once; her request for liberation from her own faults is merely a deluding charm for people.” They acknowledged, “Place, time, distinct objects, mantras, rituals, priests, fires, deities, the sacrificer, the sacrifice, and dharma—all these are composed of Him. He, this very Lord Vishnu, the master of all yogis, has appeared among the Yadus—we have heard so, yet, being deluded, we do not truly know Him. Ah, how blessed we are, for among us are such women whose unwavering devotion to Hari has arisen in their hearts.” With humility, they offered their obeisance: “Obeisance to You, O Lord Krishna, of unfailing wisdom; deluded by Your māyā, our minds wander along the paths of karma. He, 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.” Thus, remembering their own offense, though they had previously neglected Krishna, the brāhmaṇas did not waver in their desire to see the infallible Lord, even though they feared King Kamsa. They pondered, “If the planets are the cause of happiness and distress for a person, what concern is that for the soul, who is unborn? The wise say that the planets only affect other planets; so, to whom should a person direct anger? If karma is the cause of happiness and distress, what concern is that for the soul? For karma pertains to the insentient and the sentient. This body is merely skin, while the person is the conscious self—the suparna; to whom should one be angry? For karma is not the root. If time is the cause of happiness and distress, what concern is that for the soul? For time is of the same nature as the soul. Just as heat is not the property of fire, nor cold of snow, to whom should one be angry? For 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.” They resolved, “Relying on this supreme devotion to the transcendent self, which was 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 for a person; friends, neutrals, and enemies are all creations of worldly ignorance. Therefore, O dear one, with all your being, restrain the mind by intelligence fixed in Me; this alone is the essence of yoga. Whoever, with a 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 then narrated: The Lord, accompanied by Balarāma, was residing there and saw the cowherds preparing for a sacrifice to Indra. Although fully aware of everything, the Lord, the soul of all and seer of everything, humbly approached the elders, led by Nanda, and inquired, “Father, what is this commotion that has arisen? What is its purpose, for whom is it intended, and by whom is this sacrifice performed? I greatly desire to hear this; please tell me, for I am eager to listen. Indeed, the righteous, who are devoted in all ways, do not keep their actions secret. “One who is indifferent to friends, neutrals, and enemies, who is impartial and avoids 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. We and others worship that lord of the rain-bringers, the master, with offerings and sacrifices prepared with materials and clarified butter. By what remains from that, people live for the sake of the three aims of life; for human efforts, the rain-god is the cause of their fruits.