Upon witnessing the extraordinary devotion of their wives to Lord Krishna, the learned brāhmaṇas were struck with a deep sense of remorse. They saw in themselves a painful lack of that same loving devotion, and their hearts turned inward in self-reproach. “Alas!” they lamented, “what value is there in our birth, our mastery of the three Vedas, our vows, our great learning, our noble lineage, or our expertise in ritual—if we have turned away from the Lord who is beyond the reach of the senses?” They marveled at the power of the Lord’s māyā, recognizing that even yogis are bewildered by it. “We, who are teachers among men, are confused about our own highest good, O brāhmaṇas,” they confessed. “Look at the steadfastness of these women! For the sake of Krishna, the teacher of the world, they broke the powerful bonds of home, which are as strong as the cords of death.” Reflecting further, they noted, “These women had no initiation as twice-born, no residence with a spiritual teacher, no austerities, no self-inquiry, no ritual purity, and no auspicious rites—yet their devotion surpassed ours. Even though we possess refinement and virtues, our devotion to Krishna, the Lord of the highest, the master of all yogis, is not firm.” They realized that, though distracted by household life and deluded about their own welfare, Krishna had graciously reminded them of the righteous path through the words of the cowherd women. “Otherwise,” they pondered, “what need would we, who are under His command, have for boons like liberation or anything else from Him, who is the Lord of all blessings and whose desires are already fulfilled? This is but a display of His playful nature.” They remembered that even Lakshmi, the goddess of fortune, abandons all others to seek only the touch of His feet, worshiping Him even once. Her request for liberation from her own faults is merely a deluding charm for the people. “All things—place, time, objects, mantras, rituals, priests, fires, deities, the sacrificer, the sacrifice, and dharma—are but composed of Him.” “Though we have heard that this very Lord Vishnu, the master of all yogis, has appeared among the Yadus, we remain deluded and do not truly know Him. How blessed we are, for among us are women whose unwavering devotion to Hari has arisen in their hearts.” With humility, they offered obeisance: “O Lord Krishna, of unfailing wisdom, our minds, deluded by Your maya, wander the paths of karma. Yet You, the original person, surely forgive the faults of those whose minds are bewildered by Your own maya and who do not recognize Your true nature.” Remembering their own offense—how they had neglected Krishna—they did not waver in their desire to see the infallible Lord, even though they feared Kamsa. They reflected, “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 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? Karma pertains to the insentient and sentient, but the body is merely skin, while the self is the conscious being; to whom should one be angry? Karma is not the root.” “If time is the cause of happiness and distress, 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, to whom should one be angry? For duality does not belong to another.” They concluded, “For the supreme soul, who is beyond all, duality arises from no one, anywhere, in any way. Just as I am, so is the cycle of birth and death; thus, one who is awakened does not fear the elements. Relying on 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 then 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 thus spoke this verse: ‘No one 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 of the sage established in Brahman, is not overcome by the dualities of life.’” Śuka continued: The Lord, together with Balarāma, was then residing in Vraja and saw the cowherds preparing for a sacrifice to Indra. Though fully aware of all, the Lord, the soul of all beings and seer of everything, humbly approached the elders, led by Nanda. He asked, “Father, what is this commotion? What is its purpose, for whom is it intended, and by whom is this sacrifice performed? I greatly desire to hear about it; please tell me, for I am eager to listen. The righteous, devoted in all ways, do not keep their actions secret.” He added, “One who is indifferent to friends, neutrals, and enemies, impartial and free from hostility, is called a true friend, seeing others as oneself. People perform actions knowingly and unknowingly; for the wise, actions bring success, but not for the unwise. So, what is the purpose of this ritual? 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. A man who abandons this traditional dharma, passed down through generations, out of desire, greed, fear, or hatred, does not attain good fortune.” Śuka continued: Hearing the words of Nanda and the other residents of Vraja, Keśava, wishing to stir up anger toward Indra, spoke to his father, “A living being is born by action and is dissolved by action; happiness, sorrow, fear, and safety all arise from action alone. If there is some lord who gives the fruits of others’ actions, he too depends on the doer; he has no power over one who does not act. What need is there for Indra among beings who follow their own actions? He is powerless to alter what is ordained by their own nature. Indeed, people act according to their own nature, being governed by it; all—gods, demons, and humans—remain established in their own nature.” Thus, the Lord revealed the true nature of action, devotion, and the Supreme, guiding all beings toward the path of wisdom and love.