Once, the divine attendant who now lives as Satyabhama, beloved of Krishna, had served in many forms—born into a merchant family, as the daughter of Puloma, or as the wife of Puruhuta—ever present at her mistress’s side. In a sacred moment, after bathing, Krishna himself approached a radiant circle, the very embodiment of the Vedas. On that auspicious day, the sun, resplendent with a thousand rays, poured forth its light in a thousand streams. This very rite—so powerful that its full merit cannot be described even with a million tongues—was performed in ancient times by the Vasus led by Mahendra, and even by the enemies of the gods. The son of the lord of the Yadus, Krishna, proclaimed this rite as the destroyer of the impurities of the Kali age, its benefits without measure. Even those whose ancestors had fallen into hell could be completely liberated by its performance. Whoever, with devotion and for the benefit of others, hears or recites this destroyer of sin, O King, attains all their desired aims in this very life, and comes to share in the equality of the Four-Faced One, Brahma himself. There was once a sacred day called Kalyāṇinī—the twelfth lunar day in the month of Māgha—worthy of worship. It was observed by the son of Pāṇḍu, and, O sinless one, will be performed in future times beginning with Bhīma, bestowing endless merit. Then, a question arose: “O Lord, I have heard in the Purāṇas about the origin of the social classes and the stages of life, and the conclusions of the Dharmaśāstras concerning good conduct. I wish to know, in truth, what is the proper conduct for merchant women?” In that very age, O Brahman, there would be sixteen thousand wives of Vāsudeva, O Lotus-born one. With them, in the season of spring, amidst the songs of cuckoos and the hum of bees, on the blossoming banks of lakes adorned with wind-stirred lotuses, Krishna would delight. In joyous gatherings, filled with abundant drinking, adorned by those devoted women, the illustrious, deer-eyed Krishna, with jasmine garlands in his hair, would be the source of their happiness. Sāmba, the conqueror of enemy cities, would approach along the path, appearing as Kāmadeva himself, adorned with every ornament. The women, their hearts inflamed by desire, would gaze upon him with longing, their passion growing ever stronger. Seeing this, the Lord of the universe, with the all-seeing eye of knowledge, would pronounce a curse upon them: “Because of this act, born of greed and desire, you all will be carried away by thieves in my absence.” Later, when the god bearing the Śārṅga bow is propitiated, the Lord, the source of all beings, would speak to those afflicted by the curse: the infinite-souled one, dear to the Brāhmaṇas, would instruct those who had become slaves and been rescued from the ocean, giving them a vow that brings future welfare. “The sage Dālbhya will declare to you the vow; that alone will suffice for your deliverance, even in servitude.” Having spoken and embraced them, the Lord of Dvāravatī departed. Time passed. After the burden of the earth had been lifted, after the Mausala destruction, and after Keśava had ascended to heaven, the Yadu clan was destroyed—overcome by thieves—and Arjuna was left powerless. The wives of Kṛṣṇa were carried off, made slaves, and taken to the ocean. Afflicted by misfortune, those noble women remained there until the great ascetic Dālbhya, possessed of yogic power, came to them. They honored him with water for washing his feet, bowed again and again, lamenting with eyes full of tears. They remembered their former joys, their divine garlands and ointments, and their husband, the unconquered Lord of the worlds. Standing before the sage, they questioned him: “Tell us of that divine city, its many jeweled houses, the residents of Dvārakā, and the godlike young men. O Lord, we have all been forcibly exploited by bandits and cast down from our own duties; in this situation, be our refuge. You were instructed, O Brahmin, by the wise Keśava; why, having been united with the Lord, have we now become courtesans? O possessor of austerities, tell us the duty even of courtesans.” Dālbhya and Caikitāyana then explained: “Once, while you all were sporting in the waters of Lake Mānasa, Nārada approached you. All of you, daughters of the fire-god, were formerly Apsarases. Out of pride, without offering respect, you questioned that knower of yoga: ‘How can Nārāyaṇa become our husband? Instruct us.’ Therefore, you received both a boon and a curse: by granting a double bed during the months of Madhu and Mādhava, and by offering golden vessels on the twelfth day of the bright fortnight, Nārāyaṇa would become your husband in another birth. Yet, because you did not bow to me and questioned me out of envy for my beauty and good fortune, you would be separated, all carried off by thieves, and would attain the state of courtesans.” “Thus, by the curse of Nārada and the wise Keśava, you all, overcome by desire, have become courtesans. Now, hear what I will say, O noble ladies. Once, in the battle between gods and demons, when hundreds of gods, Dānavas, Asuras, Daityas, and Rākṣasas were slain, thousands of women—married or forcibly enjoyed—were addressed by the Lord of the gods: ‘Now, dwell according to the duty of courtesans in the king’s palace, O noble ladies, devoted to worship, and likewise in the temples of the gods. Kings are equal to masters, and their sons are likewise equal; all of you will have prosperity according to your ability. Whoever, having given a fee, comes to your house, should be served with care, except for one who is deceitful. On auspicious days for the gods and ancestors, cows, land, gold, and grain should be given according to one’s ability. The words of the Brahmins should be carried out. And whatever other vow I shall properly instruct, that too should be performed by all without hesitation.’” “Those who know the Veda declare this is sufficient for crossing worldly existence: when, on a solar day, the hand is in Puṣya or Punarvasu, a woman should bathe with all herbs; then she will attain the role of witness even for the god of five arrows, and she should worship the lotus-eyed one with recitations of Kāma’s names.” Thus, the sage instructed the wives of Krishna, guiding them in their new state, and assuring them that by following these duties and vows, even in adversity, they could attain liberation and merit.