Sāmba, radiant and resplendent like Kāmadeva himself, adorned with every ornament, approached along the path, his presence captivating all who beheld him. The women who saw him, their hearts already kindled by longing, felt the flames of desire grow ever stronger as they gazed upon his form. But the Lord of the universe, all-knowing and wise, perceived the stirrings of passion in their hearts. With the eye of knowledge, he saw what was unfolding and spoke a curse upon them: “Because of this act born of greed and desire, in my absence, thieves will come and carry you all away.” Yet, when the god who bears the Śārṅga bow was propitiated, the Supreme Lord, source of all beings, addressed those afflicted by the curse with compassion. He, infinite in soul and beloved of the Brāhmaṇas, instructed the women—now slaves rescued from the ocean—in a vow that would bring them future welfare. “The sage Dālbhya will declare to you this vow,” he said. “That alone will suffice for your deliverance, even in servitude.” With these words, and embracing them with affection, the Lord of Dvāravatī departed. Time passed. After the burden of the earth had been lifted, the Mausala destruction had run its course, and Keśava had ascended to heaven, the Yadu clan was destroyed. Arjuna was left powerless, and thieves conquered all. The wives of Kṛṣṇa were carried away, made slaves, and taken to the ocean. In their misfortune, the women remained, hearts heavy with sorrow. Then, O Four-Faced One, the great ascetic Dālbhya, endowed with yogic power, came to them. They honored him, offering water for his feet, bowing repeatedly, their eyes brimming with tears as they remembered their former joys—their divine garlands and ointments, and above all, their husband, the Lord of the worlds, infinite and unconquered. Standing before the sage, they questioned him about the divine city they had lost, about its many jeweled houses, the residents of Dvārakā, and the godlike young men who once dwelled there. “O Lord,” they pleaded, “we have all been forcibly exploited by bandits and cast down from our own duties. In this situation, be our refuge. You were taught by wise Keśava himself—why, after union with the Lord, have we now fallen to the state of courtesans? O possessor of austerities, tell us the duty even of courtesans.” Dālbhya and Caikitāyana then began to explain. “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.’ “Because of this, you received 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 will surely 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 attain the state of courtesans. “Thus, by the curse of Nārada and the wise Keśava, you have become courtesans, overcome by desire. Now, hear what I will say, noble ladies. “Once, in the great battle between gods and demons, when hundreds of gods, Dānavas, Asuras, Daityas, and Rākṣasas were slain, thousands of their 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, devoted to worship, and likewise in the temples of the gods. Kings are equal to masters, and their sons likewise; 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, give cows, land, gold, and grain as you are able. Listen to the words of the Brahmins and carry them out. Whatever other vow I instruct, perform that too 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 should worship the lotus-eyed one with recitations of Kāma’s names: ‘I worship the feet for desire, the shanks for delusion, the genitals as the treasury of Kāma, and the perineum for delight—homage to you, O beloved one. The navel is the ocean of pleasure, the left side and the belly likewise; the heart belongs to the Lord of hearts, and the breasts are bringers of delight. The throat is for longing, Vaikuṇṭha for transcendence, the mouth for bliss; the left side is for the flower-bow, the right for the flower-arrow. The mind is for worship, the crown for sovereignty, the hair for playfulness; worship the whole body as the embodiment of the Lord of gods. Homage to Śiva, the peaceful one, bearer of noose and goad, wielder of the mace, clad in yellow garments, and holding conch and discus. Homage to Nārāyaṇa, soul of Kāma; homage to all tranquility, to affection, to pleasure, and to prosperity.’ “Having worshipped the Lord of gods, the Lord whose essence is desire, with fragrances, garlands, incense, and offerings, a woman should proceed. Then, inviting a knower of dharma, a Brahmin learned in the Vedas and without defect, she should worship him with fragrances, flowers, and other offerings. She should give him a prastha of Śāli rice with a vessel of ghee, saying, ‘May Mādhava be pleased with this.’ Whatever food he desires, she should provide, reflecting in her mind, ‘This is Kāma for the sake of pleasure.’” Thus, Dālbhya instructed the women, revealing to them the vow and duties that would lead them toward deliverance, even in their fallen state, and restoring to them the path of devotion and worship.