Chapter 23 - Spiritual Emancipation of the Wives of Brāhmaṇa Sacrificers

[Sanskrit text for this chapter is available]

[Note: This is the XXI chapter in Padaratnāvalī’s text. The object of this chapter is to emphasize that it is the internal capability and faith that is more powerful and effective in the devotion of Lord Kṛṣṇa and not the scholarship or knowledge of the Śāstras—Padaratnāvalī]

The cowherd boys urged:

1. Oh Balarāma! Oh Rāma^[1] of extra-ordinary prowess! Oh Kṛṣṇa, the annihilator of the wicked! This hunger is sorely troubling us, indeed. It behoves you both to appease it.

Śrī Śuka said:

2. When the glorious Lord Kṛṣṇa, the son of Devakī, was thus requested by the cowherd boys, he spoke to them with the intention of showering his grace on some Brāhmaṇa women^[2] who were devoted to him.

3. “Go to the sacrificial hall where Brāhmaṇas who are reciters of the Vedas (but who do not know the meaning and implications of the Vedic text recited) are engaged in conducting a sacrificial session, called Āṅgirasa, with a desire to attain the celestial region, (after death).

4. After arriving there, tell them the names of my elder brother and of mine, and that you are deputed by us, and request them (to give you some) cooked rice, Oh Gopas!”

5. Being thus commanded by the Lord, they went there, folded the palms of their hands, and lay prostrate on the ground like a staff before the Brāhmaṇas (by way of paying them obeisance), and begged of them:

6. “Oh Brāhmaṇas (the veritable gods on the earth)! Be pleased to listen. We are the cowherds, the servants of Lord Kṛṣṇa. We have arrived here under instructions from Balarāma. May God bless you.

7. Not far from this place, Balarāma and Kṛṣṇa are grazing their cows. They are hungry and hence they desire to have food from you. If you have real faith in them, supply them the cooked rice which they seek from you, Oh Brāhmaṇas, the best knowers of dharma.

8. Oh excellent-most people, (as you know it), it has been decided in the dharma-śāstra that it does not involve any violation (of dharma), if food from a person who has been consecrated for sacrifices is eaten, the exception being his consecration for a sacrifice requiring animal slaughter or a sautrāmaṇi^[3] sacrifice, (when such eating is prohibited).”

9. Cherishing petty longings (viz. life in heaven wheṇce down-fall is certain) yet engaged in elaborate and toilsome acts (of sacrificial procedure), ignorant yet considering themselves as learned and vainglorious of their wisdom, (as they knew not that by the path of devotion which is easier than the path of Karma the summum bonum is attained) the Brāhmaṇas, though they heard the solicitations of the Lord (who out of Grace sent his friends for food to them), did not care to heed it.

10. 11. Looking upon their bodies as their souls (and in their caste-pride), and being of perverted mentality, they looked upon Kṛṣṇa, that Supreme Brahman, the veritable glorious Lord, (the possessor of six excellences), that supra- sensuous Being, as merely an ordinary mortal being, though he really constituted the time and place (of the performance of sacrifices), the substances to be oblated, the mantras (for invoking deities), the procedure (prescribed for performing sacrifices), the priests (officiating over the performance), the sacrificial fires, the deities invoked, the performer of the sacrifice, the actual act of sacrificing itself and the religious merits accruing from that sacrifice.

12. As they said neither ‘Yes’ nor ‘No’, the cowherds became disappointed, and returning to Kṛṣṇa and Balarāma, reported accordingly, Oh repressor of enemies.

13. On hearing their words, the Almighty Lord of the Universe burst out laughing, and in order to acquaint the cowherds with the ways of the world, (that beggars are not choosers and that one should try till achieving success), he spoke to them again:

14. “Inform the wives (of those sacrificers—Brāhmaṇas) that I, along with Balarāma, have arrived here. They are affectionate and (with their hearts engrossed in contemplating upon me), they live in me mentally. They will give you (abundant) food, to your heart’s content”.

15. Thereupon, the cowherds went to the apartment reserved for the consecrated wives of the sacrificers, and saw them decked with ornaments, and seated comfortably there. Paying respects to those chaste Brāhmaṇa ladies, the cowherds respectfully submitted:

16. “Salutations to you Brāhmaṇa ladies! Kindly listen to us. We are deputed here by Kṛṣṇa who, while wandering, has arrived (here) not far from this place.

17. While grazing the cows, he along with Balarāma and cowherds, has come far afar (from his house). May food be served to him, hungry as he is, along with his companions.

18. The Brāhmaṇa ladies who, due to their hearing (and contemplating over) the stories of Kṛṣṇa, were ever eager and anxious to see him, found themselves in a flurry, when they listened to the (news of his) arrival so near.

19-20. Like rivers flowing towards the ocean, all of them hastened to the beloved Lord Kṛṣṇa, taking with them in vessels, large quantity of sumptuous food of four kinds,^[4] even though they were prohibited by their husbands, fathers, brothers and relatives, for they, having heard of him for a long time, had fixed their hearts on the glorious Lord of hallowing renown.

21-22. There in a grove beautified with the new tender foliage of Aśoka^[5] trees, on the bank of the Yamunā, the women (wives of sages) beheld Kṛṣṇa strolling leisurely, surrounded by cowherds, along with his elder brother (Balarāma)—Kṛṣṇa of dark blue complexion, wearing silken garment of golden colour (or a girdle of gold), dressed like an actor decorated with a wreath of sylvan flowers, peacock- feathers and tender shoots, beautified with mineral paints; who rested one of his hands on the shoulders of his trusted companions, and playfully dangling a lotus in the other hand; with lilies gracing his ears and locks of curly hair hanging against his cheeks, he wore a face beaming with smile.

23. They had their minds completely absorbed in him, their most beloved one. the frequent audition of whose excellent glories have rendered completely fruitful the very function (and existence) of the ears, and adorned them like ornaments. Welcoming his arrival through the gates of their eyes into their hearts, they embraced him there for a pretty long time, and got rid of all their anguish and misery (of separation from him), just as the egoistic propensities get submerged after embracing the prājña,^[6] (the soul, that is ever awake as a witness of sleep) and forget all afflictions.

24. The Lord, being the witness of the mind and intellect of all had come to know that they had arrived there solely with the earnest desire of seeing him and had given up all hopes and longings for their husbands etc. (as they came in defiance of the orders of their men-folk) addressed to them with a smiling face.

The glorious Lord Said:

25. Welcome—very auspicious is your arrival, Oh highly blessed ladies. Be seated comfortably. What can we do for you? That you have come with a desire of seeing us (despite the opposition of your men) is really worthy of you.

26. Discerning persons who really understand their self-interest and object in life, engage themselves directly in constant uninterrupted devotion unto me without any ulterior motive, as I am the most beloved Self.

27. Who else can be more beloved than one’s own Soul through contact with whom life, vital breath, intellect, mind, body, wives, children, wealth etc. have endeared themselves to us.

28. Now that you have achieved your object in life (of seeing me), please return to the sacrificial hall, where the Brāhmaṇas, your husbands who will successfully complete their sacrificial session with your presence, and their status of being householders depends on you, your being with them.

The wives of the sages said:

29. Oh all-pervading Lord (who know everything about us)! It does not behove you to utter such harsh words. We beseech you to fulfil your own promise (in Vedas viz. He, who approaches the Lord does not revert to Saṃsāra, (Chāndogya Upaniṣad 8.15.1). We have approached your feet in defiance of and transgressing the wishes of our relatives and shall wear in our hair the wreaths of Tulasī leaves indifferently kicked off at us by you (i.e. have come to serve you even as slaves)

30. Neither our husbands, nor our parents, sons, brothers, relatives, friends will now accept us (back), not to speak of others. Oh Subduer of the internal foes like passion, avarice etc.!

Now that we have laid ourselves prostrate at the feet of your glorious self, may you be pleased to confer or ordain that state of life (your absolute service or slavery) whereby we shall have no other go to heaven or any other world.”

The Lord said:

31. Now that you have been commanded to return by me, neither your husbands, nor parents, brothers, sons and others, nor even the public shall scorn you or get angry with you. Even the gods shall approve of it (your act of coming to me).

32. (If you still feel unable to leave me, please note that) Bodily contact among men does not contribute to happiness or love in this world. If you concentrate your mind on me, you will attain to me before long.

Bhāgavata Candrikā adds

32(A). Devotion unto me is engendered by listening to my attributes, by visualizing me, by contemplating on me and not so much by physical proximity. Therefore, return to your homes.

Śrī Śuka said:

33. Therefore, as directed (by the Lord) the wives of the sages returned to the sacrificial hall. Not only did the sages not expostulate them, but they carried the sacrificial session to a successful conclusion with their help.

34. One lady out of them, who was detained per force by her husband, embraced in her heart the Lord as pictured by her through what she heard about him, and gave up her body that came to her lot by her karma (deeds) in past life.

35. Lord Govinda first made the cowherds feast on the four kinds of that food. The Lord partook of it only afterwards.

36. In this way, the Lord who, out of sports, had assumed a human body and imitated the ways of the world led a sportive life giving joy to cows, cowherds and cow- herdessess by his charming personality, sweet words and deeds.

37.^[7] Then remembering (their disgraceful behaviour), the Brāhmaṇas who committed that offence repented, “Alas! We have disregarded the entreaty of the Lords of the Universe who are imitating the behaviour of human beings.

38. Perceiving the extra-ordinarily supreme devotion of their women in Kṛṣṇa and realizing that they were wanting in it, they were extremely tormented and censured themselves.

39. “Fie upon our three-fold birth,^[8] our mastery of Vedic lore! Fie upon our observance of vows (of continence during sacrificial sessions)! Fie upon our extensive versatility of knowledge! Fie upon our spotless pedigree! Fie upon our expertise in ritualistic technicalities in sacrifice, when we are averse to (lit. have turned away our face from) the supra-sensuous Lord Kṛṣṇa!

40. Verily the Māyā of the Lord is capable of infatuating even experts in yoga. Hence we, Brāhmaṇas, the spiritual preceptors of men, are deluded with regard to our real interests.

41. Oh! Look at the unfathomable^[9] devotion even of our women in Kṛṣṇa, the father and preceptor of the world, which cut asunder the bonds of death called the ties of the household.

42.These have not undergone the purificatory rite (known as the investiture of the sacred thread) which is regarded as the second birth (for Vedic and other studies). Nor have they stayed in the preceptor’s house (for Vedic studies or Śāstric learning). They have not performed any austerities and have no grounding in the śāstric enquiry about the Soul. They are not characterised by any special (spiritual or external) purity or any auspicious or meritorious (sacrificial, or other rites or) acts.

43.Despite these, they entertain such firm and unflinching devotion unto Kṛṣṇa of hallowing renown, the Lord of the experts of yoga, a devotion not engendered in us even though we have undergone the purificatory rites (such as the investiture of thread) and have other qualifications (mentioned above).

44.Oh! How gracious of him it was that although he himself was the goal to be achieved through sacrificial and other activities prescribed by the Vedas,^[10] he, through the message sent with the cowherds reminded us^[11] (of the futility of all acts if devoid of devotion to God)—who were too stupid to understand our real self interest and were negligent due to household activities.

45.To request food from us who are absolutely under his control, was a mere pretext of the Ruler of the universe who has all his desires fulfilled, and is the master who confers all blessing like bestowing Liberation from Saṃsāra.

46.His solicitation for food was merely a ruse to delude the world, as the Goddess of Affluence, giving up her proverbial fault of fickleness or inconstancy, discards others and seeks permanent resort in him, with the hope of touching his feet at least once.

47-48. He is verily that self-same glorious Lord Viṣṇu who constitutes the time, the place of sacrifice, the substances to be oblated to fire (e.g. caru), the mantras (mystical formulae for invoking the deities), the technicalities of sacrificial procedure, the priests (engaged in carrying out various duties in sacrifice) deities to be invoked, the sacrificial fire, the sacrificer, the performance of the sacrifice and the merit accruing therefrom. We have heard that he was born in the Yadu clan. But stupid and deluded as we are, we do not recognize him.

49. How blessed-most we are in having such women as our vzives due to whose devotion in him, we too have our minds firmly fixed on Lord Hari.

50. Salutations to You, Oh glorious Lord Kṛṣṇa of unobstructed (all-penetrating) intelligence! As we have our minds deluded by your Māyā, we are wandering in the paths of Karma.

51. May that Ancient-most Person be pleased to condone and forgive our transgression, as we, due to our minds being infatuated with your Māyā, the deluding potency, have not been able to realize your prowess and glory.

52. Having thus recollected the sinful offence given by them to Lord Kṛṣṇa by their behaviour of disregarding him, the Brāhmaṇas, though desirous and eager to see the two Acyuta brothers (Kṛṣṇa and Balarāma) did not dare to stir out due to the fear of Kaṃsa.

Footnotes and references:

[1]:

The Supreme Brahman—Subodhinī He is so called as yogins find spiritual delight in that infinite Supreme Soul characterised by Reality, Bliss and Consciousness. He quotes:

ramante yogiṇo'nante satyānande cidātmani /
iti rāma-padenāsau param brahmābhidhīyate //

[2]:

The singular bhāryāyāḥ is used in the sense of the plural or a class, meaning “wives”—Bhāgavata Candrikā Padaratnāvalī

[3]:

It is not a soma sacrifice but a combination of an iṣṭi with an animal sacrifice (Śatapatha Br. XII. 7.2.10). Its chief characteristic is offering of surā (wine). This is performed at the end of Rājasūya sacrifice or cayana. This sacrifice frees a son from debt due to his mother. The peculiar thing about Sautrāmaṇi is that here wine is offered and the remnants of it are drunk by a Brāhmaṇa hired for that purpose or are poured on an ant-hill.

(brāhmaṇam parikrīṇīyād uccheṣaṇasya pātāram /—Āpasṭamba XIX, 33)

(brāhmaṇaṃ parikrīṇīte grahoccheṣaṇasya pātāraṃ... valmīkavapāyām avanamet /—Satyāṣāḍha XIII-8.28-31)

[4]:

The kinds of food mentioned are:

(1) bhakṣya—easily gulpable
(2) bhojya—requiring mastication before swallowing
(3) lehya—which is to be licked
(4) coṣya—which is to be sucked

[5]:

The pun on a-śoka suggests that their grief for their inability to see Lord Kṛṣṇa is now removed.

[6]:

The soul that is ever awake as a witness of sleep.

Kd.: Just as the out-going propensities return and embrace the prājña and forgetting all worldly afflictions, merge themselves into sleep. 23-245.

Bhāgavata Candrikā Just as after realization of the Supreme Soul the urges and curiosities of seeing him shake off all types of anguishes and eagerness of seeing Him.

Padaratnāvalī: Just as all the absorption of all sense-activities into Prājña, the knowers shake off all their affliction.

The basic upaniṣadic concept of Prājña is as follows: Prājña is the enjoyer of bliss (Maṇḍ. 4.1) of dreamless sleep.

[7]:

Here the doubt in Parīkṣita’s mind about the goodness of the Brāhmaṇas is cleared up in this verse. The Brāhmaṇas were auspicious by nature, for they were filled with remorse at the offence they committed, when they remembered, “Alas We have scornfully treated the request of the Lords of the Universe who (outwardly) imitate human behaviour.”

[8]:

According to Bhāvāratha Dīpikā the threefold birth is as follows:

(i) Purity of heredity and family (Śauklā)

(ii) Investiture of the sacred thread and initiation into Gāyatrī Mantra (Sāvitra),

(iii) Consecration for Vedic sacrifices (daikṣa).

[9]:

Ignorant, weaker sex as explained in the next verse duranta-bhāva—Bond of devotion that brooks no separation—SS.

[10]:

or The refuge or main-stay of the pious saints.

[11]:

or: that he has now incarnated for the protection of the good—Bhāgavata Candrikā