Devanagari
नासां द्विजातिसंस्कारो न निवासो गुरावपि ।
न तपो नात्ममीमांसा न शौचं न क्रिया: शुभा: ॥ ४३ ॥
तथापि ह्युत्तम:श्लोके कृष्णे योगेश्वरेश्वरे ।
भक्तिर्दृढा न चास्माकं संस्कारादिमतामपि ॥ ४४ ॥
Verse text
nāsāṁ dvijāti-saṁskāro
na nivāso gurāv api
na tapo nātma-mīmāṁsā
na śaucaṁ na kriyāḥ śubhāḥ
tathāpi hy uttamaḥ-śloke
kṛṣṇe yogeśvareśvare
bhaktir dṛḍhā na cāsmākaṁ
saṁskārādimatām api
Synonyms
na
—
there is not
;
āsām
—
on their part
;
dvijāti
—
saṁskāraḥ — the purificatory rituals pertaining to the twice-born classes of society
;
na
—
nor
;
nivāsaḥ
—
residence
;
gurau
—
in the āśrama of a spiritual master (that is, training as a brahmacārī )
;
api
—
even
;
na
—
no
;
tapaḥ
—
execution of austerities
;
na
—
no
;
ātma
—
mīmāṁsā — philosophical inquiry into the reality of the self
;
na
—
no
;
śaucam
—
rituals of cleanliness
;
na
—
no
;
kriyāḥ
—
ritualistic activities
;
śubhāḥ
—
pious
;
tathā api
—
nevertheless
;
hi
—
indeed
;
uttamaḥ
—
śloke — whose glories are chanted by the exalted mantras of the Vedas
;
kṛṣṇe
—
for Lord Kṛṣṇa
;
yoga
—
īśvara — īśvare — the supreme master of all masters of mystic power
;
bhaktiḥ
—
pure devotional service
;
dṛḍhā
—
firm
;
na
—
not
;
ca
—
on the other hand
;
asmākam
—
of us
;
saṁskāra
—
ādi — matām — who possess such purification and so forth
;
api
—
even though .
Translation
These women have never undergone the purificatory rites of the twice-born classes, nor have they lived as brahmacārīs in the āśrama of a spiritual master, nor have they executed austerities, speculated on the nature of the self, followed the formalities of cleanliness or engaged in pious rituals. Nevertheless, they have firm devotion for Lord Kṛṣṇa, whose glories are chanted by the exalted hymns of the Vedas and who is the supreme master of all masters of mystic power. We, on the other hand, have no such devotion for the Lord, although we have executed all these processes.
Translation (Visvanatha Cakravarti Thakura)
These women have never undergone the purificatory rites of the twice-born classes, nor have they lived as brahmacārīs in the āśrama of a spiritual master, nor have they executed austerities, speculated on the nature of the self, followed the formalities of cleanliness or engaged in pious rituals. Nevertheless, they have firm devotion for Lord Kṛṣṇa, whose glories are chanted by the exalted hymns of the Vedas and who is the supreme master of all masters of mystic power. We, on the other hand, have no such devotion for the Lord, although we have executed all these processes.
KB 10.23.43-44
The brāhmaṇas continued: “According to Vedic injunction, women are not allowed to undergo the purificatory process of initiation by the sacred thread, nor are they allowed to live as brahmacāriṇīs in the āśrama of the spiritual master, nor are they advised to undergo the strict disciplinary procedures, nor are they very expert in discussing the philosophy of self-realization. And by nature they are not very pure, nor are they very much attached to auspicious activities. Therefore, how wonderful it is that these women have developed transcendental love for Kṛṣṇa, the Lord of all mystic yogīs! They have surpassed all of us in firm faith and devotion unto Kṛṣṇa.
Purport
According to Śrīla Śrīdhara Svāmī, the husbands were not aware that their wives had occasionally associated with residents of Vṛndāvana, such as the flower ladies, and had heard about the beauty and qualities of Kṛṣṇa. The
brāhmaṇas
were astonished at their wives’ loving devotion for Lord Kṛṣṇa, not realizing that this devotion had developed as a result of hearing and chanting about the Lord in the association of His pure devotees.
Purport (Visvanatha Cakravarti Thakura)
"We cannot understand the reason for the extraordinary development of love for Krsna seen in our wives." That is the intention of this verse. "They did not perform upanayana samskara, living as brahmacari in the guru’s asrama, perform austerities, meditate on the soul, or perform auspicious rites. But Krsna alone, who is the lord of the best yogis, knows and causes this".
The cause of their bhakti was hearing about the form, qualities and activities of Krsna from the mouths of the garland makers and other women of Vraja. But because the brahmanas did not know this, they did not mention it. This is Sukadeva’s intention here.
"What mercy the Lord shows, and what selfishness we have." That is what they express in this verse.
Purport (Jiva Goswami)
The astonishment is explained in two verses. They never had the saṁskāra of the twice born such as receiving the sacred thread (upanāyana) by which they enter into dharma. Nor did they perform the rites of cleanliness, which is general dharma. Nor did they live with the guru (brahmacārī stage), or then go through the other āśṛamas such as vānaprastha (tapas), sannyāsa (ātma-mīmāṁsā), and gṛhastha (kriyāḥ śubhāḥ). Because of their lamentation the brāhmaṇas did not mention the items in order. Or household āśrama is mentioned last because of greatest respect for that āśrama. Therefore they call this āśrama auspicious (śubhāḥ). In spite of this lack, they attained strong devotion to Kṛṣṇa. They then describe Kṛṣṇa with glorification in order to produce understanding of the glories of bhakti. Kṛṣṇa is most famous (uttama-śloke) because he gives liberation and other rewards even to enemies. He is the Lord of those who practice bhakti-yoga (yogeśvareśvare). Since he is most worthy of service they attained bhakti to him. That bhakti was firm, so that we could not prevent them from seeing him. They emphasize that astonishment by stating the opposite. We did all these things and had no devotion. All those items are not causes of bhakti. They could not guess that association with devotees, which increases bhakti, was the cause of the devotion. This is what Śukadeva intends to say.
Purport (Sanatana Goswami)
The astonishment is explained in two verses. They never had the saṁskāra of the twice born such as receiving the sacred thread (upanāyana) by which they enter into dharma. Nor did they perform the rites of cleanliness, which is general dharma. Nor did they live with the guru (brahmacārī stage), or then go through the other āśṛamas such as vānaprastha (tapas), sannyāsa (ātma-mīmāṁsā), and gṛhastha (kriyāḥ śubhāḥ). Because of their lamentation the brāhmaṇas did not mention the items in order. Or household āśrama is mentioned last because of greatest respect for that āśrama. Therefore they call this āśrama auspicious (śubhāḥ).
Or saṁskāra refers to the special saṁskāra of viṣnu-dīkṣā. Tapaḥ refers to remembering Viṣṇu. It is said tat tapo yad dari-smṛtiḥ: austerity means remembering Viṣṇu. Śauca means purity of heart. Kriyāḥ śubhāḥ means worship of Visṇu in the sacrifice or worship of the Lord in the fire pit. Ātma-mīmāṁsā means reflecting on the Lord (ātmā).
In spite of this lack, they attained strong devotion to Kṛṣṇa. They then describe Kṛṣṇa with glorification in order to produce understanding of the glories of bhakti. They developed firm bhakti to he who is glorified with the best verses (uttama-śloke) because he has appeared in this world and manifested his unlimited qualities as Bhagavān. Or it means “he who is famous and from whom the ignorance of the world arises.” He is famous because he is Kṛṣṇa. Or he who is uttama-śloka is Kṛṣṇa. He is the lord of yogīs like Sanaka, and thus our lord, the person to be served. Hi indicates certainty, proved by scripture. The wives have fixed bhakti and we do not even have fickle bhakti.