Thread by @DefiledGod

--- Thread on Veśya Dharma in Matsya Purāṇa – Pt 2---

You can access part 1 here: threadreaderapp.com/thread/1298354…

This section now deals with how prostitutes can attain sat-gati in their current births itself, while doing their work. Such is the compassion of Sriman Nārāyaṇa.+

Now, these women resorted to Rṣi Dālbhya, who informs them of the reason for their depraved state, tells them to execute their duties with detachment and discourses on dharma to be followed by prostitutes. He relates a story first+

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Long ago, the devas won against the asurās and made the latter’s wives their concubines. Then, Indra, taking pity on the women, preached a Vrata to be followed for prostitutes+

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A Q may arise: If Indra had pity, why didn’t he free these women from the other devas) rather than tell them to accept their fate & preach dharma? Valid point. That could well be Indra's desire. But his hands were tied as other devas were not likely to acquiesce+

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Astika Parva of Mbh tells a story of how when Indra mocked a few rishis, they tried to create another Indra by their tapas to dethrone him. So similarly, if Indra forced the release of the women, some devas could indeed decide to dethrone him+

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Indra could only help these women by preaching to them to accept their fate in a detached manner. After all, he isn't Bhagavān to offer unconditional protection. Having clarified this, let us look at a couple of shlokas. First, mode of worship for prostitutes:+

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rājānaḥ svāminastulyāḥ sutā vāpi ca tatsamāḥ /bhaviṣyati ca saubhāgyaṃ sarvāsāmapi śaktitaḥ // +

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[Look at the Kings, your masters and the Sūdrās equally, ie, see the self is the same everywhere. Then you will attain good fortune (in the form of better births) according your capacity (knowledge).]+

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A prostitute endures selling her body. To tolerate this, understand that the self is distinct from the body, the same everywhere (hence, no hostility to men) and execute duties in a detached manner.

Next, Indra exhorts the women to perform a vrata:+

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arcayetpuṇḍarīkākṣam anaṅgasyānukīrtanaiḥ...kāmadevātmane namaḥ

[Worship the lotus eyed Lord by proclaiming the names of kāmadeva, who is his body.]

Thus, Viśṇu is to be worshipped as the innerself of Kāma.+

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evaṃ sampūjya deveśam anaṅgātmakamīśvaram /

[Thus worshipping the Lord, who is the ruler of all gods (who are his bodies), as the inner self of Anaṅga, the Master of all desires (mokṣa and bhoga).]+

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After worshipping the Lord, Indra advises prostitutes to offer services to a devotee:

tata āhūya dharmajñaṃ brahmāṇaṃ vedapāragam / avyaṅgāvayavaṃ pūjya gandhapuṣpārcanādibhiḥ //+

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[Then (after worshipping the Lord as innerself of kāmadeva), worship with flowers, scents etc a brahmāṇa, fully conversant with the Veda, knower of the means to Brahman, with perfect limbs (ie, showing signs of yoga)]+

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“avyaṅgāvayavaṃ” means exhibiting bodily signs of perfection in yoga as described in Svetāsvatāra Up (2.13). Note that this devotee is a knower of the Veda and the means to attain the Lord; so he has no desire for sexual intercourse, but is worshipped as a guru.+

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yatheṣṭāhārayuktaṃ vai tameva dvijasattamam /ratyarthaṃ kāmadevo 'yam iti citte 'vadhārya tam //

[He should be well fed and worshipped, and should be thought as the Supreme Lord (kāmadeva) himself, for the sake of the pleasure or affection (of the Lord).]+

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“kāmadeva” occurs in sahasranāma. Also,

kāmadevastu bhagavān sarveśām sarva-kāmadah | (Mbh Santi Parva 343.39)

"Viśṇu is Kāmadeva as he grants all the desires of all beings".+

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“ratyarthaṃ” – “rati” is pleasure of the Lord, not sexual desire. Worship the devotee as the Lord himself, to give pleasure to the Lord. Or, gain Lord's affection by services to his devotee.

It can also mean, "by services to devotee, gain attachment to the Lord"+

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yadyadicchati viprendras tattatkuryādvilāsinī /sarvabhāvena cātmānam arpayetsmitabhāṣiṇī //

[All desires of that brahmāṇa is to be fulfilled by the charming woman....]+

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[...She should place herself at his disposal with a smile, in all manner (as she would to the Lord), with her mind (and senses).]+

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A prostitute is familiar to one type of man only. Thus, she may think the devotee to be of a similar mentality. To her, the thought of a man approaching her for her own good as opposed to satisfying his own desires may be inconceivable. She may have a hatred of men.+

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To prevent their apacāra of doubting the devotee, Indra speaks in a manner understandeable to them: Condition your mind to surrender to the devotee, such that you will be overjoyed even if he asks for your body. He will not ask; but you must have such devotion.+

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Eg: Chān Up says that jīva attains all desires in moksha. If it wants women, it gets women. If it wants to see ancestors, that is fulfilled. Commentators explain in moksha, jīva has only one desire – experience of Brahman. There is no desire to enjoy other objects. But+

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Since jīvās in saṃsāra are not aware of greatness of brahmānubhava, upanishad tries to attract us to sādhana by showing us things we think are desirable, viz., women, departed ancestors etc. It is merely “speaking in our language” to tempt us to strive for moksha+

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Here too, devotee has no sexual desire. But a prostitute oppressed by men cannot know such righteous men. So if she mentally conditions herself to sell herself to him with a smile, she wouldn’t think badly of him & her joy at seeing a mahātma would be even greater.+

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“yadyadicchati…” is similar to Chāndogya’s use of women, etc. Just as jīva will later realize the joy of Brahman is much greater, the prostitute’s joy at seeing a devotee will be likewise. “sarvabhāvena” echoes Gita 18.62. Surrender to devotee as you would to Lord+

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The text goes on to say that the devotee and his wife should be honored by the women with gifts. Reference to wife itself shows that this person has no intention of sexual union.

Finally, the vrata is to be concluded by the following appeal of the woman+

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yathāntaraṃ na paśyāmi kāmakeśavayoḥ sadā / tathaiva sarvakāmāptir astu viṣṇo sadā mama //+

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[As I do not ever perceive any difference between (the innerself of) kāma & one with lovely locks of hair (keśava), ie, as I am meditating on you in all beings like Kāmadeva understanding all (gods, men etc) as dependent on you, O Viśṇu, fulfill my desires.]+

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They must worship a vigraha of kāma with the view of the Lord as the antaryāmin. “kāma” refers to indwelling Lord of kāmadeva by śarīrātma-bhāva. He is “keśava” as he has lovely hair – so he is the supremely attractive one, more so than any man/woman/god of love+

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Their desires will be fulfilled, such desires being better births, end to this miserable existence and attainment of sat-gati.

This discussion is concluded.//

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