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Chastity (BG and SB)

Bhagavad-gita As It Is

BG Chapters 1 - 6

BG 1.40, Purport:

Good population in human society is the basic principle for peace, prosperity and spiritual progress in life. The varṇāśrama religion's principles were so designed that the good population would prevail in society for the general spiritual progress of state and community. Such population depends on the chastity and faithfulness of its womanhood.

BG 1.40, Purport:

According to Cāṇakya Paṇḍita, women are generally not very intelligent and therefore not trustworthy. So the different family traditions of religious activities should always engage them, and thus their chastity and devotion will give birth to a good population eligible for participating in the varṇāśrama system.

Srimad-Bhagavatam

SB Canto 1

SB 1.8.5, Purport:

3. The protection of women maintains the chastity of society, by which we can get a good generation for peace, tranquillity and progress of life.

SB 1.8.5, Purport:

To insult a chaste woman means to bring about disaster in the duration of life.

SB 1.8.5, Purport:

Duḥśāsana, a brother of Duryodhana, insulted Draupadī, an ideal chaste lady, and therefore the miscreants died untimely.

SB 1.8.17, Translation and Purport:

Thus saved from the radiation of the brahmāstra, Kuntī, the chaste devotee of the Lord, and her five sons and Draupadī addressed Lord Kṛṣṇa as He started for home.

Kuntī is described herein as satī, or chaste, due to her unalloyed devotion to Lord Śrī Kṛṣṇa. Her mind will now be expressed in the following prayers for Lord Kṛṣṇa.

SB 1.8.17, Purport:

A chaste devotee of the Lord does not look to others, namely any other living being or demigod, even for deliverance from danger. That was all along the characteristic of the whole family of the Pāṇḍavas. They knew nothing except Kṛṣṇa, and therefore the Lord was also always ready to help them in all respects and in all circumstances. That is the transcendental nature of the Lord. He reciprocates the dependence of the devotee. One should not, therefore, look for help from imperfect living beings or demigods, but one should look for all help from Lord Kṛṣṇa, who is competent to save His devotees. Such a chaste devotee also never asks the Lord for help, but the Lord, out of His own accord, is always anxious to render it.

SB 1.13.3-4, Purport:

Gāndhārī: The ideal chaste lady in the history of the world. She was the daughter of Mahārāja Subala, the King of Gāndhāra (now Kandahar in Kabul), and in her maiden state she worshiped Lord Śiva. Lord Śiva is generally worshiped by Hindu maidens to get a good husband.

SB 1.13.3-4, Purport:

Draupadī: The most chaste daughter of Mahārāja Drupada and partly an incarnation of goddess Śacī, the wife of Indra.

SB 1.13.30, Translation:

The gentle and chaste Gāndhārī, who was the daughter of King Subala of Kandahar (or Gāndhāra), followed her husband, seeing that he was going to the Himalaya Mountains, which are the delight of those who have accepted the staff of the renounced order like fighters who have accepted a good lashing from the enemy.

SB 1.13.30, Purport:

Saubalinī, or Gāndhārī, daughter of King Subala and wife of King Dhṛtarāṣṭra, was ideal as a wife devoted to her husband. The Vedic civilization especially prepares chaste and devoted wives, of whom Gāndhārī is one amongst many mentioned in history. Lakṣmījī Sītādevī was also a daughter of a great king, but she followed her husband, Lord Rāmacandra, into the forest. Similarly, as a woman Gāndhārī could have remained at home or at her father's house, but as a chaste and gentle lady she followed her husband without consideration. Instructions for the renounced order of life were imparted to Dhṛtarāṣṭra by Vidura, and Gāndhārī was by the side of her husband. But he did not ask her to follow him because he was at that time fully determined, like a great warrior who faces all kinds of dangers in the battlefield. He was no longer attracted to so-called wife or relatives, and he decided to start alone, but as a chaste lady Gāndhārī decided to follow her husband till the last moment.

SB 1.13.58, Translation:

While outside observing her husband, who will burn in the fire of mystic power along with his thatched cottage, his chaste wife will enter the fire with rapt attention.

SB 1.13.58, Purport:

Gāndhārī was an ideal chaste lady, a life companion of her husband, and therefore when she saw her husband burning in the fire of mystic yoga along with his cottage of leaves, she despaired. She left home after losing her one hundred sons, and in the forest she saw that her most beloved husband was also burning. Now she actually felt alone, and therefore she entered the fire of her husband and followed her husband to death. This entering of a chaste lady into the fire of her dead husband is called the satī rite, and the action is considered to be most perfect for a woman. In a later age, this satī rite became an obnoxious criminal affair because the ceremony was forced upon even an unwilling woman. In this fallen age it is not possible for any lady to follow the satī rite as chastely as it was done by Gāndhārī and others in past ages. A chaste wife like Gāndhārī would feel the separation of her husband to be more burning than actual fire. Such a lady can observe the satī rite voluntarily, and there is no criminal force by anyone. When the rite became a formality only and force was applied upon a lady to follow the principle, actually it became criminal, and therefore the ceremony was to be stopped by state law. This prophecy of Nārada Muni to Mahārāja Yudhiṣṭhira forbade him to go to his widowed aunt.

SB 1.17.10-11, Translation:

O chaste one, the king's good name, duration of life and good rebirth vanish when all kinds of living beings are terrified by miscreants in his kingdom. It is certainly the prime duty of the king to subdue first the sufferings of those who suffer. Therefore I must kill this most wretched man because he is violent against other living beings.

SB 1.17.27, Translation:

Now she, the chaste one, being unfortunately forsaken by the Personality of Godhead, laments her future with tears in her eyes, for now she is being ruled and enjoyed by lower-class men who pose as rulers.

SB 1.17.27, Purport:

The kṣatriya, or the man who is qualified to protect the sufferers, is meant to rule the state. Untrained lower-class men, or men without ambition to protect the sufferers, cannot be placed on the seat of an administrator. Unfortunately, in the age of Kali the lower-class men, without training, occupy the post of a ruler by strength of popular votes, and instead of protecting the sufferers, such men create a situation quite intolerable for everyone. Such rulers illegally gratify themselves at the cost of all comforts of the citizens, and thus the chaste mother earth cries to see the pitiable condition of her sons, both men and animals.

SB Canto 2

SB 2.3.2-7, Translation:

One who desires to be absorbed in the impersonal brahmajyoti effulgence should worship the master of the Vedas (Lord Brahmā or Bṛhaspati, the learned priest), one who desires powerful sex should worship the heavenly King, Indra, and one who desires good progeny should worship the great progenitors called the Prajāpatis. One who desires good fortune should worship Durgādevī, the superintendent of the material world. One desiring to be very powerful should worship fire, and one who aspires only after money should worship the Vasus. One should worship the Rudra incarnations of Lord Śiva if he wants to be a great hero. One who wants a large stock of grains should worship Aditi. One who desires to attain the heavenly planets should worship the sons of Aditi. One who desires a worldly kingdom should worship Viśvadeva, and one who wants to be popular with the general mass of population should worship the Sādhya demigod. One who desires a long span of life should worship the demigods known as the Aśvinī-kumāras, and a person desiring a strongly built body should worship the earth. One who desires stability in his post should worship the horizon and the earth combined. One who desires to be beautiful should worship the beautiful residents of the Gandharva planet, and one who desires a good wife should worship the Apsarās and the Urvaśī society girls of the heavenly kingdom. One who desires domination over others should worship Lord Brahmā, the head of the universe. One who desires tangible fame should worship the Personality of Godhead, and one who desires a good bank balance should worship the demigod Varuṇa. If one desires to be a greatly learned man he should worship Lord Śiva, and if one desires a good marital relation he should worship the chaste goddess Umā, the wife of Lord Śiva.

SB 2.4.1, Purport:

The word satīm is very significant. This means "existing" and "chaste." And both imports are perfectly applicable in the case of Mahārāja Parīkṣit.

SB 2.4.1, Purport:

The whole Vedic adventure is to draw one's attention entirely unto the lotus feet of Lord Kṛṣṇa without any diversion, as instructed in the Bhagavad-gītā (15.15). Fortunately Mahārāja Parīkṣit had already been attracted to the Lord from the very beginning of his body, in the womb of his mother. In the womb of his mother he was struck by the brahmāstra atomic bomb released by Aśvatthāmā, but by the grace of the Lord he was saved from being burnt by the fiery weapon, and since then the King continuously concentrated his mind upon Lord Kṛṣṇa, which made him perfectly chaste in devotional service. So by natural sequence he was a chaste devotee of the Lord, and when he further heard from Śrīla Śukadeva Gosvāmī that one should worship the Lord only and no one else, even though full of all desires or desireless, his natural affection for Kṛṣṇa was strengthened.

SB 2.4.1, Purport:

To become a pure devotee of Lord Kṛṣṇa, two things are very much essential, namely having a chance to be born in the family of a devotee and having the blessings of a bona fide spiritual master. By the grace of Lord Kṛṣṇa, Parīkṣit Mahārāja had both opportunities. He was born in a family of such devotees as the Pāṇḍavas, and just to continue the dynasty of the Pāṇḍavas and show them special favor, the Lord specifically saved Mahārāja Parīkṣit, who later on, by the arrangement of the Lord, was cursed by the boy of a brāhmaṇa and was able to get the association of such a spiritual master as Śukadeva Gosvāmī. In the Caitanya-caritāmṛta it is said that a fortunate person, by the mercy of the spiritual master and Lord Kṛṣṇa, achieves the path of devotional service. This was perfectly applicable in the case of Mahārāja Parīkṣit. By way of being born in a family of devotees, he automatically came in touch with Kṛṣṇa, and after being so contacted he constantly remembered Him. Consequently Lord Kṛṣṇa gave the King a further chance for development in devotional service by introducing him to Śukadeva Gosvāmī, a stalwart devotee of the Lord with perfect knowledge in self-realization. And by hearing from a bona fide spiritual master, he was perfectly able to concentrate his chaste mind further upon Lord Kṛṣṇa, as a matter of course.

SB Canto 3

SB 3.1.40, Purport:

A faithful wife cannot live without her lord, the husband, and therefore all widows used to voluntarily embrace the burning fire which consumed the dead husband. This system was very common in India because all the wives were chaste and faithful to their husbands.

SB 3.14.17, Purport:

A faithful wife is supposed to cooperate with her husband in fulfilling all material desires so that he can then become comfortable and execute spiritual activities for the perfection of life. If, however, the husband is progressive in spiritual advancement, the wife undoubtedly shares in his activities, and thus both the wife and the husband profit in spiritual perfection. It is essential, therefore, that girls as well as boys be trained to discharge spiritual duties so that at the time of cooperation both will be benefited. The training of the boy is brahmacarya, and the training of the girl is chastity.

SB 3.22.19, Translation:

Therefore I shall accept this chaste girl as my wife, on the condition that after she bears semen from my body, I shall accept the life of devotional service accepted by the most perfect human beings. That process was described by Lord Viṣṇu. It is free from envy.

SB 3.23.1, Translation:

Maitreya continued: After the departure of her parents, the chaste woman Devahūti, who could understand the desires of her husband, served him constantly with great love, as Bhavānī, the wife of Lord Śiva, serves her husband.

SB 3.23.1, Purport:

Although Bhavānī was the daughter of a very great king, she used to serve Lord Śiva just like a poor woman. Similarly, Devahūti was the daughter of an emperor, Svāyambhuva Manu, yet she preferred to accept Kardama Muni as her husband. She served him with great love and affection, and she knew how to please him. Therefore, she is designated here as sādhvī, which means "a chaste, faithful wife." Her rare example is the ideal of Vedic civilization.

SB 3.23.1, Purport:

Every woman is expected to be as good and chaste as Devahūti or Bhavānī.

SB 3.23.3, Purport:

A chaste and faithful woman must not practice adultery—that is a greatly sinful act.

SB 3.23.4-5, Purport:

It is also mentioned herein that by following the strict vows of a chaste woman, Princess Devahūti became very skinny, and therefore her husband became compassionate. He knew that she was the daughter of a great king and yet was serving him just like an ordinary woman. She was reduced in health by such activities, and he became compassionate and addressed her as follows.

SB 3.23.6, Purport:

It is the duty of a faithful and chaste wife to help her husband in every respect, especially when the husband is engaged in Kṛṣṇa consciousness.

SB 3.23.10, Translation:

Śrī Devahūti said: My dear husband, O best of brāhmaṇas, I know that you have achieved perfection and are the master of all the infallible mystic powers because you are under the protection of yogamāyā, the transcendental nature. But you once made a promise that our bodily union should now fulfill, since children are a great quality for a chaste woman who has a glorious husband.

SB 3.23.10, Purport:

Kardama Muni was a great soul, and therefore he was under the spiritual energy, which means that he was directly connected with the Supreme Lord. The symptom of this is Kṛṣṇa consciousness, constant engagement in devotional service. This was known to Devahūti, yet she was anxious to have a son by bodily union with the sage. She reminded her husband of his promise to her parents: "I will remain only until the time of Devahūti's pregnancy." She reminded him that for a chaste woman to have a child by a great personality is most glorious.

SB 3.24.14, Translation:

Lord Brahmā then praised Kardama Muni's nine daughters, saying: All your thin-waisted daughters are certainly very chaste. I am sure they will increase this creation by their own descendants in various ways.

SB 3.24.22-23, Translation:

Kardama Muni handed over his daughter Kalā to Marīci, and another daughter, Anasūyā, to Atri. He delivered Śraddhā to Aṅgirā, and Havirbhū to Pulastya. He delivered Gati to Pulaha, the chaste Kriyā to Kratu, Khyāti to Bhṛgu, and Arundhatī to Vasiṣṭha.

SB 3.31.41, Purport:

If someone is too attached to his wife, naturally he thinks of his wife at the time of death, and in his next life he takes the body of a woman. Similarly, if a woman thinks of her husband at the time of death, naturally she gets the body of a man in the next life. In the Hindu scriptures, therefore, woman's chastity and devotion to man is greatly emphasized.

SB Canto 4

SB 4.2.2, Purport:

The word satī means "the most chaste." Whenever there is consideration of chastity, Sati, this wife of Lord Śiva and daughter of Dakṣa, is considered first. Vidura, therefore, was astonished. "Dakṣa is such a great man," he thought, "and is the father of Sati. And Lord Śiva is the spiritual master of everyone. How then could there possibly be so much enmity between them that Sati, the most chaste goddess, could give up her body because of their quarrel?"

SB 4.2.13, Purport:

According to the estimation of Dakṣa, Śiva was unclean in habits and not worthy to have the hand of his daughter, Sati, who was so enlightened, beautiful and chaste.

SB 4.2.16, Translation:

On the request of Lord Brahmā I handed over my chaste daughter to him, although he is devoid of all cleanliness and his heart is filled with nasty things.

SB 4.3.5-7, Translation:

The chaste lady Satī, the daughter of Dakṣa, heard the heavenly denizens flying in the sky conversing about the great sacrifice being performed by her father. When she saw that from all directions the beautiful wives of the heavenly denizens, their eyes very beautifully glittering, were near her residence and were going to the sacrifice dressed in fine clothing and ornamented with earrings and necklaces with lockets, she approached her husband, the master of the bhūtas, in great anxiety, and spoke as follows.

SB 4.4.16, Purport:

Since Satī was a chaste woman and the wife of Lord Śiva, it was her duty to establish the elevated position of Lord Śiva, not only by sentiment but by facts.

SB 4.4.21, Purport:

Satī's father was under the impression that he was exalted in both prestige and opulence and that he had offered his daughter to a person who was not only poor but devoid of all culture. Her father might have been thinking that although she was a chaste woman, greatly adherent to her husband, her husband was in a deplorable condition. To counteract such thoughts, Satī said that the opulence possessed by her husband could not be understood by materialistic persons like Dakṣa and his followers, who were flatterers and were engaged in fruitive activities.

SB 4.4.29, Translation:

It was astonishing that Dakṣa, who was Prajāpati, the maintainer of all living entities, was so disrespectful to his own daughter, Satī, who was not only chaste but was also a great soul, that she gave up her body because of his neglect.

SB 4.4.29, Purport:

It was the duty of Dakṣa to look after the maintenance and comforts of all living entities because he was situated as Prajāpati, the governor of all living entities. Therefore how is it that he neglected his own daughter, who was the most exalted and chaste woman, a great soul, and who therefore deserved the most respectful treatment from her father? The death of Satī because of her being neglected by Dakṣa, her father, was most astonishing to all the great demigods of the universe.

SB 4.5.1, Purport:

When Satī passed away, giving up her body, the news was conveyed by Nārada to Lord Śiva. Nārada always carries the news of such events because he knows their import. When Lord Śiva heard that his chaste wife, Satī, was dead, he naturally became exceedingly angry. He also understood that Bhṛgu Muni had created the Ṛbhudeva demigods by uttering the mantras of the Yajur Veda and that these demigods had driven away all of his soldiers who were present in the arena of sacrifice. Therefore, he wanted to reply to this insult, and thus he decided to kill Dakṣa because he was the cause of the death of Satī.

SB 4.19.36, Purport:

In Calcutta there are many butcher shops which keep a deity of the goddess Kālī, and animal-eaters think it proper to purchase animal flesh from such shops in hope that they are eating the remnants of food offered to goddess Kālī. They do not know that goddess Kālī never accepts nonvegetarian food because she is the chaste wife of Lord Śiva.

SB 4.23.19, Purport:

The goddess of fortune mother Sītā followed her husband, Rāmacandra, when He went to the forest. Lord Rāmacandra went to the forest in compliance with the order of His father, Mahārāja Daśaratha, but mother Sītā was not so ordered. Nonetheless, she voluntarily accepted the path of her husband. Similarly, Gāndhārī, the wife of King Dhṛtarāṣṭra, also followed her husband into the forest. Being the wives of great personalities like Pṛthu, Lord Rāmacandra and Dhṛtarāṣṭra, these were ideal chaste women. Such queens also instructed the general people by showing them how to become a chaste wife and follow the husband in every stage of life.

SB 4.23.20, Purport:

After the period of brahmacarya, a man accepts a householder's life, and the woman is also taught by her parents to be a chaste wife. Thus when a girl and boy are united, both are trained for a life dedicated to a higher purpose. The boy is trained to execute his duty in accordance with the higher purpose of life, and the girl is trained to follow him.

SB 4.23.20, Purport:

The chaste wife's duty is to keep her husband pleased in householder life in all respects, and when the husband retires from family life, she is to go to the forest and adopt the life of vānaprastha, or vana-vāsī. At that time the wife is to follow her husband and take care of him, just as she took care of him in householder life. But when the husband takes the renounced order of life, namely sannyāsa, the wife is to return home and become a saintly woman, setting an example for her children and daughters-in-law and showing them how to live a life of austerity.

SB 4.23.22, Translation and Purport:

After this, the Queen executed the necessary funerary functions and offered oblations of water. After bathing in the river, she offered obeisances to various demigods situated in the sky in the different planetary systems. She then circumambulated the fire and, while thinking of the lotus feet of her husband, entered its flames.

The entrance of a chaste wife into the flames of the pyre of her dead husband is known as saha-gamana, which means "dying with the husband." This system of saha-gamana had been practiced in Vedic civilization from time immemorial. Even after the British period in India this practice was rigidly observed, but soon it degraded to the point that even when the wife was not strong enough to enter the fire of her dead husband, the relatives would force her to enter. Thus this practice had to be stopped, but even today there are still some solitary cases where a wife will voluntarily enter the fire and die with her husband. Even after 1940 we personally knew of a chaste wife who died in this way.

SB 4.23.23, Translation:

After observing this brave act performed by the chaste wife Arci, the wife of the great King Pṛthu, many thousands of the wives of the demigods, along with their husbands, offered prayers to the Queen, for they were very much satisfied.

SB 4.23.26, Translation:

The wives of the demigods continued: Just see how this chaste lady, Arci, by dint of her inconceivable pious activities, is still following her husband upward, as far as we can see.

SB 4.23.26, Purport:

The ladies in the higher planetary systems were capable of seeing both downward and upward. When they looked down they could see that the body of Pṛthu Mahārāja was being burned and that his wife, Arci, was entering into the fire, and when they looked upward they could see how they were being carried in two airplanes to the Vaikuṇṭhalokas. All of this is possible simply by durvibhāvyena karmaṇā, inconceivable activity. Pṛthu Mahārāja was a pure devotee, and his wife, Queen Arci, simply followed her husband. Thus they can both be considered pure devotees, and thus they are capable of performing inconceivable activities. Such activities are not possible for ordinary men. Indeed, ordinary men cannot even take to the devotional service of the Lord, nor can ordinary women maintain such vows of chastity and follow their husbands in all respects. A woman does not need to attain high qualifications, but if she simply follows in the footsteps of her husband, who must be a devotee, then both husband and wife attain liberation and are promoted to the Vaikuṇṭhalokas. This is evinced by the inconceivable activities of Mahārāja Pṛthu and his wife.

SB 4.25.26, Translation:

My dear lotus-eyed, kindly explain to me where you are coming from, who you are, and whose daughter you are. You appear very chaste. What is the purpose of your coming here? What are you trying to do? Please explain all these things to me.

SB 4.26.16, Purport:

The word dharma-patnī also refers to a chaste wife. A chaste wife is one who never had any connection with men before her marriage.

SB 4.26.16, Purport:

Once a woman is given the freedom to mingle with all kinds of men in her youth, it is very difficult for her to keep chaste. She generally cannot remain chaste.

SB 4.26.16, Purport:

When butter is brought into the proximity of fire, it melts. The woman is like fire, and man is like the butter. But if one gets a chaste wife, accepted through a religious marriage ritual, she can be of great help when one is threatened by the many dangerous situations of life. Actually such a wife can become the source of all good intelligence. With such a good wife, the family's engagement in the devotional service of the Lord actually makes a home a gṛhastha-āśrama, or household dedicated to spiritual cultivation.

SB 4.26.17, Purport:

When a person is devoid of devotional service, or viṣṇu-bhakti, he takes to many sinful activities. King Purañjana left home, neglected his own wife and engaged himself in killing animals. This is the position of all materialistic men. They do not care for a married chaste wife.

SB 4.26.17, Purport:

A person who does not have a chaste wife accepted by religious principles always has a bewildered intelligence.

SB 4.26.17, Purport:

Just as intelligence is always within the heart, so a beloved chaste wife should always have her place on the chest of a good husband. This is the proper relationship between husband and wife. A wife is therefore called ardhāṅganī, or half of the body. One cannot remain with only one leg, one hand or only one side of the body. He must have two sides. Similarly, according to nature's way, husband and wife should live together. In the lower species of life, among birds and animals, it is seen that by nature's arrangement the husband and wife live together. It is similarly ideal in human life for the husband and wife to live together.

SB 4.26.17, Purport:

The home should be a place for devotional service, and the wife should be chaste and accepted by a ritualistic ceremony. In this way one can become happy at home.

SB 4.26.18, Purport:

By not being Kṛṣṇa conscious, one willingly drinks the poison of material life. The purport is that one certainly becomes addicted to sinful activities when he becomes devoid of his good chaste wife, or when he has lost his good sense and does not take to Kṛṣṇa consciousness.

SB 4.28.18, Purport:

Generally a chaste woman becomes a very obedient wife. This causes a husband to become attached to his wife, and consequently he thinks of his wife very much at the time of death.

SB 4.28.61, Translation:

Sometimes you think yourself a man, sometimes a chaste woman and sometimes a neutral eunuch. This is all because of the body, which is created by the illusory energy. This illusory energy is My potency, and actually both of us—you and I—are pure spiritual identities. Now just try to understand this. I am trying to explain our factual position.

SB Canto 5

SB 5.2.21, Translation and Purport:

Because of drinking the breast milk of their mother, the nine sons of Āgnīdhra naturally had strong, well-built bodies. Their father gave them each a kingdom in a different part of Jambūdvīpa. The kingdoms were named according to the names of the sons. Thus the sons of Āgnīdhra ruled the kingdoms they received from their father.

The ācāryas specifically mention that in this verse the words mātuḥ anugrahāt ("by the mercy of their mother") refer to the breast milk of their mother. In India it is a common belief that if a baby is fed his mother's milk for at least six months, his body will be very strong. Besides that, it is mentioned herein that all the sons of Āgnīdhra were endowed with the nature of their mother. Bhagavad-gītā (1.40) also declares, strīṣu duṣṭāsu vārṣṇeya jāyate varṇa-saṅkaraḥ: when women are polluted, varṇa-saṅkara, unqualified children, are generated, and when the varṇa-saṅkara population increases, the entire world becomes hellish. Therefore, according to Manu-saṁhitā, a woman needs a great deal of protection in order to remain pure and chaste so that her children can be fully engaged for the benefit of human society.

SB 5.15.10, Translation:

All the chaste and honest daughters of Mahārāja Dakṣa, such as Śraddhā, Maitrī and Dayā, whose blessings were always effective, bathed Mahārāja Gaya with sanctified water. Indeed, they were very satisfied with Mahārāja Gaya. The planet earth personified came as a cow, and, as though she saw her calf, she delivered milk profusely when she saw all the good qualities of Mahārāja Gaya. In other words, Mahārāja Gaya was able to derive all benefits from the earth and thus satisfy the desires of his citizens. However, he personally had no desire.

SB 5.18.23, Purport:

In the Caitanya-caritāmṛta it is said that no one can receive the real favor of the Supreme Personality of Godhead without following in the footsteps of the gopīs. Even the goddess of fortune could not receive the same favor as the gopīs, although she underwent severe austerities and penances for many years. Lord Śrī Caitanya Mahāprabhu discusses this point with Vyeṅkaṭa Bhaṭṭa in Caitanya-caritāmṛta (Madhya 9.111-131): "The Lord inquired from Vyeṅkaṭa Bhaṭṭa, 'Your worshipable goddess of fortune, Lakṣmī, always remains on the chest of Nārāyaṇa, and she is certainly the most chaste woman in the creation. However, My Lord is Lord Śrī Kṛṣṇa, a cowherd boy engaged in tending cows. Why is it that Lakṣmī, being such a chaste wife, wants to associate with My Lord? Just to associate with Kṛṣṇa, Lakṣmī abandoned all transcendental happiness in Vaikuṇṭha and for a long time accepted vows and regulative principles and performed unlimited austerities.'

SB 5.18.23, Purport:

"Vyeṅkaṭa Bhaṭṭa replied, 'Lord Kṛṣṇa and Lord Nārāyaṇa are one and the same, but the pastimes of Kṛṣṇa are more relishable due to their sportive nature. They are very pleasing for Kṛṣṇa's śaktis. Since Kṛṣṇa and Nārāyaṇa are both the same personality, Lakṣmī's association with Kṛṣṇa did not break her vow of chastity. Rather, it was in great fun that the goddess of fortune wanted to associate with Lord Kṛṣṇa. The goddess of fortune considered that her vow of chastity would not be damaged by her relationship with Kṛṣṇa. Rather, by associating with Kṛṣṇa she could enjoy the benefit of the rāsa dance. If she wanted to enjoy herself with Kṛṣṇa what fault is there? Why are you joking so about this?'

SB Canto 6

SB 6.1.22, Purport:

Illicit sex is not possible with a chaste or aristocratic woman, but only with unchaste śūdras.

SB 6.2.27, Translation:

Alas, all condemnation upon me! I acted so sinfully that I degraded my family tradition. Indeed, I gave up my chaste and beautiful young wife to have sexual intercourse with a fallen prostitute accustomed to drinking wine. All condemnation upon me!

SB 6.6.1, Purport:

Females are not meant for the renounced order of life; they should be faithful to their good husbands, for if a husband is competent for liberation, his wife will also achieve liberation with him. As stated in the śāstra, the results of a husband's pious activities are shared by his wife. Therefore a woman's duty is to be very chaste and faithful to her husband. Then without separate endeavor she will share in all the profit the husband earns.

SB 6.11.26, Purport:

A small baby bird is practically never satisfied except when the mother bird comes to feed it, a small calf is not satisfied unless allowed to suck the milk from the mother's udder, and a chaste, devoted wife whose husband is away from home is never satisfied until she has the association of her beloved husband.

SB 6.18.35, Translation:

My dear wife, whose body is so beautiful, your waist being thin, a conscientious wife should be chaste and should abide by the orders of her husband. She should very devoutly worship her husband as a representative of Vāsudeva.

SB 6.18.42, Purport:

A man should be trained to be a first-class devotee of Lord Kṛṣṇa, and a woman should be trained to be a very chaste follower of her husband.

SB 6.19 Summary:

This chapter explains how Diti, Kaśyapa Muni's wife, executed Kaśyapa Muni's instructions on devotional service. During the first day of the bright fortnight of the moon in the month of Agrahāyaṇa (November-December), every woman, following in the footsteps of Diti and following the instructions of her own husband, should begin this puṁsavana-vrata. In the morning, after washing her teeth, bathing and thus becoming purified, she should hear about the birth mystery of the Maruts. Then, covering her body with a white dress and being properly ornamented, before breakfast she should worship Lord Viṣṇu and mother Lakṣmī, the goddess of fortune, Lord Viṣṇu's wife, by glorifying Lord Viṣṇu for His mercy, patience, prowess, ability, greatness and other glories and for how He can bestow all mystic benedictions. While offering the Lord all paraphernalia for worship, such as ornaments, a sacred thread, scents, nice flowers, incense and water for bathing and washing His feet, hands and mouth, one should invite the Lord with this mantra: oṁ namo bhagavate mahā-puruṣāya mahānubhāvāya mahāvibhūtipataye saha mahā-vibhūtibhir balim upaharāmi. Then one should offer twelve oblations in the fire while chanting this mantra: oṁ namo bhagavate mahā-puruṣāya mahāvibhūti-pataye svāhā. One should offer obeisances while chanting this mantra ten times. Then one should chant the Lakṣmī-Nārāyaṇa mantra.

If either a pregnant woman or her husband regularly discharges this devotional service, both of them will receive the result. After continuing this process for one full year, the chaste wife should fast on the pūrṇimā, the full-moon day, of Kārttika. On the following day, the husband should worship the Lord as before and then observe a festival by cooking nice food and distributing prasāda to the brāhmaṇas. Then, with the permission of the brāhmaṇas, the husband and wife should take prasāda. This chapter ends by glorifying the results of the puṁsavana function.

SB 6.19.18, Purport:

The relationship between husband and wife is firmly established when the wife is faithful and the husband sincere. Then even if the wife, being weaker, is unable to execute devotional service with her husband, if she is chaste and sincere she shares half of her husband's activities.

SB 6.19.21, Translation:

The chaste wife must perform such devotional service continuously for one year. After one year passes, she should fast on the full-moon day in the month of Kārttika (October-November).

SB Canto 7

SB 7.2.34, Purport:

Formerly, a kṣatriya king was generally the husband of many wives, and after the death of the king, especially in the battlefield, all the queens would agree to accept saha-māraṇa, dying with the husband who was their life. When Pāṇḍu Mahārāja, the father of the Pāṇḍavas, died, his two wives—namely, the mother of Yudhiṣṭhira, Bhīma and Arjuna and the mother of Nakula and Sahadeva—were both ready to die in the fire with their husband. Later, after a compromise was arranged, Kuntī stayed alive to care for the little children, and the other wife, Mādrī, was allowed to die with her husband. This system of saha-māraṇa continued in India even until the time of British rule, but later it was discouraged, since the attitude of wives gradually changed with the advancement of Kali-yuga. Thus the system of saha-māraṇa has practically been abolished. Nevertheless, within the past fifty years I have seen the wife of a medical practitioner voluntarily accept death immediately when her husband died. Both the husband and wife were taken in procession in the mourning cart. Such intense love of a chaste wife for her husband is a special case.

SB 7.7.8, Translation:

Nārada Muni said: O Indra, King of the demigods, this woman is certainly sinless. You should not drag her off in this merciless way. O greatly fortunate one, this chaste woman is the wife of another. You must immediately release her.

SB 7.11 Summary:

The qualification for a woman is to be a very faithful and chaste wife.

SB 7.11.25, Translation:

To render service to the husband, to be always favorably disposed toward the husband, to be equally well disposed toward the husband's relatives and friends, and to follow the vows of the husband—these are the four principles to be followed by women described as chaste.

SB 7.11.25, Purport:

The basic principle for a chaste woman is to be always favorably disposed toward her husband.

SB 7.11.26-27, Translation:

A chaste woman must dress nicely and decorate herself with golden ornaments for the pleasure of her husband. Always wearing clean and attractive garments, she should sweep and clean the household with water and other liquids so that the entire house is always pure and clean. She should collect the household paraphernalia and keep the house always aromatic with incense and flowers and must be ready to execute the desires of her husband. Being modest and truthful, controlling her senses, and speaking in sweet words, a chaste woman should engage in the service of her husband with love, according to time and circumstances.

SB 7.11.28, Translation:

A chaste woman should not be greedy, but satisfied in all circumstances. She must be very expert in handling household affairs and should be fully conversant with religious principles. She should speak pleasingly and truthfully and should be very careful and always clean and pure. Thus a chaste woman should engage with affection in the service of a husband who is not fallen.

SB 7.11.28, Purport:

Anyone who is a devotee is sinless. One who is not a devotee, however, is the most fallen and condemned. It is recommended, therefore, that a chaste wife not associate with a fallen husband. A fallen husband is one who is addicted to the four principles of sinful activity—namely illicit sex, meat-eating, gambling and intoxication. Specifically, if one is not a soul surrendered to the Supreme Personality of Godhead, he is understood to be contaminated. Thus a chaste woman is advised not to agree to serve such a husband.

SB 7.11.28, Purport:

It is not that a chaste woman should be like a slave while her husband is narādhama, the lowest of men.

SB 7.11.28, Purport:

Although the duties of a woman are different from those of a man, a chaste woman is not meant to serve a fallen husband. If her husband is fallen, it is recommended that she give up his association. Giving up the association of her husband does not mean, however, that a woman should marry again and thus indulge in prostitution.

SB 7.11.28, Purport:

If a chaste woman unfortunately marries a husband who is fallen, she should live separately from him. Similarly, a husband can separate himself from a woman who is not chaste according to the description of the śāstra. The conclusion is that a husband should be a pure Vaiṣṇava and that a woman should be a chaste wife with all the symptoms described in this regard.

SB 7.11.29, Translation and Purport:

The woman who engages in the service of her husband, following strictly in the footsteps of the goddess of fortune, surely returns home, back to Godhead, with her devotee husband, and lives very happily in the Vaikuṇṭha planets.

The faithfulness of the goddess of fortune is the ideal for a chaste woman.

SB Canto 8

SB 8.8.14, Translation:

Thereafter, the great elephants from all the directions carried big water jugs full of Ganges water and bathed the goddess of fortune, to the accompaniment of Vedic mantras chanted by learned brāhmaṇas. While thus being bathed, the goddess of fortune maintained her original style, with a lotus flower in her hand, and she appeared very beautiful. The goddess of fortune is the most chaste, for she does not know anyone but the Supreme Personality of Godhead.

SB 8.8.14, Purport:

Mother Lakṣmī is described in this verse as satī, the supremely chaste, because she never diverts her attention from the Supreme Personality of Godhead to anyone else.

SB 8.16.8, Translation:

O chaste and auspicious woman, when I left home for other places, were you in so much anxiety that you did not offer oblations of ghee into the fire?

SB 8.18.17, Translation:

When Vāmanadeva had thus been given the sacred thread, Kuvera, King of the Yakṣas, gave Him a pot for begging alms, and mother Bhagavatī, the wife of Lord Śiva and most chaste mother of the entire universe, gave Him His first alms.

SB 8.22.19, Translation:

But Bali Mahārāja's chaste wife, afraid and aggrieved at seeing her husband arrested, immediately offered obeisances to Lord Vāmanadeva (Upendra). She folded her hands and spoke as follows.

SB Canto 9

SB 9.3 Summary:

When the heavenly physicians the Aśvinī-kumāra brothers once visited Cyavana Muni, the muni requested them to give him back his youth. These two physicians took Cyavana Muni to a particular lake, in which they bathed and regained full youth. After this, Sukanyā could not distinguish her husband. She then surrendered unto the Aśvinī-kumāras, who were very satisfied with her chastity and who therefore introduced her again to her husband.

SB 9.3.10, Purport:

If any wife wants to be happy with her husband, she must try to understand her husband's temperament and please him. This is victory for a woman. Even in the dealings of Lord Kṛṣṇa with His different queens, it has been seen that although the queens were the daughters of great kings, they placed themselves before Lord Kṛṣṇa as His maidservants. However great a woman may be, she must place herself before her husband in this way; that is to say, she must be ready to carry out her husband's orders and please him in all circumstances. Then her life will be successful. When the wife becomes as irritable as the husband, their life at home is sure to be disturbed or ultimately completely broken. In the modern day, the wife is never submissive, and therefore home life is broken even by slight incidents. Either the wife or the husband may take advantage of the divorce laws. According to the Vedic law, however, there is no such thing as divorce laws, and a woman must be trained to be submissive to the will of her husband. Westerners contend that this is a slave mentality for the wife, but factually it is not; it is the tactic by which a woman can conquer the heart of her husband, however irritable or cruel he may be. In this case we clearly see that although Cyavana Muni was not young but indeed old enough to be Sukanyā's grandfather and was also very irritable, Sukanyā, the beautiful young daughter of a king, submitted herself to her old husband and tried to please him in all respects. Thus she was a faithful and chaste wife.

SB 9.3.16, Translation and Purport:

The chaste and very beautiful Sukanyā could not distinguish her husband from the two Aśvinī-kumāras, for they were equally beautiful. Not understanding who her real husband was, she took shelter of the Aśvinī-kumāras.

Sukanyā could have selected any one of them as her husband, for one could not distinguish among them, but because she was chaste, she took shelter of the Aśvinī-kumāras so that they could inform her who her actual husband was.

SB 9.3.16, Purport:

A chaste woman will never accept any man other than her husband, even if there be someone equally as handsome and qualified.

SB 9.3.17, Translation:

The Aśvinī-kumāras were very pleased to see Sukanyā's chastity and faithfulness. Thus they showed her Cyavana Muni, her husband, and after taking permission from him, they returned to the heavenly planets in their plane.

SB 9.3.20, Translation and Purport:

O unchaste girl, what is this that you have desired to do? You have cheated the most respectable husband, who is honored by everyone, for I see that because he was old, diseased and therefore unattractive, you have left his company to accept as your husband this young man, who appears to be a beggar from the street.

This shows the values of Vedic culture. According to the circumstances, Sukanyā had been given a husband who was too old to be compatible with her. Because Cyavana Muni was diseased and very old, he was certainly unfit for the beautiful daughter of King Śaryāti. Nonetheless, her father expected her to be faithful to her husband. When he suddenly saw that his daughter had accepted someone else, even though the man was young and handsome, he immediately chastised her as asatī, unchaste, because he assumed that she had accepted another man in the presence of her husband. According to Vedic culture, even if a young woman is given an old husband, she must respectfully serve him. This is chastity. It is not that because she dislikes her husband she may give him up and accept another. This is against Vedic culture.

SB 9.3.20, Purport:

According to Vedic culture, a woman must accept the husband given to her by her parents and remain chaste and faithful to him. Therefore King Śaryāti was surprised to see a young man by the side of Sukanyā.

SB 9.3.22, Translation:

Sukanyā, however, being very proud of her chastity, smiled upon hearing the rebukes of her father. She smilingly told him, "My dear father, this young man by my side is your actual son-in-law, the great sage Cyavana, who was born in the family of Bhṛgu."

SB 9.3.22, Purport:

Although the father chastised the daughter, assuming that she had accepted another husband, the daughter knew that she was completely honest and chaste, and therefore she was smiling. When she explained that her husband, Cyavana Muni, had now been transformed into a young man, she was very proud of her chastity, and thus she smiled as she talked with her father.

SB 9.4.66, Translation:

As chaste women bring their gentle husbands under control by service, the pure devotees, who are equal to everyone and completely attached to Me in the core of the heart, bring Me under their full control.

SB 9.9.34, Translation:

When the chaste wife of the brāhmaṇa saw that her husband, who was about to discharge semen, had been eaten by the man-eater, she was overwhelmed with grief and lamentation. Thus she angrily cursed the King.

SB 9.10.27, Translation and Purport:

O greatly fortunate one, you came under the influence of lusty desires, and therefore you could not understand the influence of mother Sītā. Now, because of her curse, you have been reduced to this state, having been killed by Lord Rāmacandra.

Not only was mother Sītā powerful, but any woman who follows in the footsteps of mother Sītā can also become similarly powerful. There are many instances of this in the history of Vedic literature. Whenever we find a description of ideal chaste women, mother Sītā is among them. Mandodarī, the wife of Rāvaṇa, was also very chaste. Similarly, Draupadī was one of five exalted chaste women. As a man must follow great personalities like Brahmā and Nārada, a woman must follow the path of such ideal women as Sītā, Mandodarī and Draupadī.

SB 9.10.27, Purport:

By staying chaste and faithful to her husband, a woman enriches herself with supernatural power. It is a moral principle that one should not be influenced by lusty desires for another's wife. Mātṛvat para-dāreṣu: an intelligent person must look upon another's wife as being like his mother. This is a moral injunction from Cāṇakya-śloka (10).

mātṛvat para-dāreṣu
para-dravyeṣu loṣṭravat
ātmavat sarva-bhūteṣu
yaḥ paśyati sa paṇḍitaḥ

"One who considers another's wife as his mother, another's possessions as a lump of dirt and treats all other living beings as he would himself, is considered to be learned." Thus Rāvaṇa was condemned not only by Lord Rāmacandra but even by his own wife, Mandodarī. Because she was a chaste woman, she knew the power of another chaste woman, especially such a wife as mother Sītādevī.

SB 9.10.28, Translation and Purport:

O pleasure of the Rākṣasa dynasty, because of you the state of Laṅkā and also we ourselves now have no protector. By your deeds you have made your body fit to be eaten by vultures and your soul fit to go to hell.

One who follows the path of Rāvaṇa is condemned in two ways: his body is fit to be eaten by dogs and vultures, and the soul goes to hell. As stated by the Lord Himself in Bhagavad-gītā (16.19):

tān ahaṁ dviṣataḥ krūrān
saṁsāreṣu narādhamān
kṣipāmy ajasram aśubhān
āsurīṣv eva yoniṣu

"Those who are envious and mischievous, who are the lowest among men, are cast by Me into the ocean of material existence, into various demoniac species of life." Thus the destination of godless atheists such as Rāvaṇa, Hiraṇyakaśipu, Kaṁsa and Dantavakra is a hellish condition of life. Mandodarī, the wife of Rāvaṇa, could understand all this because she was a chaste woman. Although lamenting for the death of her husband, she knew what would happen to his body and soul, for although one cannot see directly with one's material eyes, one can see with eyes of knowledge (paśyanti jñāna-cakṣuṣaḥ). In Vedic history there are many instances of how one becomes godless and is condemned by the laws of nature.

SB 9.10.55, Translation:

Mother Sītā was very submissive, faithful, shy and chaste, always understanding the attitude of her husband. Thus by her character and her love and service she completely attracted the mind of the Lord.

SB 9.14.9, Translation and Purport:

Bṛhaspati said: You foolish woman, your womb, which was meant for me to impregnate, has been impregnated by someone other than me. Immediately deliver your child! Immediately deliver it! Be assured that after the child is delivered, I shall not burn you to ashes. I know that although you are unchaste, you wanted a son. Therefore I shall not punish you.

Tārā was married to Bṛhaspati, and therefore as a chaste woman she should have been impregnated by him. But instead she preferred to be impregnated by Soma, the moon-god, and therefore she was unchaste. Although Bṛhaspati accepted Tārā from Brahmā, when he saw that she was pregnant he wanted her to deliver a son immediately. Tārā certainly very much feared her husband, and she thought she might be punished after giving birth. Thus Bṛhaspati assured her that he would not punish her, for although she was unchaste and had become pregnant illicitly, she wanted a son.

SB 9.14.37, Translation and Purport:

Women as a class are merciless and cunning. They cannot tolerate even a slight offense. For their own pleasure they can do anything irreligious, and therefore they do not fear killing even a faithful husband or brother.

King Purūravā was greatly attached to Urvaśī. Yet despite his faithfulness to her, she had left him. Now, considering that the King was wasting his rarely achieved human form of life, Urvaśī frankly explained the nature of a woman. Because of her nature, a woman can respond to even a slight offense from her husband by not only leaving him but even killing him if required. To say nothing of her husband, she can even kill her brother. That is a woman's nature. Therefore, in the material world, unless women are trained to be chaste and faithful to their husbands, there cannot be peace or prosperity in society.

SB 9.15.40, Purport:

Different personalities become beautiful by possessing different qualities. Cāṇakya Paṇḍita says that the cuckoo bird, although very black, is beautiful because of its sweet voice. Similarly, a woman becomes beautiful by her chastity and faithfulness to her husband, and an ugly person becomes beautiful when he becomes a learned scholar.

SB 9.16.13, Translation:

Lamenting in grief for the death of her husband, the most chaste Reṇukā struck her own body with her hands and cried very loudly, "O Rāma, my dear son Rāma!"

SB 9.20.20, Translation and Purport:

When the King refused to accept his wife and son, who were both irreproachable, an unembodied voice spoke from the sky as an omen and was heard by everyone present.

Mahārāja Duṣmanta knew that Śakuntalā and the boy were his own wife and son, but because they came from outside and were unknown to the citizens, he at first declined to accept them. Śakuntalā, however, was so chaste that an omen from the sky declared the truth so that others could hear. When everyone heard from the omen that Śakuntalā and her child were truly the King's wife and son, the King gladly accepted them.

SB 9.20.22, Purport:

A wife is always trained to be chaste and faithful to her husband, for this helps her achieve deliverance from any abominable material condition.

SB Canto 10.1 to 10.13

SB 10.3.32, Translation:

The Supreme Personality of Godhead replied: My dear mother, best of the chaste, in your previous birth, in the Svāyambhuva millennium, you were known as Pṛśni, and Vasudeva, who was the most pious Prajāpati, was named Sutapā.

SB 10.3.43, Translation:

O supremely chaste mother, I, the same personality, have now appeared of you both as your son for the third time. Take My words as the truth.

SB Cantos 10.14 to 12 (Translations Only)

SB 10.17.19, Translation:

The greatly fortunate mother Yaśodā, having lost her son and then regained Him, placed Him on her lap. That chaste lady cried constant torrents of tears as she repeatedly embraced Him.

SB 10.23.15, Translation:

The cowherd boys then went to the house where the brāhmaṇas' wives were staying. There the boys saw those chaste ladies sitting, nicely decorated with fine ornaments. Bowing down to the brāhmaṇa ladies, the boys addressed them in all humility.

SB 10.29.21-22, Translation:

Now you have seen this Vṛndāvana forest, full of flowers and resplendent with the light of the full moon. You have seen the beauty of the trees, with their leaves trembling in the gentle breeze coming from the Yamunā. So now go back to the cowherd village. Don't delay. O chaste ladies, serve your husbands and give milk to your crying babies and calves.

SB 10.45.7, Translation:

A man who, though able to do so, fails to support his elderly parents, chaste wife, young child or spiritual master, or who neglects a brāhmaṇa or anyone who comes to him for shelter, is considered dead, though breathing.

SB 10.47.61, Translation:

The gopīs of Vṛndāvana have given up the association of their husbands, sons and other family members, who are very difficult to give up, and they have forsaken the path of chastity to take shelter of the lotus feet of Mukunda, Kṛṣṇa, which one should search for by Vedic knowledge. Oh, let me be fortunate enough to be one of the bushes, creepers or herbs in Vṛndāvana, because the gopīs trample them and bless them with the dust of their lotus feet.

SB 10.60.27-28, Translation:

Wiping her tear-filled eyes and her breasts, which were stained by tears of grief, the Supreme Lord, the goal of His devotees, embraced His chaste wife, who desired nothing but Him, O King. Expert in the art of pacification, Śrī Kṛṣṇa tenderly consoled pitiable Rukmiṇī, whose mind was bewildered by His clever joking and who did not deserve to suffer so.

SB 10.60.51, Translation:

O sinless one, I have now seen firsthand the pure love and chaste attachment you have for your husband. Even though shaken by My words, your mind could not be pulled away from Me.

SB 10.71.41-42, Translation:

Encouraged by her mother-in-law, Draupadī worshiped all of Lord Kṛṣṇa's wives, including Rukmiṇī; Satyabhāmā; Bhadrā; Jāmbavatī; Kālindī; Mitravindā, the descendant of Śibi; the chaste Nāgnajitī; and the other queens of the Lord who were present. Draupadī honored them all with such gifts as clothing, flower garlands and jewelry.

SB 10.80.8, Translation:

The chaste wife of the poverty-stricken brāhmaṇa once approached him, her face dried up because of her distress. Trembling with fear, she spoke as follows.

SB 10.81.6-7, Translation:

Being the direct witness in the hearts of all living beings, Lord Kṛṣṇa fully understood why Sudāmā had come to see Him. Thus He thought, "In the past My friend has never worshiped Me out of a desire for material opulence, but now he comes to Me to satisfy his chaste and devoted wife. I will give him riches that even the immortal demigods cannot obtain."

SB 10.81.26, Translation:

When the chaste lady saw her husband, her eyes filled with tears of love and eagerness. As she held her eyes closed, she solemnly bowed down to him, and in her heart she embraced him.

SB 11.7.57, Translation:

Then the female pigeon experienced her first pregnancy. When the time arrived, the chaste lady delivered a number of eggs within the nest in the presence of her husband.

Page Title:Chastity (BG and SB)
Compiler:Visnu Murti, MadhuGopaldas
Created:17 of Oct, 2008
Totals by Section:BG=2, SB=125, CC=0, OB=0, Lec=0, Con=0, Let=0
No. of Quotes:127