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starved wife, “you have. turned yourself into a Pundit, a philosopher, and an: ascetic! You won't go to beg of your friend, and I a woman cannot go to him —I am-a woman,—woe to a woman's sex — it makes her so helpless.”. She weeps hecause she is born a woman and nota man. Her ultimate answer to her lord’s varied philosophy—and it is the answer-that along with her tears. succeeds—is simply this: ‘‘ My. lord, I do not like your philosophy at all! My mind has become dull! Go, my lord; and bring some food, for the childrén weep and ery for want of it, I beg a hundred times—Go. You cannot philosophize or pray unless you have had food in the first instance.” The poet has evidently a higher sympathy for the wife than her husband had. . He in- ternally feels that the poetry of the heart and human ‘affections have a mysterious control over philosophical theories and religious visions, ‘

This may be further illustrated from ‘another poem. The life of Krishna is divided into two periods, the first of which is spent among the cowherds and girls of Gokul, and the second in the arena. of political and warlike life. When the time comes for his giving up the humble society at Gokul and he feels called upon to attend to the duties of the other life, he has to desert Gokul for good ‘and .to part with his foster-mother Jasoda and his loving Gopis for ever. He, however, sends his friends ‘Akrur. and. Uddhav to sermonize: both Jasoda and