Chapter 1 · Class prep
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BG 1.1
Śrī Maitreya said: Svāyambhuva Manu begot three daughters in his wife, Śatarūpā, and their names were Ākūti, Devahūti and Prasūti.
Essence. The Bhāgavatam grounds its cosmic teachings in real lineage — Manu's daughters birth dynasties that shape humanity. Even ordinary family life, when offered to dharma, becomes the soil of spiritual history. Your household choices ripple beyond what you can see.
BG 1.2
Ākūti had two brothers, but in spite of her brothers, King Svāyambhuva Manu handed her over to Prajāpati Ruci on the condition that the son born of her be returned to Manu as his son. This he did in consultation with his wife, Śatarūpā.
Essence. Svāyambhuva Manu gave his daughter to a sage on condition the son return to him — sacred arrangements rest on mutual consultation and trust. Spiritual families function through transparent agreements, not selfish grasping.
BG 1.3
Ruci, who was very powerful in his brahminical qualifications and was appointed one of the progenitors of the living entities, begot one son and one daughter by his wife, Ākūti.
Essence. Ruci's brahminical qualifications, not his birth alone, fitted him to father progenitors. Real spiritual authority comes from cultivated qualities — truthfulness, austerity, control — not from titles inherited at birth.
BG 1.4
Of the two children born of Ākūti, the male child was directly an incarnation of the Supreme Personality of Godhead, and His name was Yajña, which is another name of Lord Viṣṇu. The female child was a partial incarnation of Lakṣmī, the goddess of fortune, the eternal consort of Lord Viṣṇu.
Essence. Yajṣa, an incarnation of Viṣṇu, took birth as the son of a sincere sage. The Lord descends into families that have prepared the ground through devotion and discipline. Your inner culture invites or repels divine presence.
BG 1.5
Svāyambhuva Manu very gladly brought home the beautiful boy named Yajña, and Ruci, his son-in-law, kept with him the daughter, Dakṣiṇā.
Essence. Svāyambhuva joyfully received Yajṣa, recognizing the Lord even as an infant. Devotees see the sacred in ordinary forms — a child, a gift, a guest — because their eyes are trained on Kṛṣṇa, not on outward calculations.
BG 1.6
The Lord of the ritualistic performance of yajña later married Dakṣiṇā, who was anxious to have the Personality of Godhead as her husband, and in this wife the Lord was also very much pleased to beget twelve children.
Essence. Dakṣiṇā desired the Lord as her husband and received Him — sincere longing for Kṛṣṇa is never wasted. The Lord meets the heart that wants Him specifically, not abstractly.
BG 1.7
The twelve boys born of Yajña and Dakṣiṇā were named Toṣa, Pratoṣa, Santoṣa, Bhadra, Śānti, Iḍaspati, Idhma, Kavi, Vibhu, Svahna, Sudeva and Rocana.
Essence. The twelve sons of Yajṣa carry names of inner qualities — contentment, peace, brilliance. When the Lord enters a life, He fathers virtues, not just children. Notice what is being born in you under His influence.
BG 1.8
During the time of Svāyambhuva Manu, these sons all became the demigods collectively named the Tuṣitas. Marīci became the head of the seven ṛṣis, and Yajña became the king of the demigods, Indra.
Essence. The same Lord who fathered demigods earlier became Indra Himself in this manvantara — divine roles rotate, but the underlying person remains Kṛṣṇa. Behind every cosmic post is the one Personality. Don't get lost in the masks.
BG 1.9
Svāyambhuva Manu’s two sons, Priyavrata and Uttānapāda, became very powerful kings, and their sons and grandsons spread all over the three worlds during that period.
Essence. Priyavrata and Uttānapāda — pious kings whose lines spread across three worlds. Devotional impact multiplies across generations when leaders rule from dharma. Even small fidelity now seeds long-term flourishing.
BG 1.10
My dear son, Svāyambhuva Manu handed over his very dear daughter Devahūti to Kardama Muni. I have already spoken to you about them, and you have heard about them almost in full.
Essence. Devahūti was 'very dear' to Manu, yet he gave her to Kardama — true love releases what we cherish into a higher purpose. Holding on tightly is not love; entrusting to dharma is.
BG 1.11
Svāyambhuva Manu handed over his daughter Prasūti to the son of Brahmā named Dakṣa, who was also one of the progenitors of the living entities. The descendants of Dakṣa are spread throughout the three worlds.
Essence. Prasūti's descendants spread across three worlds — choices about whom we marry and how we raise children become global currents. The family is the first laboratory of either dharma or chaos.
BG 1.12
You have already been informed about the nine daughters of Kardama Muni, who were handed over to nine different sages. I shall now describe the descendants of those nine daughters. Please hear from me.
Essence. Maitreya invites Vidura to hear what he has already partly heard — sacred narration rewards repeated listening. Each pass reveals more. Don't dismiss familiar passages; revisit them with fresh ears.
BG 1.13
Kardama Muni’s daughter Kalā, who was married to Marīci, gave birth to two children, whose names were Kaśyapa and Pūrṇimā. Their descendants are spread all over the world.
Essence. Kalā's children spread across the world — when a marriage is rooted in dharma, its reach exceeds the couple's intentions. Your spiritual partnership is a seed whose tree you may never fully see.
BG 1.14
My dear Vidura, of the two sons, Kaśyapa and Pūrṇimā, Pūrṇimā begot three children, namely Viraja, Viśvaga and Devakulyā. Of these three, Devakulyā was the water which washed the lotus feet of the Personality of Godhead and which later on transformed into the Ganges of the heavenly planets.
Essence. Devakulyā transformed into the celestial Ganges — service to the Lord's lotus feet purifies and elevates anyone, anything. What touches Kṛṣṇa becomes sacred for everyone downstream.
BG 1.15
Anasūyā, the wife of Atri Muni, gave birth to three very famous sons — Soma, Dattātreya and Durvāsā — who were partial representations of Lord Viṣṇu, Lord Śiva and Lord Brahmā. Soma was a partial representation of Lord Brahmā, Dattātreya was a partial representation of Lord Viṣṇu, and Durvāsā was a partial representation of Lord Śiva.
Essence. Anasūyā's three sons partially represented Brahmā, Viṣṇu, and Śiva — a chaste, devoted woman attracts the highest powers as her children. Inner purity magnetizes the divine; it doesn't bargain for it.
BG 1.16
After hearing this, Vidura inquired from Maitreya: My dear master, how is it that the three deities Brahmā, Viṣṇu and Śiva, who are the creator, maintainer and destroyer of the whole creation, became the offspring of the wife of Atri Muni?
Essence. Vidura asks the right question — how do creator, maintainer, and destroyer all become sons of one woman? Genuine inquiry from a humble disciple unlocks scripture. Don't suppress your honest puzzlement; voice it.
BG 1.17
Maitreya said: When Lord Brahmā ordered Atri Muni to create generations after marrying Anasūyā, Atri Muni and his wife went to perform severe austerities in the valley of the mountain known as Ṛkṣa.
Essence. Atri obeyed Brahmā's order by going to perform severe austerity before creating descendants. Even sanctioned family life begins with tapas — preparation, not impulse. Spiritual responsibility is taken on knees, not casually.
BG 1.18
In that mountain valley flows a river named Nirvindhyā. On the bank of the river are many aśoka trees and other plants full of palāśa flowers, and there is always the sweet sound of water flowing from a waterfall. The husband and wife reached that beautiful place.
Essence. Atri and Anasūyā chose a beautiful, secluded place by Nirvindhyā river for their austerities. Sacred environment supports inner work — flowing water, trees, quiet. Curate your surroundings as much as your mind.
BG 1.19
There the great sage concentrated his mind by the yogic breathing exercises, and thereby controlling all attachment, he remained standing on one leg only, eating nothing but air, and stood there on one leg for one hundred years.
Essence. Atri stood on one leg, eating only air, for a hundred years — focused intensity, not casual hope, attracts the Lord. Half-measured wishes don't move the universe. Be honest about how much you actually want Kṛṣṇa.
BG 1.20
He was thinking: May the Lord of the universe, of whom I have taken shelter, kindly be pleased to offer me a son exactly like Him.
Essence. Atri prayed for a son 'exactly like' the Lord — be precise in what you ask for. Vague prayers get vague answers. The Lord responds to clarity of desire, especially when the desire is for Him.
BG 1.21
While Atri Muni was engaged in these severe austerities, a blazing fire came out of his head by virtue of his breathing exercise, and that fire was seen by the three principal deities of the three worlds.
Essence. Atri's austerity ignited a fire visible to the three principal deities — sincere tapas does not stay hidden. The universe notices what you sustain in secret. Don't perform for an audience; the right audience will find you.
BG 1.22
At that time, the three deities approached the hermitage of Atri Muni, accompanied by the denizens of the heavenly planets, such as the celestial beauties, the Gandharvas, the Siddhas, the Vidyādharas and the Nāgas. Thus they entered the āśrama of the great sage, who had become famous by his austerities.
Essence. All three deities came together with celestial entourage — when you call sincerely, more than you asked for may arrive. Be ready for grace to exceed your specifications.
BG 1.23
The sage was standing on one leg, but as soon as he saw that the three deities had appeared before him, he was so pleased to see them all together that despite great difficulty he approached them on one leg.
Essence. Standing on one leg, Atri still struggled to approach the deities respectfully — proper reverence costs effort even for the qualified. Don't let comfort dilute your offering of respect when the sacred arrives.
BG 1.24
Thereafter he began to offer prayers to the three deities, who were seated on different carriers — a bull, a swan and Garuḍa — and who held in their hands a drum, kuśa grass and a discus. The sage offered them his respects by falling down like a stick.
Essence. Atri offered prayers and prostrated like a stick — full surrender, body and words together. Real worship engages everything: posture, speech, intention. Don't reduce devotion to head-thoughts alone.
BG 1.25
Atri Muni was greatly pleased to see that the three devas were gracious towards him. His eyes were dazzled by the effulgence of their bodies, and therefore he closed his eyes for the time being.
Essence. Overwhelmed by their effulgence, Atri closed his eyes — sometimes the right response to overwhelming grace is to pause and gather oneself, not to perform. Stillness is a valid form of worship.
BG 1.26-27
But since his heart was already attracted by the deities, somehow or other he gathered his senses, and with folded hands and sweet words he began to offer prayers to the predominating deities of the universe. The great sage Atri said: O Lord Brahmā, Lord Viṣṇu and Lord Śiva, you have divided yourself into three bodies by accepting the three modes of material nature, as you do in every millennium for the creation, maintenance and dissolution of the cosmic manifestation. I offer my respectful obeisances unto all of you and beg to inquire whom of you three I have called by my prayer.
Essence. With folded hands and 'sweet words,' Atri prayed once his heart was composed. The quality of your speech to the Lord matters — soft, grateful, articulate prayer flows from a heart that has settled. Composure precedes praise.
BG 1.28
I called for the Supreme Personality of Godhead, desiring a son like Him, and I thought of Him only. But although He is far beyond the mental speculation of man, all three of you have come here. Kindly let me know how you have come, for I am greatly bewildered about this.
Essence. Atri honestly asks why all three came when he called only one — humility lets you admit confusion before the divine. Don't pretend you understand what you don't; ask.
BG 1.29
The great sage Maitreya continued: Upon hearing Atri Muni speak in that way, the three great deities smiled, and they replied in the following sweet words.
Essence. The deities smiled — divinity meets sincere inquiry with warmth, not rebuke. The Lord does not punish honest questions; He smiles at them. Don't fear asking what you really want to know.
BG 1.30
The three deities told Atri Muni: Dear brāhmaṇa, you are perfect in your determination, and therefore as you have decided, so it will happen; it will not happen otherwise. We are all the same person upon whom you were meditating, and therefore we have all come to you.
Essence. The three deities reveal they are one Person on whom Atri meditated — Brahmā, Viṣṇu, Śiva manifest as needed, but the meditator's focus determines the form. Your specific devotion is honored exactly.
BG 1.31
You will have sons who will represent a partial manifestation of our potency, and because we desire all good fortune for you, those sons will glorify your reputation throughout the world.
Essence. The deities promise sons who will glorify Atri's reputation — when we ask for the divine, the byproduct is honor that lasts. Seek the Lord; reputation and legacy follow as side effects.
BG 1.32
Thus, while the couple looked on, the three deities Brahmā, Viṣṇu and Maheśvara disappeared from that place after bestowing upon Atri Muni the benediction.
Essence. After granting benediction, the deities disappeared — grace gives and then withdraws to let you live what was given. Don't cling to the moment of revelation; act on it.
BG 1.33
Thereafter, from the partial representation of Brahmā, the moon-god was born of them; from the partial representation of Viṣṇu, the great mystic Dattātreya was born; and from the partial representation of Śaṅkara [Lord Śiva], Durvāsā was born. Now you may hear from me of the many sons of Aṅgirā.
Essence. From the three partial representations came Soma, Dattātreya, and Durvāsā — one austerity bore three distinct fruits. Sincere tapas produces varied gifts you couldn't have planned. Trust the process beyond your blueprint.
BG 1.34
Aṅgirā’s wife, Śraddhā, gave birth to four daughters, named Sinīvālī, Kuhū, Rākā and Anumati.
Essence. Aṅgirā's wife bore four daughters named after lunar phases — sacred families align with cosmic rhythms. Your household time can be tuned to deeper cycles than the workweek calendar.
BG 1.35
Besides these four daughters, she also had another two sons. One of them was known as Utathya, and the other was the learned scholar Bṛhaspati.
Essence. Bṛhaspati, learned scholar and later guru of the demigods, was born in a household of careful spiritual practice. Great teachers emerge from disciplined homes — your family practice prepares future teachers.
BG 1.36
Pulastya begot in his wife, Havirbhū, one son of the name Agastya, who in his next birth became Dahrāgni. Besides him, Pulastya begot another very great and saintly son, whose name was Viśravā.
Essence. Pulastya begot Agastya, who later reincarnated as Dahrāgni — the same soul carries spiritual momentum across lives. What you cultivate now travels with you. Take your sādhana seriously as long-term investment.
BG 1.37
Viśravā had two wives. The first wife was Iḍaviḍā, from whom Kuvera, the master of all Yakṣas, was born, and the next wife was named Keśinī, from whom three sons were born — Rāvaṇa, Kumbhakarṇa and Vibhīṣaṇa.
Essence. Viśravā's two wives produced wildly opposite sons — Kuvera (devotee, lord of wealth) and Rāvaṇa (demon). Same father, different mothers, different consciousness. Whom you partner with shapes what you produce.
BG 1.38
Gati, the wife of the sage Pulaha, gave birth to three sons, named Karmaśreṣṭha, Varīyān and Sahiṣṇu, and all of them were great sages.
Essence. Gati's three sons were all great sages — when both parents are saintly, every child reflects that culture. Spiritual atmosphere at home is more determinative than any school.
BG 1.39
Kratu’s wife, Kriyā, gave birth to sixty thousand great sages, named the Vālakhilyas. All these sages were greatly advanced in spiritual knowledge, and their bodies were illuminated by such knowledge.
Essence. Kratu's wife birthed sixty thousand Vālakhilya sages — their bodies illuminated by knowledge. Genuine spiritual knowledge changes how you look; it doesn't stay theoretical. Notice whether your face shows what you study.
BG 1.40
The great sage Vasiṣṭha begot in his wife, Ūrjā [sometimes called Arundhatī], seven spotlessly great sages, headed by the sage named Citraketu.
Essence. Vasiṣṭha's seven sons were 'spotless' — purity is a family inheritance when parents live it. You cannot teach spotlessness; you can only embody it and let it transmit.
BG 1.41
The names of these seven sages are as follows: Citraketu, Suroci, Virajā, Mitra, Ulbaṇa, Vasubhṛdyāna and Dyumān. Some other very competent sons were born from Vasiṣṭha’s other wife.
Essence. The seven sages are named in this verse and immortalized in scripture — what is named with care endures. Honor people by remembering their names; the scriptures model this attention.
BG 1.42
Citti, wife of the sage Atharvā, gave birth to a son named Aśvaśirā by accepting a great vow called Dadhyañca. Now you may hear from me about the descendants of the sage Bhṛgu.
Essence. Citti's son Aśvaśirā was born through the vow of Dadhyaṣca — sacred children come through sacred vows, not just biology. The promises you keep shape the lives you create.
BG 1.43
The sage Bhṛgu was highly fortunate. In his wife, known as Khyāti, he begot two sons, named Dhātā and Vidhātā, and one daughter, named Śrī, who was very much devoted to the Supreme Personality of Godhead.
Essence. Bhṛgu's daughter Śrī (Lakṣmī) was 'very much devoted to the Supreme Personality' — even the goddess of fortune is defined by her devotion, not her wealth. Position without devotion is empty; devotion is the true wealth.
BG 1.44
The sage Meru had two daughters, named Āyati and Niyati, whom he gave in charity to Dhātā and Vidhātā. Āyati and Niyati gave birth to two sons, Mṛkaṇḍa and Prāṇa.
Essence. Meru gave his daughters in charity — even daughters were offered as part of dharma, not held as possessions. Anything held as 'mine' eventually corrupts; what is given for dharma multiplies.
BG 1.45
From Mṛkaṇḍa, Mārkaṇḍeya Muni was born, and from Prāṇa, the sage Vedaśirā, whose son was Uśanā [Śukrācārya], also known as Kavi. Thus Kavi also belonged to the descendants of the Bhṛgu dynasty.
Essence. Mārkaṇḍeya Muni was born from this line — the dynasty produced a sage who saw the cosmic dissolution and survived. Faithful generations seed exceptional souls. Don't underestimate ordinary fidelity.
BG 1.46-47
My dear Vidura, the population of the universe was thus increased by the descendants of these sages and the daughters of Kardama. Anyone who hears the descriptions of this dynasty with faith will be relieved from all sinful reactions. Another of Manu’s daughters, known as Prasūti, married the son of Brahmā named Dakṣa.
Essence. Anyone who hears this dynasty with faith is freed from sinful reactions — sacred narration purifies the listener. Even genealogies, heard properly, dissolve karma. The medium of devotion is more powerful than the content alone.
BG 1.48
Dakṣa begot sixteen very beautiful daughters with lotuslike eyes in his wife Prasūti. Of these sixteen daughters, thirteen were given in marriage to Dharma, and one daughter was given to Agni.
Essence. Dakṣa's sixteen daughters had 'lotuslike eyes' — beauty in scripture often signals inner devotion, not just appearance. Don't mistake outer charm for true beauty; cultivate the kind that points to the lotus.
BG 1.49-52
One of the remaining two daughters was given in charity to the Pitṛloka, where she resides very amicably, and the other was given to Lord Śiva, who is the deliverer of sinful persons from material entanglement. The names of the thirteen daughters of Dakṣa who were given to Dharma are Śraddhā, Maitrī, Dayā, Śānti, Tuṣṭi, Puṣṭi, Kriyā, Unnati, Buddhi, Medhā, Titikṣā, Hrī and Mūrti. These thirteen daughters produced the following sons: Śraddhā gave birth to Śubha, Maitrī produced Prasāda, Dayā gave birth to Abhaya, Śānti gave birth to Sukha, Tuṣṭi gave birth to Muda, Puṣṭi gave birth to Smaya, Kriyā gave birth to Yoga, Unnati gave birth to Darpa, Buddhi gave birth to Artha, Medhā gave birth to Smṛti, Titikṣā gave birth to Kṣema, and Hrī gave birth to Praśraya. Mūrti, a reservoir of all respectable qualities, gave birth to Śrī Nara-Nārāyaṇa, the Supreme Personality of Godhead.
Essence. Dharma received thirteen daughters and Śiva 'the deliverer of sinful persons' received one — the family dispersed itself across the principles that hold society together. Diversification of dharma serves the whole.
BG 1.53
On the occasion of the appearance of Nara-Nārāyaṇa, the entire world was full of joy. Everyone’s mind became tranquil, and thus in all directions the air, the rivers and the mountains became pleasant.
Essence. When Nara-Nārāyaṇa appeared, the world filled with joy, minds became tranquil, even the air and rivers grew pleasant. Genuine spiritual events shift atmosphere itself. Your inner state contributes to or detracts from the world's air.
BG 1.54-55
In the heavenly planets, bands began to play, and they showered flowers from the sky. The pacified sages chanted Vedic prayers, the denizens of heaven known as the Gandharvas and Kinnaras sang, the beautiful damsels of the heavenly planets danced, and in this way, at the time of the appearance of Nara-Nārāyaṇa, all signs of good fortune were visible. Just at that time, great demigods like Brahmā also offered their respectful prayers.
Essence. All of nature celebrated the Lord's appearance — bands, flowers, prayers, songs, dance. When the Supreme arrives, joy expresses itself through every medium. Don't suppress your own celebration; let body, voice, art respond.
BG 1.56
The demigods said: Let us offer our respectful obeisances unto the transcendental Personality of Godhead, who created as His external energy this cosmic manifestation, which is situated in Him as the air and clouds are situated in space, and who has now appeared in the form of Nara-Nārāyaṇa Ṛṣi in the house of Dharma.
Essence. The demigods describe creation as situated in the Lord like clouds in space — He holds everything, including what appears to be separate from Him. Nothing in your life is outside His containment, even what feels disconnected.
BG 1.57
Let that Supreme Personality of Godhead, who is understood by truly authorized Vedic literature and who has created peace and prosperity to destroy all calamities of the created world, be kind enough to bestow His glance upon the demigods. His merciful glance can supersede the beauty of the spotless lotus flower which is the home of the goddess of fortune.
Essence. The demigods ask the Lord to bestow His merciful glance to destroy calamities — devotees pray for divine vision, not for engineered solutions. The glance of the Lord transforms what no technology can.
BG 1.58
[Maitreya said:] O Vidura, thus the demigods worshiped with prayers the Supreme Personality of Godhead appearing as the sage Nara-Nārāyaṇa. The Lord glanced upon them with mercy and then departed for Gandhamādana Hill.
Essence. The Lord glanced mercifully and then departed for Gandhamādana — divine attention comes and goes by His will, not our schedule. Receive the glance gratefully when it comes; release the Lord to His next service.
BG 1.59
That Nara-Nārāyaṇa Ṛṣi, who is a partial expansion of Kṛṣṇa, has now appeared in the dynasties of Yadu and Kuru, in the forms of Kṛṣṇa and Arjuna respectively, to mitigate the burden of the world.
Essence. Nara-Nārāyaṇa later appeared as Kṛṣṇa and Arjuna to lighten the world's burden — the same Lord returns in different forms across time. Don't get stuck on one incarnation; trust the recurring divine intervention.
BG 1.60
The predominating deity of fire begot in his wife, Svāhā, three children, named Pāvaka, Pavamāna and Śuci, who exist by eating the oblations offered to the fire of sacrifice.
Essence. Pāvaka, Pavamāna, and Śuci 'exist by eating' sacrificial oblations — the fire-gods are sustained by what is offered. What you offer feeds higher beings; what you consume feeds lower ones. Choose your direction of flow.
BG 1.61
From those three sons another forty-five descendants were generated, who are also fire-gods. The total number of fire-gods is therefore forty-nine, including the fathers and the grandfather.
Essence. Forty-five further fire-gods descended from the original three — sacred offerings sustain entire hierarchies. Your small daily sacrifice supports more beings than you can see. Don't dismiss it as private.
BG 1.62
These forty-nine fire-gods are the beneficiaries of the oblations offered in the Vedic sacrificial fire by impersonalist brāhmaṇas.
Essence. Impersonalist brāhmaṇas worship the forty-nine fire-gods — even worship that misses the personal Lord still feeds something. But why settle for the agents when the Master is available? Aim past the intermediaries.
BG 1.63
The Agniṣvāttas, the Barhiṣadas, the Saumyas and the Ājyapas are the Pitās. They are either sāgnika or niragnika. The wife of all these Pitās is Svadhā, who is the daughter of King Dakṣa.
Essence. The Pitās are sustained through ancestral offerings made with Svadhā — your forebears continue to depend on your remembrance. The chain of dharma flows backward too, not only forward.
BG 1.64
Svadhā, who was offered to the Pitās, begot two daughters named Vayunā and Dhāriṇī, both of whom were impersonalists and were expert in transcendental and Vedic knowledge.
Essence. Svadhā's daughters Vayunā and Dhāriṇī were expert in transcendental knowledge — even impersonalist learning, when rigorous, opens toward the Absolute. Don't dismiss serious study just because the framework differs from yours.
BG 1.65
The sixteenth daughter, whose name was Satī, was the wife of Lord Śiva. She could not produce a child, although she always faithfully engaged in the service of her husband.
Essence. Satī served Śiva faithfully but bore no child — devotion is not always rewarded with worldly fruit. Faithful service has its own worth independent of outcome. Don't measure devotion by what it produces.
BG 1.66
The reason is that Satī’s father, Dakṣa, used to rebuke Lord Śiva in spite of Śiva’s faultlessness. Consequently, before attaining a mature age, Satī gave up her body by dint of yogic mystic power.
Essence. Satī gave up her body because her father wouldn't stop rebuking her husband — environmental disrespect of the holy can be fatal to the sensitive soul. Choose your relational atmosphere carefully; some toxicity kills.