Sanātana and Śrī Kṛṣṇa are eternal beings, their existence without beginning or end. Of all, Kṛṣṇa is the most complete, perfect in Himself. Sanat, too, is called eternal, and the name Kumāra signifies the innocence and purity of childhood. Thus, O wise one, the origin of Brahmā’s sons has been described. Now, Sauti continued the tale to Śaunaka: Brahmā, the Creator, sent the sage Nārada forth to bring about the creation of the world. He entrusted to Nārada that which is most beneficial, true, and the very essence of the Veda—knowledge that ultimately brings happiness. Brahmā spoke with profound wisdom: “The flame of the lamp of knowledge destroys the darkness of ignorance. He who is the supreme teacher is the progenitor of even those whom the ancients venerate. O son, I am your father, the giver of knowledge and your protector. A true disciple, like a son, is one who follows the commands of his teacher. Such a person is learned, wise, secure, and virtuous. “Of all the stages of life, the virtuous householder stands foremost. In ancient times, the ancestors, and the deities during sacred periods, upheld this ideal. Householders perform daily, occasional, and desired rites without fail. The householder who attains liberation while living is the protector of his own duty. Such a one is renowned and famous, and even after death, his name endures.” Hearing these words, the illustrious Nārada replied to Brahmā, “O Creator, by fate I have suffered great loss and disgrace. Because of your curse, I was born in the forms of a Gandharva and a Shudra. Now, your curse has been lifted, and in your time, its purpose will be fulfilled. You are father, teacher, kinsman, son, and lord of meditation to me. If children, out of ignorance, stray from the right path, the father who brings them to surrender at Kṛṣṇa’s feet and then renounces attachment, acts wisely. “But taking a wife brings more sorrow than happiness. Among householders of deluded minds, women are of three kinds. Out of fear for the next world, or for the sake of her reputation in this world, a virtuous woman acts. Yet, she is to be enjoyed and seeks enjoyment, always motivated by desire and affection—fine clothing, ornaments, pleasures, and rich food delight her. “A woman who brings disgrace to her family is wanton and destroys her lineage. Always longing for union with men, her mind is afflicted by desire. For the sake of a lover, an unchaste woman may even wish to kill her own husband. Thus, women have been described—superior, inferior, and middling. Her heart is sharp as the edge of a razor, her face as lovely as a lotus in autumn. Yet in anger, she is like poison; in trust, she brings ruin. Lacking discipline, she possesses extreme boldness. “A man’s desire is eightfold and ever constant, O teacher of the world. His anger is sixfold, yet his resolve is firm. But what joy or pleasure can there be for a man in a body that is but a house of excrement, urine, and filth? Excessive affection brings loss of wealth, excessive attachment brings loss of beauty, and placing trust brings total ruin. O Brahman, what happiness is there with women? As long as a man is wealthy, vigorous, fortunate, and able, a woman may favor him. But she regards a sick, poor, or old man as unpleasant.” Thus, the dialogue between Brahmā and Nārada unfolded, revealing the nature of creation, the duties of the householder, and the complexities of human desire and attachment.