All types of women—those considered superior, inferior, and those of middling nature—had now been described. Their hearts were said to be as sharp and subtle as the edge of a razor, while their faces shone with the delicate beauty of a lotus blossoming in the autumn season. Yet, when angered, a woman could be as deadly as poison; and if one were to place complete trust in her, it could bring utter ruin. It was said that women were often undisciplined, marked by an extraordinary boldness. Turning to the nature of men, it was explained that a man's desires were eightfold and ever-present, while his anger manifested in six ways, but his determination was unwavering. “What true enjoyment,” the question was posed, “can there be for a man in a body that is, after all, a house of excrement, urine, and filth?” Excessive affection, it was warned, leads a man to lose his wealth; too much attachment causes the loss of beauty; and total ruin comes from misplaced trust. “O Brahman, what lasting happiness is there with women?” A woman’s regard, it was said, lasted only as long as a man remained wealthy, vigorous, fortunate, and capable. Once he became sick, impoverished, or old, she would find him unpleasant. Thus, all these matters were explained as they pertain to the journey of the soul. Having spoken thus, Nārada, with humility, approached his father, the Creator, and beseeched him: “Grant your favor, O Lord, and now impart your teaching.” He clasped the lotus feet of his father, his hands joined in reverence, his neck bowed in deep devotion. Seeing his beloved son about to depart, Brahmā, the Creator of the worlds, was moved. He took Nārada by the hand, embraced him warmly, and kissed him again and again. Though Brahmā was the supreme teacher, the guru of all yogis, he was overcome with sorrow at the thought of parting from his son, his heart deluded by the power of Vishnu’s māyā. Then Brahmā spoke: “I shall go to Goloka to understand Krishna, the Lord.” He summoned Sanaka, Sananda, and the third, Sanatana, as well as Yati, Hamsi, Charuni, Vodhu, and Panchashikha. He called upon Vacaskara, Marichi, Angiras, Bhrigu, Vasishtha, Vasaga, Shashvat, and all his sons. “Listen, my child,” Brahmā said, “I shall now speak to you the auspicious words declared in the Vedas.” “All the wise desire the four aims of life: dharma, artha, kāma, and moksha. Dharma is established by the Vedas; adharma is that which opposes it. When one has mastered the Vedas, one must offer the proper fee to the guru. A woman is considered virtuous and of noble lineage if she is devoted to serving her husband. Just as a crystal cannot be born in a mine of rubies, so too is lineage significant. If a woman is born in an ignoble family, O Nārada, it is due to the fault of her father. Yet, my child, not all women are wicked, for they are portions of Kamala, the goddess of fortune. The virtuous woman serves and praises her lord, who himself is beyond qualities. A virtuous man should carefully choose a maiden of noble lineage. “It is better to dwell in fire, in the mouth of a serpent, or upon thorns than to make a wrong choice in this matter. You have studied the Veda from me and given me the teacher’s fee, fulfilling your duty. You are born in a noble family, and Mālatī was your wife in a former life. Now, Mālatī, born in the lineage of Manu, is a virtuous wife in the house of Sṛñjaya. Accept this supreme jewel, the lotus-like Mālatī, as your wife. “First, one should become a householder; later, one may enter the forest as a renunciate. The worship of Hari by Vaiṣṇavas and the practice of austerity are both praised in the scriptures. O Vaiṣṇava, remain in the house and perform worship at the feet of Krishna.” Thus did Brahmā instruct his son, imparting the wisdom of the Vedas and the duties of life, all with a heart full of compassion and care.