He is a man driven by lust, born into a low family, and lacking the wisdom to discern the true meaning of the scriptures of dharma. The woman in question, though she appears sweet and alluring at first, ultimately brings about his ruin. In her heart, she is as sharp and dangerous as the edge of a razor, yet her words are always honeyed and pleasant. For her own advantage, she will be submissive to her husband or master, but otherwise she remains stubborn and unyielding. The Purāṇas describe the conduct of such women as indeterminate, unpredictable in their ways. To those who are always seeking novelty, who can truly be called friend or enemy? Outwardly, she claims to be devoted to her own self, diligently maintaining appearances. Yet beneath this surface, she cloaks herself in deceit, all the while inwardly longing for sensual union. She is proud, quick to anger if deprived of intercourse, and often the root of quarrels. In her thoughts, she craves well-cooked food and cool water. Her affection for her son is most apparent when she herself is engaged in pleasure. The old man, unable to satisfy her desires, she regards as an enemy. Through her actions, she consumes him, just as a worm devours cow dung. Deceit marks her very form; she is the dwelling place of all faults. She stands as a constant obstacle on the path of austerity, the very lock upon the door to liberation. She obstructs devotion to Hari, and is the vessel of all illusion. Her nature is that of illusion itself, and her speech is false. Her body is a receptacle for various kinds of filth—excrement, urine, and pus—always mixed with impurities. It was the Creator, in ancient times, who fashioned both the form of illusion and those who practice it. Having spoken thus, Tulasī and Nārada both fell silent. Then Śaṃkhacūḍa spoke: “Listen now to something true, something false, and something from my own understanding. The Creator fashioned a twofold form of woman, which captivates all beings. The true and divine essence of woman is found in Lakṣmī, Sarasvatī, Durgā, Sāvitrī, Rādhikā, and others. The real form of woman is considered to be a portion of these great goddesses. Śatarūpā, Devahūti, Svadhā, Svāhā, and Dakṣiṇā—these too are manifestations of that true form. So are the wives of Kubera and Vāyu, as well as Aditi and Diti. Ahalyā, Arundhatī, Menā, Tārā, Mandodarī, Parā, Puṣṭi, Tuṣṭi, Smṛti, Medhā, Kālikā, Vasundharā, Svasti, Śraddhā, Kānti, Tuṣṭi, Śānti, and Parā—all these are expressions of the divine feminine. Prosperity, conduct, fame, action, beauty, and brilliance; the very essence of action, and all that is foremost among the goddesses—these, too, are part of her true form. The form that is dominated by purity is itself naturally pure. This, the wise declare, is the true form of woman. Yet, due to the absence of a fixed place, a fixed moment, or an intermediate state—and because of many debates and the fear of hostile kings—the wise also speak of an intermediate form. A wise man, born in a good family, does not question another’s wife. Now, by the command of Brahmā, I have come before you. I am Śaṃkhacūḍa, the one who drives away the gods. Among the eight groups of cowherds, and among the attendants of cows and cowherd women, I am ever present.