With deep earnestness, the conversation unfolded between Tulasī and Nārada. They spoke of the nature of woman, describing her with vivid candor. She, they said, displays the greatest affection for her son, but only when absorbed in pleasure. Toward the old man, incapable of satisfying her desires, she harbors enmity, seeing him as an adversary. Through her actions, she consumes him, just as a worm devours cow dung. Her form is ever deceptive, they declared, and she is the very dwelling place of all faults. She stands as an obstacle on the path of austerity and serves as the lock upon the door to liberation. She hinders devotion to Hari and is the basket that holds all illusion. Her very nature is illusion itself, and she is the embodiment of false speech. Her body is a vessel of various impurities—excrement, urine, and pus—always mingled with filth. The form of illusion, and those skilled in creating illusions, were fashioned by the Creator in ancient times. Having spoken thus, both Tulasī and Nārada fell silent. Then Śaṃkhacūḍa spoke: “Hear from me what is true, what is not, and what is my own view. The Creator fashioned a twofold form of woman, which captivates all. Lakṣmī, Sarasvatī, Durgā, Sāvitrī, Rādhikā, and others—these are the true forms of woman, and the essence of womanhood is considered a portion of these divine beings. There are also Śatarūpā, Devahūti, Svadhā, Svāhā, and Dakṣiṇā; Kubera’s wife, Vāyu’s wife, Aditi, and Diti; Ahalyā, Arundhatī, Menā, Tārā, Mandodarī, and Parā; Puṣṭi, Tuṣṭi, Smṛti, Medhā, Kālikā, and Vasundharā; Svasti, Śraddhā, Kānti, Tuṣṭi, Śānti, and Parā; prosperity, conduct, fame, action, beauty, and brilliance—all these, and whatever is chief among the goddesses, are considered the essence of action and virtue. The form that is dominated by purity is naturally pure—know this as the true form, as declared by the wise. However, due to the absence of place, moment, and intermediate state, because of many discussions, and out of fear of enemy kings, the wise also recognize 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, among the attendants of cows and cowherd women, I am present. By the power of the Krishna-mantra, I remember my previous births. You yourself have been born on the earth of Bharata because of Rādhikā’s anger.” Having spoken these words, Śaṃkhacūḍa fell silent. Then Tulasī replied, “A beloved always longs for such a lover, moved by passion. Now, by your reasoning, I have truly been defeated. Fathers, gods, and relatives reproach a man who is conquered by a woman. A brahmin becomes pure after ten days, whether at a birth or a death. A shudra is purified in a month, and in the Vedas, one born of mixed castes is regarded as a mother. His ancestors do not willingly accept the offering of rice-balls from him. Of what use, then, are his knowledge, austerity, recitation, sacrifice, and worship?” Thus, the dialogue unfolded, each speaking with conviction and insight, revealing the profound and complex nature of woman, of purity, and of the paths to liberation.