Śaṅkhacūḍa began to speak, his voice steady and thoughtful: “Listen now as I share with you what is true, what is false, and what I myself have come to know. The Creator, in His wisdom, fashioned woman in a twofold form, a form so enchanting that it captivates all beings. From this divine creation arose Lakṣmī, Sarasvatī, Durgā, Sāvitrī, Rādhikā, and many others. The true essence of woman, it is said, is a portion of these illustrious goddesses. There are also Śatarūpā, Devahūti, Svadhā, Svāhā, and Dakṣiṇā; the wives of Kubera and Vāyu; and Aditi and Diti as well. Among mortals and celestials alike, names such as Ahalyā, Arundhatī, Menā, Tārā, Mandodarī, and Parā are revered. Then there are Puṣṭi, Tuṣṭi, Smṛti, Medhā, Kālikā, and Vasundharā; Svasti, Śraddhā, Kānti, Tuṣṭi, Śānti, and Parā. Prosperity, noble conduct, fame, action, beauty, and brilliance—all these qualities, and all that is the very essence of action, whatever is foremost among goddesses, are expressions of that original form. The form that is governed by purity is, by its very nature, pure. Know this as the true form of woman; the wise have always declared it so. However, in the absence of a proper place, the absence of the right moment, and the absence of an intermediate state, and because of much debate and even the fear of hostile kings, the learned recognize another, intermediate form. Thus, the wise distinguish between these forms. A wise man, born in a noble family, does not question another’s wife. Now, by Brahmā’s command, I have come before you. I am Śaṅkhacūḍa, the one who drives away the gods. Among the eight groups of cowherds, among the attendants of cows and the cowherd women, I am present. By the power of the Krishna-mantra, I remember my previous births. And you, too, have taken birth upon the earth of Bharata because of Rādhikā’s anger.” Having spoken thus, Śaṅkhacūḍa fell silent. Then Tulasī replied, her words touched with emotion: “A beloved always longs for such a lover, moved by passion. By your reasoning, I must admit, I have truly been defeated. Fathers, gods, and relatives all reproach a man who is conquered by a woman. A brāhmaṇa regains purity in ten days, whether after a birth or a death. A shūdra takes a month, and the Vedas say that one born of mixed castes is considered like a mother. Yet, his ancestors do not willingly accept his offerings of rice-balls. What use, then, are his knowledge, austerities, recitations, sacrifices, and worship? You, too, have been tested by me for the sake of knowledge—to understand the power of learning. To one who lacks virtue, to the old, to the ignorant, to one consumed by anger, or with a most unpleasant appearance—to one who is dull, mute, like a eunuch, or sinful; and even to one who is peaceful, virtuous, young, and learned—if, after protecting a maiden, someone sells her, that sinner is condemned to eat her urine and feces in that context. Afterwards, such a one is certainly reborn among disease-ridden species.” Having spoken thus, Tulasī ceased her words in that forest of austerity. Then, with reverence, Tulasī, Śaṅkhacūḍa, and Nārada all bowed their heads.