In the sacred forest, amidst the hush of austerity, profound truths were revealed. The essence of action, and that which is chief among goddesses, was spoken of—the form imbued with purity, naturally pure, acknowledged by the wise as the true form. They declared this, for such purity is untouched by place, moment, or any intermediate state. Yet, through many discussions and out of fear of enemy kings, the wise identified an intermediate form, shaped by circumstances. A wise man, it was said, born into a good family, does not question another’s wife. Then, by Brahmā’s command, a figure appeared before Tulasi: “I am Shankhachuda, the one who drives away the gods. Among the eight groups of cowherds, among the attendants of cows and cowherd women, I am present. I remember my previous births, for I know this through the power of the Krishna-mantra. You yourself have been born on the earth of Bharata because of Radhika’s anger.” Having spoken thus, Shankhachuda fell silent. Tulasi then replied, “A beloved always desires such a lover, out of passion. 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 in ten days, whether at a birth or a death; a shudra in a month. The Vedas say one born of mixed castes is like a mother, but his ancestors do not willingly accept offerings from him. What use are his knowledge, austerity, recitation, sacrifice, and worship?” Tulasi continued, “You too have been tested by me, for the sake of knowledge—to understand the power of learning. To one lacking virtues, to an old man, or to an ignorant one; to one filled with excessive anger, or with a very unpleasant face; to one who is dull, mute, like a eunuch, or sinful; to one who is peaceful, virtuous, youthful, and learned—if someone, after protecting a maiden, sells her, that sinner eats the urine and feces of the maiden in that context. Afterwards, he certainly obtains birth among disease-ridden species.” With these words, Tulasi ceased speaking, her voice fading amid the forest’s austerity. Tulasi, Shankhachuda, and Narada bowed their heads in reverence. Then Narada spoke, “What are you doing, Shankhachuda, conversing with her? You are a jewel among men, and she is a jewel among women; she is virtuous among women. A king abandons rare happiness without conflict or trouble. Why do you neglect such a beloved, virtuous man, O chaste one?” Narada continued, drawing comparisons to the sacred unions of the cosmos: “Just as Lakshmi is with Lakshmi’s Lord, just as Radhika is with Krishna, just as the earth is with Varaha, just as Menā is with Himalaya, just as Rohini is with the moon, just as Rati is with Kama, O chaste one, just as Ahalya is with Gautama, and Devahuti is with Kardama, just as Dakshina is in the sacrifice, just as Svaha is with the fire, just as Devasena is with Skanda, and Mūttī is with Dharma, O chaste one.” Thus, in the presence of wisdom and devotion, the truths of purity, union, and virtue were spoken, echoing through the sacred forest.