As the wise sage Vyāsa gazed upon his son Śuka, he spoke with heartfelt longing, “My dear Śuka, by becoming a householder, make me happy. Fulfill this great hope of mine, O wise one.” Vyāsa’s words were filled with emotion, for he remembered the extraordinary circumstances of his son’s birth. “Having performed severe austerities, you were born without a mother, O son with a divine form. Protect me, your father, Śuka.” At that very moment, Śuka arrived. Though he was a soul naturally detached from worldly things, his devotion to his father was deep and unwavering, for to Śuka, his father was as dear as his very self. Śuka gently replied, “Why do you speak thus, O knower of dharma, O Vedavyāsa, O wise one? Please instruct me truly, your disciple. I am ready to carry out your command.” Vyāsa’s voice was earnest as he explained, “For your sake, my son, I performed austerities for a hundred years. With great hardship and by earnestly propitiating Śiva, you were granted to me. I will obtain wealth for you from the king; enjoy happiness, O most wise one, now that you have reached the prime of youth.” Śuka, ever thoughtful, asked, “What happiness in this human world is truly free from affliction? Tell me, father. The wise do not call that happiness which is tainted by suffering. If I take a wife, O most fortunate one, I will become subject to her will. What happiness is there for one who is dependent, especially one conquered by a woman? One bound by iron or wooden restraints may sometimes be freed, but one bound by children and wife is never released. “This body, father, is born of filth and urine, and so too is a woman’s body. O best of Brāhmaṇas, what wise person would wish to take delight in that? I am not born from a womb, O sage among Brāhmaṇas; what attachment could I have to the womb? Even in the future, I do not desire birth from a womb. Why would I desire the pleasure of excrement, abandoning the wondrous joy of the Self? One who delights in the Self does not become excessively greedy. “I first studied the Vedas and explained them to you, but they are filled with violence and lead to the path of ritual action. Even Bṛhaspati, the great guru, has been attained, but he too is sunk in the ocean of household life; his heart seized by ignorance—how can he save others? Just as a physician afflicted by disease treats the illness of others, so too is a householder as a guru for one seeking liberation—a contradiction. “Having bowed to my guru, I have come to you; save me, who am afraid of the serpent of worldly existence, by the knowledge of truth. In this terrible world, wandering is like the movement of the sun in the sky—there is no rest at any time, just as for the sun day and night. What happiness, father, is there in worldly life apart from inquiry into one’s true nature? The happiness of fools is like the pleasure of worms in filth. “Those who study the Vedas and scriptures but remain attached to worldly life are not superior to fools; they are like dogs, donkeys, and pigs. Having attained the rare human birth and studied the Vedas and scriptures, if one is still bound in worldly existence, who among humans can be freed? There is no greater wonder or marvel in the world than this: a person attached to children, wife, and home is praised as a wise man. He who is not afflicted in worldly life by the three qualities of Māyā—he is wise, he is intelligent, he has truly mastered the scriptures. What is the use of pointless study, which only strengthens bondage? One should quickly recite that which liberates from the bonds of worldly existence. “Because it binds a person, it is called a house. Where is happiness in a prison of bondage? Therefore, father, I am afraid. Those who are ignorant, dull-minded, and deceived by fate, after attaining human birth, again enter bondage.” Vyāsa listened patiently and then replied, “The house is not a prison, nor is it the cause of bondage. One who is freed in mind, even while living as a householder, is liberated. A householder who acquires wealth lawfully, acts according to the Vedic injunctions, performs rites, speaks truth, and is pure, can also be liberated. “Brahmacharins, ascetics, forest-dwellers, and those observing vows always approach the householder after midday. Those established in righteousness assist householders with faith, by giving food, with truthful speech, and generosity. No higher dharma than the householder’s is seen or heard, even by teachers like Vasiṣṭha and other wise ones who have followed it. “O fortunate one, what is unattainable for one who acts according to the Vedas? Heaven, liberation, or noble birth—whatever is desired, that is attained. Those who know dharma say one should move from one stage of life to another. Therefore, establish the sacred fire and perform your duties diligently. Satisfy the gods, ancestors, and humans according to the rules, O son. Beget a son, knowing dharma, and establish him in the householder’s stage. After leaving the house and going to the forest, you should undertake the highest vow, enter the forest-dweller’s stage, and then renunciation thereafter. “O fortunate one, the senses are certainly intoxicating, and the five, along with the mind, are exceedingly difficult to restrain without a wife. Therefore, O wise one, one should marry for victory over them; in old age, one should undertake austerity—this is the teaching of scripture. “Even Vishvāmitra performed extremely difficult austerities for three thousand years, fasting and mastering his senses. Yet, the great ascetic, though powerful, was deluded in the forest by Menakā, and Shakuntalā, his virtuous daughter, was born from that union. Seeing Kali, the daughter of a fisherman, my father Parāśara, struck by the arrows of desire, took her while she was standing by the boat. Even Brahmā, seeing his own daughter, afflicted by the five arrows of desire, ran after her, but was stopped and made unconscious by Rudra.” Thus, between father and son, the profound truths and challenges of worldly life and renunciation were honestly and lovingly discussed, each seeking the highest good for the other.