The sage spoke with deep earnestness, addressing his father: “O revered one among Brāhmaṇas, understand that I am not born from a womb—what attachment could I possibly have to such a birth? Even in the future, I have no desire to enter a womb again. Why would I seek the fleeting pleasures of the body, which are but excrement, when the wondrous joy of the Self is mine? One who delights in the Self is never overwhelmed by greed. In the beginning, I studied the Vedas and explained them to you; yet, they are filled with violence and lead only to ritual actions. Even Bṛhaspati, the guru of the gods, was attained by me, but he too is caught in the ocean of household life. His heart, seized by ignorance, cannot save others—just as a physician afflicted by disease cannot truly heal another. In the same way, a householder acting as a guru for one seeking liberation is a contradiction. Having bowed to my guru, I have come to you, O father. Save me, who am afraid of the serpent of worldly existence, by imparting the knowledge of truth. In this terrible world, our wandering is ceaseless, like the sun moving across the sky, never finding rest, neither by day nor by night. What happiness is there in worldly life, father, 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 no better than fools; they are like dogs, donkeys, and pigs. Having attained the rare human birth and studied the sacred texts, if one still remains bound in worldly existence, who among humans can ever be freed? There is no greater marvel than this: a person attached to children, wife, and home is praised as wise. He alone is truly wise and intelligent—he alone has mastered the scriptures—who is not afflicted by the three qualities of Māyā in worldly life. What use is there in pointless study, which only strengthens bondage? One should quickly recite that which liberates from the bonds of existence. Because it binds a person, it is called a house. Where is happiness to be found in a prison of bondage? Therefore, father, I am afraid. Those who are ignorant, dull-minded, and deceived by fate, even after attaining human birth, again enter into bondage.” Vyāsa, the father, 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—he too can 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, my 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 indeed 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 Viśvāmitra 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 from that union, Śakuntalā, his virtuous daughter, was born. Seeing Kali, the daughter of a fisherman, my own father Parāśara, struck by the arrows of desire, took her as she stood by the boat. Even Brahmā, seeing his own daughter, afflicted by the five arrows of desire, ran after her, but was stopped and rendered unconscious by Rudra. Therefore, you too, O auspicious one, follow my beneficial advice: take a maiden of good family as your wife and adhere to the path of the Vedas.” But the son replied with firm resolve: “I will not establish a household, Father, for it always brings sorrow; it is like a snare, perpetually binding all embodied beings. Where, Father, is happiness to be found among those troubled by anxiety for wealth? The greedy torment the poor, and even one’s own people cause suffering. Even Indra is not happy, nor is the detached mendicant; who else in this world, possessing the riches of the three realms, could be so? Seeing the ascetic suffering, Maghavan himself became distressed; the lord of heaven creates many obstacles for him. Even Brahmā is not happy, nor is Viṣṇu, though he has obtained delightful Lakṣmī; he constantly experiences distress in battles with the demons. Even the prosperous Lord of Lakṣmī undertakes great efforts and performs arduous austerities; for whom, then, is abundant happiness found? Even Śaṅkara is always unhappy, this I know; he continually practices austerity and wages war against the demons. The wealthy, though greedy, never sleep happily; how then, Father, can the poor man ever attain happiness? Even knowing, O fortunate one, that a son is born of your own strength, you would consign him to this dreadful world, which always brings sorrow.” Thus, the son and father, each with deep conviction, expressed their understanding of the path to liberation and the true nature of worldly life.