As the discourse continued, a profound dialogue unfolded between a mendicant and a Śūdra. The mendicant spoke first, warning the Śūdra that he would witness the deep sorrows of his own kin—sorrows bound to the cycles of birth and death—and would constantly see, with his own eyes, the inevitable fate that awaits all the dead. Therefore, the mendicant urged him, he should quickly seize the opportunity to enjoy fortune untainted by suffering, for such incomparable prosperity and heroism are marvels in the worlds and the highest of blessings. But the Śūdra replied with humility, “I have no desire for wealth. Riches are but a snare in worldly existence; once entangled, a mortal cannot attain liberation again. Listen to the faults of wealth in this world and the next: it brings fear of thieves, of relatives, of kings, and even of tax collectors. All mortals, driven by greed, become intent on killing—like beasts, fish, and birds. How, then, can wealth ever bring happiness to those who possess it? Wealth brings about the end of life and is the cause of misfortune; it is the beloved abode of Time and the root of ruin.” The mendicant countered, “But whoever has wealth, has friends; whoever has wealth, has relatives. Family, character, learning, beauty, enjoyment, fame, and happiness—all follow wealth. But for one deprived of wealth, and bereft of children and wife, how can there be friendship, how can there be righteousness, and what is the purpose of life for the destitute? Charity, sacrifices, the maintenance of sacred ponds, and gifts that lead to heaven—all these are impossible for the penniless. For one who has nothing, even the observance of vows, the protection of religious duties, the hearing of dharma, and pilgrimages to ancestral shrines cannot be accomplished. Likewise, curing disease, gathering wholesome food and medicine, self-protection, and victory over enemies all depend on resources. For women too, livelihood is gained through wealth; and for beings of past, present, and future, both good and bad deeds are shaped by it. Therefore, whatever is enjoyed by one with abundant wealth comes as it will, and by giving, you will soon attain heaven.” The Śūdra responded, “True observance of vows is through absence of desire, pilgrimage is through absence of anger, compassion is equal to recitation, purity, and contentment is itself wealth. Non-violence is the highest achievement, gleaning is the best livelihood, eating vegetables is like nectar, and fasting is supreme, O scorcher of foes. Contentment is my great enjoyment, my great charity, my gold coin; other men’s wives are like mothers to me, and others’ wealth is like clods of earth. Other men’s wives are like serpents; this is my universal sacrifice. Therefore, I do not accept her—truly, truly, O treasure of virtues. It is better to avoid mud from a distance than to try to wash it off.” As these words were spoken, a wondrous event occurred: a shower of flowers fell from the heavens, covering the Śūdra’s head and body. All the gods rained flowers upon him, divine drums resounded, and the Apsarases danced in joy. The Gandharvas sang, and an aerial chariot descended from the sky. The hosts of gods addressed him, saying, “Ascend this chariot. Having reached the world of truth, enjoy pleasures like Indra; even then, the time for enjoyment will be measured, O righteous one.” Hearing this, the Śūdra asked in amazement, “How has this man, who is without possessions, gained such knowledge, conduct, and speech? Is he Hari, or Hara, or Brahmā? Or is he Śakra, or Bṛhaspati? Or has Dharma himself come here in person, deceiving me?” Then the mendicant, smiling, revealed himself: “To test your righteousness, I, Viṣṇu, have come here.” He blessed the Śūdra, saying, “Ascend to heaven in this celestial chariot with your family, O great sage; and by my grace, you all shall always possess youthful vigor. You shall attain endless fortune, O most wise one, adorned with divine ornaments and resplendent in celestial garments.” Thus, they swiftly ascended to heaven, surrounded by all their relatives. In this way, O best of twice-born, those who renounce greed ascend to the heavens. Tuladhara, steadfast in truth and righteousness, whose conduct is unknown to those born in distant lands, was likewise wise. There is none equal to Tuladhara, established in the world of the gods; therefore, you too, O lord of the earth, go to heaven along with him. Whoever among mortals hears this tale, established in all dharmas, all the sins accumulated over many births are destroyed at that very moment. By merely reciting this once, one obtains the fruit of all sacrifices; before the worlds, O brahmin, one attains the honor of the gods. The Blessed Lord then spoke: “The greatness of the non-harming one is unbearable even to the worlds; having conquered desire for another’s wife, he became victorious over all. Even for the wise, for sages, for celibates, for gods, asuras, and humans, it is difficult to accomplish; he attained an equality that is hard to reach. By nature, who among men is able to conquer desire, O brahmin, except the non-harming one? He alone is the conqueror of the world. Because of the abduction of Ahalya, the lord of the gods was marked with stigma; but again, by the goddess’s grace, he became renowned as the thousand-eyed one. This is known throughout the world and the three realms, among all beings, moving and unmoving.” The twice-born then asked, “How did the abduction of Ahalya by the god of gods occur, O Lord? How did the lord of the gods, the thousand-eyed one, come to be marked with such a stigma? No other god has ever received such a mark; how did the king of the gods obtain it? I wish to hear in truth about this painful deficiency among the gods.” The Blessed Lord replied: “Long ago, the great-minded lord of the world gave his self-born daughter joyfully to Gautama, in the presence of the guardians of the world. Then, among the guardians of the world, whose minds were seized by love, the lord of Sachi was afflicted, as if by a thorn in his heart. Surpassing the other guardians, the splendidly adorned and beautiful one was given to the brahmin as a jewel; or what else could I do? Thus thinking, while she was in the bloom of youth—” And so, the story continues, illuminating the profound consequences of desire and the supreme virtue of non-harming and contentment.