Acharya Prashant responds to a question about the argument that it is a woman's natural duty to become a mother. He begins by questioning the concept of "natural law," stating that nature does not have laws but processes. The laws of nature, he explains, apply to inanimate objects, not to conscious beings. Using the example of a ball, he demonstrates that while an inanimate object is bound by physical laws like gravity, a conscious human being is not. He argues that humans have already transcended nature in many ways, such as wearing clothes, living in houses, and having language, none of which are natural. He humorously suggests that if one wants to follow nature, they should behave like animals, who greet each other by sniffing hindquarters, and that no animal in nature marries. He dismisses the argument that nature has given women a uterus to bear children, pointing out that this is a selective and self-serving interpretation of nature used to exploit women. Further, Acharya Prashant addresses the idea that procreation is a woman's creative power. He refutes this by stating that this is not creation but procreation, a biological process that even animals and madwomen can undergo. He asserts that true creativity is something else entirely, exemplified by figures like Buddha, Socrates, Galileo, and Bruno, who gave their lives for truth. He argues that the glorification of motherhood as the ultimate creativity is a way to keep women confined. He points out the hypocrisy of societies that, on one hand, claim women naturally want to be mothers, and on the other, offer financial incentives and medals to encourage them to have more children for nationalistic purposes. This, he says, is a form of exploitation. Responding to the concern that a child born in a lab would have no family, Acharya Prashant questions the definition of family based solely on blood relations. He cites examples like Kabir Saheb, who sang of the whole world being his family, and the relationship between Shri Krishna and Yashoda, which was not biological. He also refers to the Mahabharata, where Kunti showed more concern for Nakul and Sahdev (sons of her co-wife Madri) than her own sons, and the Ramayana, where Ram's relationship with his biological mother Kaushalya is contrasted with his relationship with his stepmother Kaikeyi. He emphasizes that relationships are not defined by blood but by love and spirit. He concludes by referencing an anecdote where a husband fears his wife reading the book "Woman: The Flight of Liberation," because it might break their home. Acharya Prashant says this fear arises only in a weak man whose home is built on a fragile foundation of deception, which cannot withstand the storm of truth.