12.308
Yudhishthira said.
O best royal sage of the Kurus, please tell me: who, without abandoning the householder's life, has attained the principle of liberation through discipline and intellect? (12-308-1)
O grandsire, tell me also that which is the supreme renunciation, as this self is renounced, and as one whose self is renounced, and who attains the supreme liberation. (12-308-2)
Bhishma said.
Here too, O Bhārata, they recount this ancient story: the conversation between Janaka and Sulabhā. (12-308-3)
Once, there was a king who had attained the fruit of renunciation; he was Janaka of Mithila, known as Dharmadhvaja. (12-308-4)
He, having established tradition in the Veda, the scripture of liberation, and his own treatise, ruled this earth with his senses restrained. (12-308-5)
O lord of men, in the worlds, other men, having heard of his good conduct from the wise knowers of the Veda, desire (to emulate) it. (12-308-6)
Then, in that age of righteousness, Sulabhā, a female mendicant who had practiced the discipline of yoga, wandered alone upon the earth. (12-308-7)
As she wandered, the lord of Mithila heard, here and there, the teachings about liberation being spoken by the tridaṇḍins. (12-308-8)
She, after hearing the very subtle story and doubting its truth, thinking 'not this', upon seeing, developed a resolve regarding Janaka. (12-308-9)
Then she, leaving her previous form through the power of yoga, took on another unsurpassed form with flawless limbs. (12-308-10)
The lotus-eyed, beautiful-browed lady went to the city of the Videhas with the speed of a missile, in the time it takes for an eye to blink. (12-308-11)
She reached the beautiful city of Mithilā, teeming with prosperous people, and, under the pretext of mendicancy, saw the king of Mithilā. (12-308-12)
The king, upon seeing her extraordinary delicateness and form, wondered, 'Who is this? Whose daughter is she? From where has she come?' and became filled with astonishment. (12-308-13)
Then, after welcoming her and offering an excellent seat, he honored her by washing her feet and also satisfied her with excellent food. (12-308-14)
Then, after eating and being pleased, the female mendicant incited the king, who was surrounded by his ministers and all those learned in commentaries, in their midst. (12-308-15)
O king, the knower of yoga, with doubt as to whether liberation in virtues is easily obtained or not, entered (the state) by essence. (12-308-16)
She joined the rays of his two eyes with her own rays and, about to impel him, bound him with yogic bonds. (12-308-17)
King Janaka, also smiling, noticing her feeling, accepted it with feeling, the best of kings. (12-308-18)
Let this dialogue be heard in one seat: among umbrellas and similar objects, for the one who is freed, for the freed woman, and in the tridaṇḍaka (three-staffed staff). (12-308-19)
The king asked her, "O revered lady, where has this conduct been performed, where will you go, whose are you, and from where have you come?" (12-308-20)
Goodness is not attained merely by learning, age, or birth; therefore, among these, the higher should be understood in the company of the good. (12-308-21)
Know me to be completely free from distinctions such as umbrella and others; but I wish to honor you, for you are worthy of respect and are indeed regarded as such by me. (12-308-22)
And from which I formerly obtained this special knowledge; whose speaker in liberation is none other; that also, hear from me. (12-308-23)
I am the highly esteemed disciple of the venerable, very great-souled mendicant Pañcaśikha, who is of the lineage of Parāśarya. (12-308-24)
One who has proceeded in the knowledge of Sāṅkhya, in Yoga, in the conduct of kings, and in the threefold dharma of liberation in this, with all doubts removed. (12-308-25)
He, having wandered here according to the path prescribed by the śāstra, had happily stayed with me for four months in the past. (12-308-26)
By him, the chief of Sāṅkhya, who truly understood the meaning well, I was made to hear about the threefold liberation, and I was not shaken from the kingdom. (12-308-27)
I, having become that, freed from all passion, move alone established in the supreme state, having transcended all threefold activities related to moksha. (12-308-28)
Dispassion is again the supreme means to this liberation. It is from knowledge alone that dispassion arises, and by that, one is liberated. (12-308-29)
Through knowledge, one makes effort; through effort, the great is attained. That accomplishment which is beyond age is for the liberation from the great duality. (12-308-30)
This supreme understanding has been attained by me: freedom from dualities. Here itself, by acting with delusion gone and free from attachment. (12-308-31)
Just as a field that has become soft and soaked with water produces a sprout, so too does the action of men produce rebirth in the same way. (12-308-32)
Just as a roasted seed, whether placed on a pot or anywhere else, even if it obtains the conditions for sprouting, does not sprout because it has lost its seed-nature. (12-308-33)
In the same way, by the venerable one, by that mendicant who spoke about the crest-lock, knowledge was made seedless for me, so that it does not arise in the sense-objects. (12-308-34)
He does not become attached to anything, neither to misfortune nor to possessions; nor does he delight in these, because passion and fault are futile. (12-308-35)
Whoever anoints my right arm with sandalwood and my left with fragrant substance, and marks both together, both are mine. (12-308-36)
I am happy, having attained my goal, regarding clod, stone, and gold as equal, freed from attachment, established in the kingdom, and distinguished among others by the tridaṇḍin ascetics. (12-308-37)
Indeed, in the context of liberation, the former great sages have recognized three kinds of steadfastness: knowledge that transcends the world, and the complete renunciation of all actions. (12-308-38)
Some people who are knowers of the science of liberation speak of steadfastness in knowledge; in the same way, other ascetics who perceive subtlety speak of steadfastness in action. (12-308-39)
Having given up both knowledge and action, this third state is called so by the great-souled one. (12-308-40)
In restraint and observance, in hatred, desire, acquisition, pride, hypocrisy, and also in affection, they are similar to their relatives. (12-308-41)
If liberation is attained by someone through knowledge among tridaṇḍa and similar objects, then why would it not be so among umbrellas and similar possessions, if the cause is the same in their acquisition? (12-308-42)
Whatever the purpose of anyone here is, by whatever means, each person relies on that particular thing; everyone depends on their own possessions. (12-308-43)
Even one who, seeing faults, leaves household life for another āśrama, abandoning one and accepting another, is not freed from attachment. (12-308-44)
By what reason are royal sages, mendicants, and teachers released in sovereignty, in equality, and in the nature of restraint and favor? (12-308-45)
Now, even in the sovereignty of truth, it is only by knowledge here that one is liberated; are not those who are established in the supreme state liberated? (12-308-46)
Wearing ochre robes, shaving the head, carrying a threefold staff, and a water-pot—these external emblems, when taken to excess, are not means to liberation; this is my opinion. (12-308-47)
Even if the sign is true in this case, only knowledge here is the cause. For liberation from suffering here, the mere sign is useless. (12-308-48)
Now, or, having noticed the weakening of pain in the sign, one forms a thought; but is not that very common meaning observed in things like umbrellas and the like? (12-308-49)
Liberation does not exist in non-possession, nor is there bondage in possession; in both possession and non-possession, the creature is released by knowledge. (12-308-50)
Therefore, in matters of dharma, artha, and kāma, as well as in the acquisition of a kingdom, and in all places of bondage, know that it is situated in the state of bondage. (12-308-51)
The fetter made of kingdom and sovereignty, the bondage rooted in affection, has here been severed by me with the sword of renunciation sharpened on the stone of liberation. (12-308-52)
O mendicant woman, I, having thus gone, am liberated, born and remaining in you. Indeed, your description is not true; listen, I shall speak that which is mine. (12-308-53)
Your delicateness, form, excellent body, and age—all these are subject to rule; thus, there is doubt. (12-308-54)
And also, whatever inappropriate action of this sign of yours, whether this one is released or not, thus, from this, my possession is overcome. (12-308-55)
There is no threefold discipline either for one joined with desire or for the liberated. If this is not protected by you, there is no concealment or protection for the liberated. (12-308-56)
And from taking refuge in my side, listen to this, which is your transgression; by the nature of the one who seeks refuge, my prior acceptance applies. (12-308-57)
By whom was your entrance made into my kingdom and city thus? Or by association with whom have you entered my heart? (12-308-58)
You are the chief among the foremost of the classes, a brāhmaṇa woman; I am indeed a kṣatriya. There cannot be a union between us two; do not cause a mixture of castes. (12-308-59)
You dwell in the duties of liberation within the household āśrama, and I too am in the āśrama. This second mixing of āśramas is also very difficult for you. (12-308-60)
Whether of the same lineage or not, neither knows you nor do you know me. The third mixture of lineages arises from one of the same lineage entering yours. (12-308-61)
Now, if your husband is alive but has gone away or is somewhere else, then intercourse with another's wife, who is not to be approached, is said to be the fourth cause of the confusion of dharma. (12-308-62)
Thus, you are deciding upon these improper acts out of desire for action, being either joined by ignorance or again by false knowledge. (12-308-63)
Now, even if you are independent and here by your own fault or by someone else; if you have heard anything, all that has become useless. (12-308-64)
This is another, the third, which destroys the contact with the state for you. The sign of the wicked woman is observed, which should be declared as revealed. (12-308-65)
Your intention for victory is not directed at me alone; even this entire assembly of mine, which you wish to conquer, is included as well. (12-308-66)
Thus, indeed, in this way, you again direct your own sight for the obstruction of my side and for the promotion of your own side. (12-308-67)
She, overcome by her own impatience, and you, deluded by the pride of prosperity, again create the weapon of yoga, which is like poison and nectar combined in one. (12-308-68)
For two who desire, the union of woman and man is like nectar; but for one who is not attached, the lack of union is a fault like poison. (12-308-69)
Do not interfere; understand well and follow your own scripture. This inquiry has indeed been made by you for my liberation, not otherwise. You should not hide from me anything that is concealed within me. (12-308-70)
If you, by your own purpose or for another king, are concealing that truth in the assembly, you should not hide it from me. (12-308-71)
One should never approach the king or a twice-born falsely in any way; nor should one kill a woman endowed with womanly qualities, for these acts are indeed wrongful. (12-308-72)
For kings, strength truly lies in sovereignty; for those who know the Veda, their strength is the Veda; for women, beauty, youth, and good fortune are their unsurpassed strength. (12-308-73)
Therefore, one who desires their own purpose should approach these strong ones with straightforwardness; for non-straightforwardness indeed leads to destruction. (12-308-74)
Therefore, you ought to truly speak of her birth, learning, conduct, disposition, and nature, as well as the duty in her coming. (12-308-75)
Sulabhā was not disturbed by the king's unpleasant, inappropriate, and illogical words. (12-308-76)
But Sulabhā, of beautiful appearance, in the presence of the king, after his statement, then proceeded to speak an even more beautiful speech. (12-308-77)
That which is free from the nine and also the other nine faults, from defects of speech and intellect, is meaningful, and endowed with eighteen qualities. (12-308-78)
O king, it is said that a sentence consists of these five categories of meaning: subtlety, number and order (both), decision, and purpose. (12-308-79)
Hear the good characteristics such as subtlety and others, one by one, of the meanings of these, as they are moved by the objects, from the words and sentences. (12-308-80)
Knowledge exists in the knowables, in their distinctions, according to their non-difference. There, the superior intellect is considered to be that subtlety. (12-308-81)
The measure of faults and qualities should be separately considered and counted, having some specific purpose in mind. (12-308-82)
People who are knowers of sentences call the connection of what is to be spoken before and after, and what is intended to be expressed, as a sentence in sequence. (12-308-83)
Especially in matters of righteousness, wealth, desire, and liberation, when a promise is made and at the end of the statement it is said, "this is that," that is considered the decision. (12-308-84)
Wherever, O king, the intensity of desires, aversions, existences, and sufferings arises, the conduct that exists there is considered to be the purpose. (12-308-85)
O king, listen to my statement, which unites all these subtle and other points as previously stated, into one meaning. (12-308-86)
I shall explain to you the supreme, which has an established meaning, is not different in meaning, is not deviated, is not excessive, is not unclear, and is not doubtful. (12-308-87)
It should not be connected with heavy syllables, nor spoken with the face turned away; it should not be untrue, nor opposed to the three aims of life, nor should it be unrefined. (12-308-88)
There is nothing deficient, harsh in wording, improperly expressed, nor is there any remainder left by alternative means, nor anything done without cause or reason. (12-308-89)
I will not speak in any way out of desire, anger, fear, greed, misery, unworthy conduct, shame, compassion, or pride. (12-308-90)
O king, when the speaker, the listener, and the sentence are all without defect and are in harmony with the intention to express, then the meaning becomes clear. (12-308-91)
But when, in the act of speaking, the speaker despises the listener and speaks either for his own benefit or for another's, then the statement does not succeed. (12-308-92)
Now, if a man, abandoning his own interest, speaks for the sake of another, doubt arises in that statement, and that too is considered faulty. (12-308-93)
But, O king, the one who as a speaker expresses the meaning that is not opposed to either the listener or himself—he alone is the true speaker, not the other. (12-308-94)
O king, with an undistracted and attentive mind, you are worthy to listen to this statement, which is endowed with the excellence of speech and has that purpose. (12-308-95)
You have questioned me, asking, "Who are you? Whose are you? From where?" O king, listen with full attention to this answer. (12-308-96)
O king, just as lac, wood, sand particles, and drops of water are closely united, so too is the origin of living beings in this world. (12-308-97)
Sound, touch, taste, form, and smell—the five senses—along with ten distinct selves, are joined together like lac and wood. (12-308-98)
And thus, it is determined that there is no injunction whatsoever for these. For each one here, knowledge does not exist either in oneself or in another. (12-308-99)
The eye does not know eye-ness, nor does the ear exist in the self. In the same way, by separation, they do not exist mutually. When joined together, they are not produced, just as here water and dust particles (do not arise together). (12-308-100)
External objects depend on qualities; hear those also from me. Form, the eye, and light are the three causes of vision. Just as it is here, so also in other cases, in knowledge and in objects of knowledge, there are causes. (12-308-101)
Between knowledge and the knowable, there is another attribute called the mind, by which one discerns, with certainty, what is good and what is not good. (12-308-102)
The twelfth, however, is another quality there called intellect; it is remembered as that by which one determines, among things to be known that are preceded by doubt. (12-308-103)
Now, in the twelfth chapter, there is another quality called sattva; by which a creature is inferred to be of great or little sattva. (12-308-104)
The knower of the field is also considered another, the fourteenth quality there; it is that by which one thinks "this is mine" and yet does not think so. (12-308-105)
Now, O king, the fifteenth quality, another one, is considered there; here, the combination of the group of parts separately is described. (12-308-106)
But indeed, the sixteenth quality there is called 'aggregate'. Form and manifestation—these two qualities are supported in that. (12-308-107)
Happiness and sorrow, old age and death, gain and loss, the dear and the not dear—these are called the nineteenth pairing of opposites. (12-308-108)
Beyond the nineteen, time is known as another quality; thus, understand this twentieth as the origin and dissolution of beings. (12-308-109)
This is the twentieth aggregate, namely the five great elements; and the states of existence and non-existence, and two other illuminating qualities. (12-308-110)
Thus, in this way, there are twenty and seven qualities that are remembered. Rule, purity, and strength—these three are the supreme qualities. (12-308-111)
Twenty-one and ten parts are enumerated as remembered; where all of these exist together, that is remembered as the body. (12-308-112)
Someone desires the unmanifest nature of these parts, while another, who perceives only the gross, sees only the manifest of these likewise. (12-308-113)
Those who contemplate on the self see the nature of all beings as unmanifest, manifest, dual, or fourfold. (12-308-114)
This primordial nature, which was unmanifest, has become manifest in parts. I, you, O king, and all other embodied beings are that.
The states such as drop placing, which originate from semen and blood, by the descent of which, the embryonic mass called 'kalala' is formed. (12-308-116)
From the embryonic mass arises the tumor; the muscles also originate from the tumor. From the muscles, the skin is produced, and from the limbs, the nails and hairs arise. (12-308-117)
O Maithila, when a living being is born in the completed ninth month, name and form arise; gender as woman or man is determined by the characteristics. (12-308-118)
But when that form, just born with coppery-nailed fingers, is seen, having attained the form of childhood, it is not perceived by appearance. (12-308-119)
Youth comes only after childhood, and old age only after youth; in this sequence, the earlier stage is never attained again. (12-308-120)
The differentiation of parts with distinct meanings occurs at every moment in all beings; however, due to their subtlety, it is not perceived. (12-308-121)
O king, the origin of these is not perceived, nor is their source; just as in each state, the movement of a lamp's flame is like that. (12-308-122)
Even for him, possessing such power, like a good horse running, who in all the world, unceasingly, can know from where or not, or from where? (12-308-123)
To whom does this belong, or to whom does it not belong? From where does knowledge arise, or from where does it not arise? What connection is there among beings, even by their own parts here? (12-308-124)
Just as fire arises from the suns, from the jewel, and from the herbs, in the same way, living beings also arise from the combination of parts. (12-308-125)
Just as you perceive the self by the self within yourself, in the same way, why do you not see the self in another by the self? If you determine equality in the self and in another. (12-308-126)
Then, O Maithila, why do you ask me, 'Who are you? Whose are you?' For one who is liberated from dualities, the notions 'this is mine, this is not' do not exist. What is the purpose of such questions as 'Who are you? Whose are you? From where?' (12-308-127)
O king, what has anyone done, whether with enemy, friend, neutral, in victory, in alliance or hostility, that is truly free from all characteristics? (12-308-128)
He who does not know the sevenfold manifestation of the three aims (dharma, artha, kāma) in actions here, and is attached to the three aims—what is the characteristic of liberation in him? (12-308-129)
If one does not have equal vision towards the dear and the not dear, the weak and the strong, what sign of liberation can there be in such a person? (12-308-130)
O king, any pride that may arise in you regarding liberation, while you are not yet liberated, should be restrained by your friends, just as the madness of the deranged is restrained by medicines. (12-308-131)
O subduer of enemies, having observed those various places of attachment, one should discern with the self, by the self, what in that is the characteristic of liberation. (12-308-132)
Hear from me about these other subtle association-places, some of which, having resorted to liberation, are fourfold in their activities. (12-308-133)
He who truly rules this whole earth under a single sovereignty, he alone is the king and dwells in the city. (12-308-134)
In that city, he occupies only one house. In the house, at night, there is only one bed where he lies down. (12-308-135)
Here, half of his bed is first occupied by the woman; thus, by this association, only the result is attained here. (12-308-136)
In the same way, with regard to enjoyments, food, coverings, and measurable qualities, one should consider both restraint and favor. (12-308-137)
A dependent king is always entangled even in small matters; in situations of alliance and conflict, how can there be independence for the king? (12-308-138)
He is always dependent among women and in amusements; so how can there be any independence for him in counsel or in the assembly of ministers? (12-308-139)
When you command others, then his independence is said to exist; but being helpless, he is made to act there, being situated in that quality. (12-308-140)
One who wishes to sleep does not get to sleep because of people seeking work; even when permitted to sleep on the bed, he is awakened helplessly. (12-308-141)
One is told, "Bathe, take, drink, eat, offer oblations to the fires, worship," and so on; "speak, listen," and so forth; being helpless, he is made to act by others. (12-308-142)
Men constantly approach and approach him and beg, but the wealth-guarding great man is not able to give. (12-308-143)
In giving, there is indeed loss of treasury for him, and enmity also for one who does not give; but in a moment, faults causing detachment arise for him. (12-308-144)
A king suspects wise, brave, and wealthy people even if they are together in one place. Even when there is no danger, those who are always close to the king are always treated with suspicion and fear. (12-308-145)
Whenever these kṣatriyas, as I have declared, become corrupted, then indeed fear arises from them; see what kind it is. (12-308-146)
Everyone is a king in his own house; everyone is a householder in his own house. By exercising restraint and favor, Janaka is equal to other kings. (12-308-147)
Sons, wives, the self, treasure, friends, and accumulations are all, in fact, common to others; these are shared by others due to various causes. (12-308-148)
The country is destroyed, the city is burnt, the chief elephant is dead; yet among the common people, one is tormented by false knowledge. (12-308-149)
He is not freed from mental sufferings arising from desire, aversion, and pleasure, nor from head-diseases and other illnesses, and likewise from calamities. (12-308-150)
Afflicted by those conflicts and suspicious on all sides, he rules a kingdom with many adversaries, counting the nights. (12-308-151)
That kingdom, which has little happiness, excessive suffering, and is without essence—who would desire it? Having attained peace, who would seek a kingdom? (12-308-152)
O king, that which you consider as 'this is mine'—this city, kingdom, army, treasury, and ministers—are these truly yours or not? (12-308-153)
O king, the kingdom is said to be a combination of seven limbs: friend, minister, fort, kingdom, punishment, treasury, and king. (12-308-154)
In this seven-limbed kingdom, which stands like a three-staffed entity, all are endowed with mutual qualities; who, by what quality, is superior to whom? (12-308-155)
At various times, indeed, a particular part is distinguished; that by which an action is accomplished is considered as preeminent. (12-308-156)
O best of kings, this tenfold group, composed of the seven limbs and three other aggregates, when united, enjoys the kingdom just like a king. (12-308-157)
And the king who is greatly enthusiastic and devoted to the kṣatriya-dharma should be satisfied with one-tenth part; then another (king) with ten times less. (12-308-158)
There is no exceptional king; there is no kingdom without a king. If there is no kingdom, how can there be righteousness? If there is no righteousness, how can there be the supreme? (12-308-159)
Even here, the supreme duty, which purifies both king and kingdom, is such that for one whose offering is the earth itself, the horse-sacrifice does not exist. (12-308-160)
O Maithila, I am capable of speaking of these actions and kingdom-sorrows by the hundreds or even by the thousands. (12-308-161)
I have no attachment even to my own body, so how could I have any in acquiring others? You should not speak of me, who am liberated in this way, in such a manner. (12-308-162)
Indeed, you have truly heard the entire doctrine of liberation from Pañcaśikha, complete with its means, its Upaniṣad, its appendages, and with certainty. (12-308-163)
O king, for one who is free from attachment and stands having overcome the bonds, how can there be attachment again in distinctions such as umbrellas and the like? (12-308-164)
What you have heard, I think, is not truly heard; or perhaps what you have heard is false; or else, what appears to be heard is something different that you have heard. (12-308-165)
Now, you are established in these worldly designations. You are bound by attachment and obstruction, and are considered natural by me. (12-308-166)
Indeed, the entry by essence which I made into you—what harm is there to you in that, if you are completely liberated? (12-308-167)
Indeed, this is the rule among the dharmas of ascetics: dwelling in solitude. By causing solitude to be inhabited, and by me, what and whose has been defiled? (12-308-168)
O king, I do not touch you with my hands, nor with my arms, nor with my thighs or feet, nor with any other limbs of my body, O sinless one. (12-308-169)
One who is born in a great family, who is modest and farsighted, should not speak in an assembly about what has been done mutually, whether it is good or bad. (12-308-170)
The Brāhmaṇas, these teachers, and likewise the ministers who are the best among teachers, and you also, are teachers of these; thus, there is mutual respect among one another. (12-308-171)
Therefore, having considered in this way and examined what should and should not be spoken, you should not speak about the union of woman and man in the assembly. (12-308-172)
O Maithila, just as water placed on a lotus leaf stays on that leaf without touching it, in the same way I shall live with you, remaining untouched. (12-308-173)
If, even without touching, you know any touch of mine, how has the knowledge done without seed become yours by that monk here? (12-308-174)
He has fallen from householdership, and you, not having attained the difficult-to-know liberation, remain in the interval between both, at the threshold of liberation. (12-308-175)
Indeed, for the liberated, neither by the liberated nor by the knower, in unity or duality, nor in the conjunction of existence and non-existence, does a mixture of castes arise. (12-308-176)
When one understands that there is no real difference between the classes and stages of life, and for the one whose aim is worldly, and for the one who does not see separateness, knowing that there is no 'otherness', he does not act with a sense of difference. (12-308-177)
Just as in the hand there is a pot, in the pot there is milk, and in the milk there are flies, so by the connection of the dependent and the support, we are supports by separateness. (12-308-178)
But the state of milk does not arise in the vessel, nor do flies come to milk; these states take shelter by themselves, not by depending on another. (12-308-179)
Since the āśramas are separate and the castes are also distinct, and because of their mutual separateness, how can there be a mixture of castes among you? (12-308-180)
I am not of the highest caste by birth, nor a Vaiśya, nor lower thus; O king, I am of the same caste as you, of pure and unblemished origin. (12-308-181)
The chief royal sage named Pradhāna has become known to your ears. Know me as Sulabhā, born in his family, who is easily attainable. (12-308-182)
The mountains Droṇa, Śataśṛṅga, and Vakradvāra; in my sacrifices, the funeral pyre of my ancestors was together with Maghavat (Indra). (12-308-183)
I, who was born in that family, when my husband was no more, being like me, trained in the duties of liberation, practice alone the vow of a sage. (12-308-184)
I am not one who hides behind sacrifices, nor am I proud of others' wealth; I do not cause confusion of dharma. I am steadfast in my own dharma and firm in my vows. (12-308-185)
O lord of people, I am not unsteady in my own vow, nor do I speak without consideration; nor have I come to your presence without due thought. (12-308-186)
Having listened to your refined understanding about liberation, I, who seek skill, have come here to inquire about your liberation and this matter. (12-308-187)
I do not say this about those who belong to a group, whether of one's own side or the other. The liberated is not released, and one who is calm, and one who does not become calm. (12-308-188)
Just as a mendicant would spend a night in an empty old house, so too, I shall spend this night in your body. (12-308-189)
O Maithila, having been honored by the giving of a seat and the hospitality of speech, having slept well and being pleased and well-sheltered, I shall depart tomorrow. (12-308-190)
Having heard these statements, which were reasoned and meaningful, the king did not say anything further beyond this. (12-308-191)
