be possible. My body is different from thine.
But my soul is not different from thy soul. When
I am able to realise this, I have not the slightest
doubt that my understanding is really not staying
in thine though I have entered into thee by Yoga.[1709]
A pot is borne in the hand. In the pot is milk.
On the milk is a fly. Though the hand and pot,
the pot and milk, and the milk and the fly, exist
together, yet are they all distinct from each other.
The pot does not partake the nature of the milk.
Nor does the milk partake the nature of the fly.
The condition of each is dependent on itself, and
can never be altered by the condition of that other
with which it may temporarily exist. After this
manner, colour and practices, though they may exist
together with and in a person that is emancipate,
do not really attach to him. How then can an intermingling
of orders be possible in consequence of this union
of myself with thee? Then, again, I am not superior
to thee in colour. Nor am I a Vaisya, nor a Sudra.
I am, O king, of the same order with the, borne of
a pure race. There was a royal sage of the name
of Pradhana. It is evident that thou hast heard
of him. I am born in his race, and my name is
Sulabha. In the sacrifices performed by my ancestors,
the foremost of the gods, viz., Indra, used to
come, accompanied by Drona and Satasringa, and Chakradwara
(and other presiding geniuses of the great mountains).
Born in such a race, it was found that no husband
could be obtained for me that would be fit for me.
Instructed then in the religion of Emancipation, I
wander over the Earth alone, observant of the practices
of asceticism. I practise no hypocrisy in the
matter of the life of Renunciation. I am not a
thief that appropriates what belongs to others.
I am not a confuser of the practices belonging to
the different orders. I am firm in the practices
that belong to that mode of life to which I properly
belong. I am firm and steady in my vows.
I never utter any word without reflecting on its propriety.
I did not come to thee, without having deliberated
properly, O monarch! Having heard that thy understanding
has been purified by the religion of Emancipation,
I came here from desire of some benefit. Indeed,
it was for enquiring of thee about Emancipation that
I had come. I do not say it for glorifying myself
and humiliating my opponents. But I say it, impelled
by sincerity only. What I say is, he that is
emancipated never indulges in that intellectual gladiatorship
which is implied by a dialectical disputation for
the sake of victory. He, on the other hand, is
really emancipate who devotes himself to Brahma, that
sole seat of tranquillity.[1710] As a person of the
mendicant order resides for only one night in an empty
house (and leaves it the next morning), even after
the same manner I shall reside for this one night in
thy person (which, as I have already said, is like
an empty chamber, being destitute of knowledge).
Thou hast honoured me with both speech and other offers
that are due from a host to a guest. Having slept
this one night in thy person, O ruler of Mithila,
which is as it were my own chamber now, tomorrow I
shall depart.