The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3 eBook

This eBook from the Gutenberg Project consists of approximately 2,886 pages of information about The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3.
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.

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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3 from Project Gutenberg. Public domain.
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