When a person attains wealth, sons, wives, honor, or victory, or even when he fails to obtain them, he is beset by great sorrow at every moment. He is ever occupied with seeking the means to happiness and performing actions that bring him joy, while anyone who obstructs his happiness is seen as an enemy. For one full of attachments, a friend is always the bringer of happiness. The clever, however, are never deluded, but the foolish fall into delusion everywhere. Yet for one who is detached and devoted to the Self, happiness is found in solitary practice, in contemplation of the Self, and in reflection upon the teachings of Vedānta. For such a person, all worldly talk and its distractions are suffering, and many are the obstacles and enemies that confront the wise who desire the highest good. Among these enemies are desire, anger, and heedlessness. But contentment alone is the true friend in all the three worlds—there is no other. It was at this time that Sūta continued the tale: Hearing these profound words and recognizing the twice-born visitor as a knower of truth, the doorkeeper respectfully allowed him to enter a most delightful inner chamber. There, the sage beheld the city, bustling with people of three kinds, filled with market goods, and alive with buying and selling. The city overflowed with attachment and aversion, its people overwhelmed by desire, greed, and delusion. The air rang with disputes, yet good people abounded, and wealth was everywhere—it was truly a great city. Observing the threefold kinds of people, the sage made his way to the royal palace. Radiant with supreme brilliance, he appeared like a second sun. There, however, the palace doorkeeper stopped him. Motionless as a log, the sage stood at the threshold, contemplating liberation. Whether in shade or sunlight, he remained unmoved, like a pillar, seeing both as equal, standing alone in deep meditation. After a short while, the king’s minister approached, palms joined in reverence, and led the sage into the palace’s second chamber. There, he was shown a divine and delightful garden where celestial trees blossomed, and all the proper hospitality for a guest was performed. The chief women of the palace, devoted to royal service, skilled in singing, music, and the arts of love, were present. At the minister’s instruction, these women attended to Śuka, the son of Vyāsa, and then the minister departed, leaving him in their care. The women worshipped Śuka with utmost devotion, serving him with foods appropriate to the place and time. Enchanted by desire, they showed him the beautiful inner garden of the palace. Śuka, young, handsome, charming, gentle of speech, and delightful in manner, so captivated them that they all fainted, as if he were another god of love. Yet, recognizing him as a sage who had conquered his senses, they all served him with reverence; but Śuka, the pure-hearted forest-dweller, regarded them with the feeling one has for a mother. Absorbed in the Self, having conquered anger, he neither rejoiced nor suffered at their attentions. Observing their changing moods, he remained composed and steady. The women provided him with a splendid bed, adorned with costly coverings and various comforts. Śuka, however, performed his evening rituals with kuśa grass, worshipped the twilight, and entered into meditation. He remained in meditation for one watch of the night, then slept for two watches. Upon rising, he again meditated during the last watch of the night. After bathing and performing his morning rites, he sat once more, fully concentrated. Meanwhile, news of his arrival reached King Janaka. The pure king, accompanied by his ministers and led by the royal priest, came to greet the sage, the son of Vyāsa. The king honored Śuka properly, offered him an excellent seat, and inquired after his well-being, presenting him with a cow rich in milk. Śuka accepted the king’s worship as prescribed, and in turn asked after the king’s welfare, declaring himself to be free from illness. After these polite exchanges, King Janaka questioned the tranquil Śuka, now seated comfortably: “O highly fortunate one, for what reason have you come to me, though you are free from all desires? O best of sages, tell me your purpose.” Śuka replied, “My father Vyāsa instructed me, ‘O king, take a wife; among all the āśramas, the householder’s stage is the highest.’ Yet I did not accept that instruction, perceiving it as bondage, even from my own guru. He then told me, ‘It is not bondage,’ but still I did not act accordingly. Seeing my mind in doubt, that best of sages spoke these truthful words: ‘Go to Mithilā, do not grieve. There, King Janaka, known as Videha and renowned among men as liberated while living, rules his kingdom without trouble. Though ruling, he is not bound by the snares of illusion. Why, O son, do you fear the life of a householder, scorcher of foes? See that tiger among kings, abandon the delusion in your mind. O highly fortunate one, take a wife, or ask that king. The king will resolve the doubt that has arisen in your mind. After hearing his words, come to me quickly, my son.’ “O great king, I have come to your city by my father’s command. I desire liberation, O king—tell me, O sinless one, what I should do. O king, tell me whether austerity, pilgrimage, vows, sacrifices, study, or service at holy places, or knowledge is the means for liberation.” King Janaka replied, “Hear what a brāhmaṇa should do who seeks the path of liberation: after initiation, he should first reside with his teacher to study the Vedas.