Śuka, the great ascetic and son of Vyāsa, arrived at the gates of the royal palace. There, the doorkeeper halted him, and Śuka stood motionless as a log, his mind absorbed in contemplation of liberation. Whether in the cool shade or the bright sunlight, he remained unmoved like a pillar, seeing both as the same, alone in deep meditation. After a short while, the king’s chief minister approached, hands joined in reverence. He respectfully led Śuka into the inner chambers of the palace. There, he welcomed the sage to a divine and delightful garden, where celestial trees blossomed in abundance, and he offered hospitality according to the highest tradition. Within that splendid garden, the foremost women of the palace were present—devoted to royal service, skilled in song and musical instruments, and accomplished in the arts of love. At the minister’s command, these women attended to Śuka, and the minister withdrew, leaving Vyāsa’s son standing alone among them. With utmost devotion and proper custom, the women worshipped Śuka and delighted him with various foods suited to the place and the hour. Enchanted by desire, they led him through the beautiful inner gardens of the palace. Śuka, young, handsome, gentle in speech, and utterly charming, appeared to them like another god of love, causing them to faint at the very sight of him. Yet, recognizing him as a sage who had conquered his senses, the women served him with reverence, while Śuka, pure-hearted and dwelling in the forest, regarded them all with the affection one reserves for a mother. Absorbed in the Self and having subdued anger, he neither rejoiced nor suffered, remaining steady and composed despite their allurements. They offered him a splendid bed, adorned with costly covers and many comforts. Śuka, holding kuśa grass, purified his feet, worshipped the evening twilight, and entered meditation. For one watch of the night, he remained absorbed in meditation; for the next two, he slept. At the final watch, he rose again to meditate, then bathed and performed his morning rites, sitting once more in perfect concentration. Meanwhile, word of his arrival reached King Janaka. The pure-hearted king, accompanied by his ministers and with his priest at the forefront, came to greet the son of Vyāsa. The king honored Śuka properly, offered him an excellent seat, and presented a cow rich in milk, inquiring after his well-being. Śuka accepted the king’s hospitality as prescribed and, in turn, asked after the king’s welfare, declaring himself free from all illness. After these courteous exchanges, the king addressed Śuka, who sat peacefully before him: “O highly fortunate one, though you are free from desires, for what reason have you come to me? Tell me, O best of sages, what is your purpose?” Śuka replied, “My father Vyāsa instructed me, ‘O king, take a wife; of all the āśramas, the householder’s stage is the highest.’ Yet I did not accept this, perceiving even my guru’s words as bondage. He assured me it is not bondage, but still, I did not act as he advised. Seeing my mind troubled with doubt, he spoke truthfully: ‘Go to Mithilā, do not grieve. There, King Janaka, famed as Videha, rules his kingdom without attachment, liberated while living. Though he governs, he is not bound by illusion. Why, my son, do you fear the householder’s life? See that king, abandon your delusion, and either take a wife or seek his counsel. He will resolve your doubt. After hearing his words, return to me quickly, my son.’ “O great king, I have come to your city at my father’s command. I seek liberation, O sinless one—tell me what I should do. Is it austerity, pilgrimage, vows, sacrifice, study, service at holy places, or knowledge that leads to liberation?” Janaka replied, “Hear what a brāhmaṇa must do who seeks the path of liberation: After initiation, he should first reside with his teacher and study the Vedas. Having mastered the Vedas and Vedāntas, and having given his teacher the due offering, he should return home and, with a wife, enter the householder’s stage. He should live righteously, content and free from expectation, purified of faults, performing daily rituals like agnihotra, speaking the truth, and remaining pure. After obtaining a son and grandson, he should enter the forest-dweller’s stage, subduing the six inner enemies through austerity and entrusting his wife to his son. When weary, having properly gathered all sacred fires within himself and being learned in dharma, he should dwell in the fourth stage, in purity and detachment. “Only one who is truly detached is eligible for renunciation, never otherwise. This is the true statement of the Vedas, and my firm conviction. O Śuka, the Vedas declare forty-eight sacraments; of these, forty are prescribed for the householder, as taught by the great sages. Eight qualities, beginning with tranquility and self-control, are prescribed for one who seeks liberation. The wise instruct us to proceed from one stage of life to the next.” Śuka then said, “When dispassion arises in the heart, and knowledge along with realization is attained, one may certainly dwell in the stages of life or in the forests.” Janaka responded, “The senses are powerful, O bestower of honor. If not restrained, they cause many disturbances in one who is not mature. How can a renunciant, when desires for food, pleasure, bed, or offspring arise, avoid being disturbed by such changes?” Thus, in the halls of Mithilā, the discourse between King Janaka and Śuka unfolded, illuminating the path of dharma and the means to true liberation.