In that place, he saw a very beautiful woman who had arrived on her own with ten servants, each with unlimited courtesans. The King saw a beautiful woman who arrived on her own. That is the intelligence, functioning with ignorance. This means that the initial relationship of jīva with intelligence arises without cause. In terms of the story this may be said. “O King! Someone like you should never bring a beautiful woman into the grove. If you by accident meet, see or touch her, you will be condemned.” In terms of the soul, the intelligence should not be exposed to enjoyable objects like sound and touch. If by accident one contacts them, one should repent. This rule is suggested. What are the sense objects? There were beautiful trees, or various forms. There were the calls of birds, or various attractive sounds. The trees had branches moving in the spring breeze, filled with water drops from water falls, growing abundantly on banks of lakes with lotuses. The cool water is the sense of taste and the spring breeze is smell. The breeze is touch. The description of the branches moving in the breeze shows the variety of the five sense objects available, since with the branch, birds, flowers, fruit, wind and water necessarily exist. The forest was without violent animals (anāvādhe), and endowed with non-violent animals (muni-vrtaiḥ). Because the Kind had accrued pious results and had no sinful reactions, his enjoyment was not troubled by obstacles. It seemed that the cuckoos warbling were inviting a guest to relax there. This means that, in the body, the person divides up his enjoyment and offers it to family members, friends and brāhmaṇa guests. He beckons them with his fame (for wealth). The ten servants are the knowledge and action senses. Each sense has infinite actions or courtesans. Another version has nāyikaiḥ, which would mean female attendants.