Shloka 30
जनक-राज्ञः मौण्ड्य-परिव्रज्या-विवादः
Janaka’s Renunciation Questioned; Discourse on Dāna and Detachment
“'जितेन्द्रिय संन्न्यासी गृहस्थ-आश्रमसे अलग होकर भी गृहस्थोंके ही सहारे जीवन धारण करते हैं। वहींसे वह प्रकट होते हैं और वहीं उन्हें प्रतिष्ठा प्राप्त होती है ।।
jitendriyaḥ saṁnyāsī gṛhasthāśramāt pṛthag bhūtvāpi gṛhasthānām eva sahāyena jīvanaṁ dhārayati | tata eva sa prādurbhavati tata eva ca tasya pratiṣṭhā bhavati || tyāgān na bhikṣukaṁ vidyān na mauḍhyān na ca yācanāt | ṛjus tu yo 'rthaṁ tyajati na sukhaṁ viddhi bhikṣukam ||
能制伏诸根（jitendriya）的出离者，虽离开居家之阶段而住于别处，仍以居家者的扶持维系其身。由他们，他为世人所见；由他们，他亦得名望与承认。因此，不可仅因外相的“舍弃”，或因愚钝，或因乞求，就认定某人为真正的行乞者。应当知晓：真正的托钵者，是那以坦诚直心舍弃私利、而不贪著于乐的人。
अजुन उवाच
Educational Q&A
A genuine mendicant is not defined by outward renunciation or by begging, but by inner discipline: sincere relinquishment of self-interest and freedom from attachment to pleasure.
The speaker reflects on the social reality of renunciation: even a renunciant depends on householders for sustenance and public standing, and thus the text shifts the criterion of holiness from external status to inner ethical qualities.