have no value in aiding one to the attainment of Emancipation.  When, notwithstanding the adoption of these emblems of a particular mode of life, knowledge alone becomes the cause of one’s Emancipation from sorrow, it would appear that the adoption of mere emblems is perfectly useless.  Or, if, beholding the mitigation of sorrow in it, thou hast betaken thyself to these emblems of Sannyasi, why then should not the mitigation of sorrow be beheld in the umbrella and the sceptre to which I have betaken myself?  Emancipation does not exist in poverty; nor is bondage to be found in affluence.  One attains to Emancipation through Knowledge alone, whether one is indigent or affluent.  For these reasons, know that I am living in a condition of freedom, though ostensibly engaged in the enjoyments of religion, wealth, and pleasure, in the form of kingdom and spouses, which constitute a field of bondage (for the generality of men).  The bonds constituted by kingdom and affluence, and the bondage to attachments, I have cut off with the sword of Renunciation whetted on the stone of the scriptures bearing upon Emancipation.  As regards myself then, I tell thee that I have become freed in this way.  O lady of the mendicant order, I cherish an affection for thee.  But that should not prevent me from telling thee that thy behaviour does not correspond with the practices of the mode of life to which thou hast betaken thyself!  Thou hast great delicacy of formation.  Thou hast an exceedingly shapely form.  The age is young.  Thou hast all these, and thou hast Niyama (subjugation of the senses).  I doubt it verily.  Thou hast stopped up my body (by entering into me with the aid of the Yoga power) for ascertaining as to whether I am really emancipated or not.  This act of thine ill corresponds with that mode of life whose emblems thou bearest.  For Yogin that is endued with desire, the triple stick is unfit.  As regards thyself, thou dost not adhere to thy stick.  As regards those that are freed, it behoves even them to protect themselves from fall.[1686] Listen now to me as to what thy transgression has been in consequence of thy contact with me and thy having entered into my gross body with the aid of thy understanding.  To what reason is thy entrance to be ascribed into my kingdom or my palace?  At whose sign hast thou entered into my heart?[1687] Thou belongest to the foremost of all the orders, being, as thou art, a Brahmana woman.  As regards myself, however, I am a Kshatriya.  There is no union for us two.  Do not help to cause an intermixture of colours.  Thou livest in the practice of those duties that lead to Emancipation.  I live in the domestic mode of life, This act of thine, therefore, is another evil thou hast done, for it produces an unnatural union of two opposite modes of life.  I do not know whether thou belongest to my own gotra or dost not belong to it.  As regards thyself also, thou dost not know who I am (viz., to what gotra I belong).  If thou art of my own gotra, thou hast, by entering