into my person, produced another evil,—­the evil, viz., of unnatural union.  If, again, thy husband be alive and dwelling in a distant place, thy union with me has produced the fourth evil of sinfulness, for thou art not one with whom I may be lawfully united.  Dost thou perpetrate all these sinful acts, impelled by the motive of accomplishing a particular object?  Dost thou do these from ignorance or from perverted intelligence?  If, again, in consequence of thy evil nature thou hast thus become thoroughly independent or unrestrained in thy behaviour, I tell thee that if thou hast any knowledge of the scriptures, thou wilt understand that everything thou hast done has been productive of evil.  A third fault attaches to thee in consequence of these acts of thine, a fault that is destructive of peace of mind.  By endeavouring to display thy superiority, the indication of a wicked woman is seen in thee.  Desirous of asserting thy victory as thou art, it is not myself alone whom thou wishest to defeat, for it is plain that thou wishest to obtain a victory over even the whole of my court (consisting of these learned and very superior Brahmanas), by casting thy eyes in this way towards all these meritorious Brahmanas, it is evident that thou desirest to humiliate them all and glorify thyself (at their expense).  Stupefied by thy pride of Yoga-puissance that has been born of thy jealousy (at sight of my power,) thou hast caused a union of thy understanding with mine and thereby hast really mingled together nectar with poison.  That union, again, of man and woman, when each covets the other, is sweet as nectar.  That association, however, of man and woman when the latter, herself coveting, fails to obtain an individual of the opposite sex that does not covet her, is, instead of being a merit, only a fault that is as noxious as poison.  Do not continue to touch me.  Know that I am righteous.  Do thou act according to thy own scriptures.  The enquiry thou hadst wished to make, viz., whether I am or I am not emancipated, has been finished.  It behoves thee not to conceal from me all thy secret motives.  It behoves thee not, that thus disguisest thyself, to conceal from me what thy object is, that is whether this call of thine has been prompted by the desire of accomplishing some object of thy own or whether thou hast come for accomplishing the object of some other king (that is hostile to me).  One should never appear deceitfully before a king; nor before a Brahmana; nor before one’s wife when that wife is possessed of every wifely virtue.  Those who appear in deceitful guise before these three very soon meet with destruction.  The power of kings consists in their sovereignty.  The power of Brahmanas conversant with the Vedas is in the Vedas.  Women wield a high power in consequence of their beauty and youth and blessedness.  These then are powerful in the possession of these powers.  He, therefore, that is desirous of accomplishing his own object should always approach these three with sincerity and candour, insincerity and deceit fail to produce success (in these three quarters).  It behoveth thee, therefore, to apprise me of the order to which thou belongest by birth, of thy learning and conduct and disposition and nature, as also of the object thou hast in view in coming to this place!—­”