my foes.  Indeed, I keep aloof from both, beholding the fruitlessness of attachment and wrath.  I regard both persons equally, viz., him that smears my right hand with sandal-paste and him that wounds my left.  Having attained my (true) object, I am happy, and look equally upon a clod of earth, a piece of stone, and a lump of gold.  I am freed from attachments of every kind, though am engaged in ruling a kingdom.  In consequence of all this I am distinguished over all bearers of triple sticks.  Some foremost of men that are conversant with the topic of Emancipation say that Emancipation has a triple path, (these are knowledge, Yoga, and sacrifices and rites).  Some regard knowledge having all things of the world for its object as the means of emancipation.  Some hold that the total renunciation of acts (both external and internal) is the means thereof.  Another class of persons conversant with the scriptures of Emancipation say that Knowledge is the single means.  Other, viz.  Yatis, endued with subtile vision, hold that acts constitute the means.  The high-souled Panchasikha, discarding both the opinion about knowledge and acts, regarded the third as the only means of Emancipation.  If men leading the domestic mode of life be endued with Yama and Niyama, they become the equals of Sannyasins.  If, on the other hand, Sannyasins be endued with desire and aversion and spouses and honour and pride and affection, they become the equals of men leading domestic modes of life.[1682] If one can attain to Emancipation by means of knowledge, then may Emancipation exist in triple sticks (for there is nothing to prevent the bearers of such stick from acquiring the needful knowledge).  Why then may Emancipation not exist in the umbrella and the sceptre as well, especially when there is equal reason in taking up the triple stick and the sceptre?[1683] One becomes attached to all those things and acts with which one has need for the sake of one’s own self for particular reasons.[1684] If a person, beholding the faults of the domestic mode of life, casts it off for adopting another mode (which he considers to be fraught with great merit), be cannot, for such rejection and adoption be regarded as one that is once freed from all attachments, (for all that he has done has been to attach himself to a new mode after having freed himself from a previous one).[1685] Sovereignty is fraught with the rewarding and the chastising of others.  The life of a mendicant is equally fraught with the same (for mendicants also reward and chastise those they can).  When, therefore, mendicants are similar to kings in this respect, why would mendicants only attain to Emancipation, and not kings?  Notwithstanding the possession of sovereignty, therefore, one becomes cleansed of all sins by means of knowledge alone, living the while in Supreme Brahma.  The wearing of brown cloths, shaving of the head, bearing of the triple stick, and the Kamandalu,—­these are the outward signs of one’s mode of life.  These