SECTION CCXIX "Bhishma said, 'Janadeva of the race of Janaka, thus instructed b the !

reat "ishi #anchasikha, once more asked him about the to$ic of e%istence or none%istence after death&' "Janadeva said, 'O i''ustrious one, if no $erson retains an kno('ed!e after de$artin! from this state of bein!, if, indeed, this is true, (here then is the difference bet(een I!norance and )no('ed!e* +hat do (e !ain then b kno('ed!e and (hat do (e 'ose b i!norance* Beho'd, O foremost of re!enerate $ersons, that if Emanci$ation be, such, then a'' re'i!ious acts and vo(s end on' in annihi'ation& Of (hat avai' (ou'd then the distinction be bet(een heedfu'ness and heed'essness* If Emanci$ation means dissociation $& --. from a'' ob/ects of $'easurab'e en/o ment or an association (ith ob/ects that are not 'astin!, for (hat then (ou'd men cherish a desire for action, or, havin! set themse'ves to action, continue to devise the necessar means for the accom$'ishment of desired ends* +hat then is the truth 0in connection (ith this to$ic1*' "Bhishma continued, 'Beho'din! the kin! enve'o$ed in thick darkness, stu$efied b error, and become he'$'ess, the 'earned #anchasikha tran2ui''ised him b once more addressin! him in the fo''o(in! (ords, 'In this 0Emanci$ation1 the consummation is not E%tinction& Nor is that consummation an kind of E%istence 0that one can readi' conceive1& This that (e see is a union of bod , senses, and mind& E%istin! inde$endent' as a'so contro''in! one another, these !o on actin!& The materia's that constitute the bod are (ater, s$ace, (ind, heat, and earth& These e%ist to!ether 0formin! the bod 1 accordin! to their o(n nature& The disunite a!ain accordin! to their o(n nature& S$ace and (ind and heat and (ater and earth,33these five ob/ects in a state of union constitute the bod & The bod is not one e'ement& Inte''i!ence, stomachic heat, and the vita' breaths, ca''ed #rana, etc&, that are a'' (ind,33these three are said to be or!ans of action& The senses, the ob/ects of the senses 0vi4&, sound, form, etc&1, the $o(er 0d(e''in! in those ob/ects1 in conse2uence of (hich the become ca$ab'e of bein! $erceived, the facu'ties 0d(e''in! in the senses1 in conse2uence of (hich the succeed in $erceivin! them, the mind, the vita' breaths ca''ed #rana, 5$ana and the rest, and the various /uices and humours that are the resu'ts of the di!estive or!ans, f'o( from the three or!ans a'read named& - 6earin!, touch, taste, vision, and scent,33these are the five senses& The have derived their attributes from the mind (hich, indeed, is their cause& The mind, e%istin! as an attribute of Chit has three states, vi4&, $'easure, $ain, and absence of both $'easure and $ain& Sound, touch, form, taste, scent, and the ob/ects to (hich the inhere,33these ti'' the moment of one's death are causes for the $roduction of one's kno('ed!e& 7$on the senses rest a'' acts 0that 'ead to heaven1, as a'so renunciation 0'eadin! to the attainment of Brahma1, and a'so the ascertainment of truth in res$ect of a'' to$ics of en2uir & The 'earned sa that ascertainment 0of truth1 is the hi!hest ob/ect of e%istence, and that it is the seed or root of Emanci$ation8 and (ith res$ect to Inte''i!ence, the sa that 'eads to Emanci$ation and

Brahma& 9 That $erson (ho re!ards this union of $erishab'e attributes 0ca''ed the bod and the ob/ects of the senses1 as the Sou', fee's, in conse2uence of such im$erfection of kno('ed!e, much miser that $roves a!ain to be unendin!& Those $ersons, on the other hand, (ho re!ard a'' (or'd' ob/ects as not3Sou', and (ho on that account cease to have an affection or attachment for them, have never to suffer an sorro( for sorro(, in their case stands in need of some foundation u$on (hich to rest& In this connection there $& --: e%ists the unriva''ed branch of kno('ed!e (hich treats of "enunciation& It is ca''ed Sam a!radha& I sha'' discourse to thee u$on it& ;isten to it for the sake of th Emanci$ation& "enunciation of acts is 0'aid do(n1 for a'' $ersons (ho strive earnest' for Emanci$ation& The , ho(ever, (ho have not been tau!ht correct' 0and (ho on that account think that tran2ui''it ma be attained (ithout renunciation1 have to bear a heav burthen of sorro(& <edic sacrifices and other rites e%ist for renunciation of (ea'th and other $ossessions& =or renunciation of a'' en/o ments e%ist vo(s and fasts of diverse kinds& =or renunciation of $'easure and ha$$iness, e%ist $enances and o!a& "enunciation, ho(ever, of ever thin!, is the hi!hest kind of renunciation& This that I sha'' $resent' te'' thee is the one $ath $ointed out b the 'earned for that renunciation of ever thin!& The that betake themse'ves to that $ath succeed in drivin! off a'' sorro(& The , ho(ever, that deviate from it rea$ distress and miser & - =irst s$eakin! of the five or!ans of kno('ed!e havin! the mind for the si%th, and a'' of (hich d(e'' in the understandin!, I sha'' te'' thee of the five or!ans of action havin! stren!th for their si%th& The t(o hands constitute t(o or!ans of action& The t(o 'e!s are the t(o or!ans for movin! from one $'ace to another& The se%ua' or!an e%ists for both $'easure and the continuation of the s$ecies& The 'o(er duct, 'eadin! from the stomach do(n(ards, is the or!an for e%$u'sion of a'' used3u$ matter& The or!ans of utterance e%ist for the e%$ression of sounds& )no( that these five or!ans of action a$$ertain or be'on! to the mind& These are the e'even or!ans of kno('ed!e and of action 0countin! the mind1& One shou'd 2uick' cast off the mind (ith the understandin!& 9 In the act of hearin!, three causes must e%ist to!ether, vi4&, t(o ears, sound, and the mind& The same is the case (ith the $erce$tion of touch8 the same (ith that of form8 the same (ith that of taste and sme''& > These fifteen accidents or attributes are needed for the severa' kinds of $erce$tion indicated& Ever man, in conse2uence of them, becomes conscious of three se$arate thin!s in res$ect of those $erce$tions 0vi4&, a materia' or!an, its $articu'ar function, and the mind u$on (hich that function acts1& There are a!ain 0in res$ect of a'' $erce$tions of the mind1 three c'asses, vi4&, those that a$$ertain to ?oodness, those that a$$ertain to #assion, and those that a$$ertain to @arkness& Into them run, three kinds of consciousness, inc'udin! a'' fee'in!s and emotions& "a$tures, satisfaction, /o , ha$$iness, and tran2ui''it , arisin! in the mind from an #erce$tib'e cause or in the absence of an a$$arent cause, be'on! to the attribute of ?oodness& @iscontent, re!ret, !rief, cu$idit , and vindictiveness, cause'ess or occasioned b an $erce$tib'e cause, are the indications of the attribute kno(n as #assion& +ron! /ud!ment, stu$efaction, heed'essness, dreams, and s'ee$iness, ho(ever caused, be'on! to the attribute of @arkness& +hatever state of consciousness e%ists, (ith res$ect to either the bod or the mind, united (ith /o or satisfaction, shou'd be re!arded as due to the 2ua'it

$& -9A of ?oodness& +hatever state of consciousness e%ists united (ith an fee'in! of discontent or cheer'essness shou'd be re!arded as occasioned b an accession of the attribute of #assion into the mind& +hatever state, as re!ards either the bod or the mind, e%ists (ith error or heed'essness, shou'd be kno(n as indicative of @arkness (hich is incom$rehensib'e and ine%$'icab'e& The or!an of hearin! rests on s$ace8 it is s$ace itse'f 0under 'imitations18 0Sound has that or!an for its refu!e1& 0Sound, therefore, is a modification of s$ace1& In $erceivin! sound, one ma not immediate' ac2uire a kno('ed!e of the or!an of hearin! and of s$ace& But (hen sound is $erceived, the or!an of hearin! and s$ace do not 'on! remain unkno(n& 0B destro in! the ear, sound and s$ace, ma be destro ed8 and, 'ast' , b destro in! the mind a'' ma be destro ed1& The same is the case (ith the skin, the e es, the ton!ue, and the nose constitutin! the fifth& The e%ist in touch, form, taste, and sme''& The constitute the facu't of $erce$tion and the are the mind& - Each em$'o ed in its o(n $articu'ar function, a'' the five or!ans of action and five others of kno('ed!e e%ist to!ether, and u$on the union, of the ten d(e''s the mind as the e'eventh and u$on the mind the understandin! as the t(e'fth& If it be said that these t(e've do not e%ist to!ether, then the conse2uence that (ou'd resu't (ou'd be death in dream'ess s'umber& But as there is no death in dream'ess s'umber, it must be conceded that these t(e've e%ist to!ether as re!ards themse'ves but se$arate' from the Sou'& The co3e%istence of those t(e've (ith the Sou' that is referred to in common s$eech is on' a common form of s$eech (ith the vu'!ar for ordinar $ur$oses of the (or'd& The dreamer, in conse2uence of the a$$earance of $ast sensua' im$ressions, becomes conscious of his senses in their subti'e forms, and endued as he a'read is (ith the three attributes 0of !oodness, $assion, and darkness1, he re!ards his senses as e%istin! (ith their res$ective ob/ects and, therefore, acts and moves about (ith an ima!inar bod after the manner of his o(n se'f (hi'e a(ake& 9 That dissociation of the Sou' from the understandin! and i the mind (ith the senses, (hich 2uick' disa$$ears, (hich has no stabi'it , and (hich the mind causes to arise on' (hen inf'uenced b darkness, is fe'icit that $artakes, as the 'earned sa , of the nature of darkness and is e%$erienced in this !ross bod on' & 0The fe'icit of Emanci$ation certain' differs from it1& > Over the fe'icit of Emanci$ation a'so, the fe'icit , vi4&, (hich is a(akened b the ins$ired teachin! of the <edas and in (hich no one $& -9sees the s'i!htest tincture of sorro(,33the same indescribab'e and truth concea'in! darkness seems to s$read itse'f 0but in rea'it the fe'icit of Emanci$ation is unstained b darkness1& - ;ike a!ain to (hat occurs in dream'ess s'umber, in Emanci$ation a'so, sub/ective and ob/ective e%istences 0from Consciousness to ob/ects of the senses, a'' inc'uded1, (hich have their ori!in in one's acts, are a'' discarded& In some, that are over(he'med b 5vid a, these e%ist, firm' !rafted (ith them& 7nto others (ho have transcended 5vid a and have (on kno('ed!e, the never come at an time& 9 The that are conversant (ith s$ecu'ations about the character of Sou' and not3Sou', sa that this sum tota' 0of the senses, etc&1 is bod 0kshetra1& That e%istent thin! (hich rests u$on the

mind is ca''ed Sou' 0kshetra/na1& +hen such is the case, and (hen a'' creatures, in conse2uence of the (e''3kno(n cause 0(hich consists of i!norance, desire, and acts (hose be!innin! cannot be conceived1, e%ist, due a'so to their $rimar nature 0(hich is a state of union bet(een Sou' and bod 1, 0of these t(o1 (hich then is destructib'e, and ho( can that 0vi4&, the Sou'1, (hich is said to be eterna', suffer destruction* > 5s sma'' rivers fa''in! into 'ar!er ones 'ose their forms and names, and the 'ar!er ones 0thus en'ar!ed1 ro''in! into the ocean, 'ose their forms and names too, after the same manner occurs that form of e%tinction of 'ife ca''ed Emanci$ation& B This bein! the case, (hen /iva (hich is characterised b attributes, is received into the 7niversa' Sou', and (hen a'' its attributes disa$$ear, ho( can it be the ob/ect of mention b differentiation* One (ho is conversant (ith that understandin! (hich is directed to(ards the accom$'ishment of Emanci$ation and (ho heedfu'' seeks to kno( the Sou', is never soi'ed b the evi' fruits of $& -99 his acts even as a 'otus 'eaf thou!h di$$ed in (ater is never soaked b it& +hen one becomes freed from the ver stron! bonds, man in number, occasioned b affection for chi'dren and s$ouses and 'ove for sacrifices and other rites, (hen one casts off both /o and sorro( and transcends a'' attachments, one then attains to the hi!hest end and enterin! into the 7niversa' Sou' becomes inca$ab'e of differentiation& +hen one has understood the dec'arations of the Srutis that 'ead to correct inferences 0about Brahma1 and has $ractised those aus$icious virtues (hich the same and other scri$tures incu'cate, one ma 'ie do(n at ease, settin! at nou!ht the fears of decre$itude and death& +hen both merits and sins disa$$ear, and the fruits, in the form of /o and sorro(, arisin! therefrom, are destro ed, men, unattached to ever thin!, take refu!e at first on Brahma invested (ith $ersona'it , and then beho'd im$ersona' Brahma in their understandin!s& - Jiva in course of its do(n(ard descent under the inf'uence of 5vid a 'ives here 0(ithin its ce'' formed b acts1 after the manner of a si'k3(orm residin! (ithin its ce'' made of threads (oven b itse'f& ;ike the freed si'k3(orm a!ain that abandons its ce'', /iva a'so abandons its house !enerated b its acts& The fina' resu't that takes $'ace is that its sorro(s are then destro ed 'ike a c'um$ of earth fa''in! (ith vio'ence u$on a rock mass& 9 5s the "uru castin! off its o'd horns or the snake castin! off its s'ou!h !oes on (ithout attractin! an notice, after the same manner a $erson that is unattached casts off a'' his sorro(s& 5s a bird deserts a tree that is about to fa'' do(n u$on a $iece of (ater and thus severin! itse'f from it a'i!hts on a 0ne(1 restin! $'ace, after the same manner the $erson freed from attachments casts off both /o and sorro( and dissociated even from his subti'e and subti'er forms attains to that end (hich is frau!ht (ith the hi!hest $ros$erit & > Their o(n ancestor Janaka, the chief of Cithi'a, beho'din! his cit burnin! in a conf'a!ration, himse'f $roc'aimed, 'In this conf'a!ration nothin! of mine is burnin!&' )in! Janadeva, havin! 'istened to these (ords ca$ab'e of ie'din! immorta'it and uttered b #anchasikha, and arrivin! at the truth after carefu'' ref'ectin! u$on ever thin! that the 'atter had said, cast off his sorro(s and 'ived on in the en/o ment of !reat fe'icit & 6e (ho reads this discourse, O kin!, that treat of emanci$ation and (ho a'(a s ref'ects u$on it, is never $ained b an ca'amit , and freed from sorro(, attains to emanci$ation 'ike Janadeva, the ru'er of Cithi'a after his meetin! (ith #anchasikha&'"