भीष्म उवाच जनको जनदेवस्तु ज्ञापितः परमर्षिणा। पुनरेवानुपप्रच्छ साम्पराये भवाभुवौ॥
Bhishma said "Thus instructed by the great Rishi Panchashikha, Janadeva of the family of Janaka, once more asked him about the subject of existence or non-existence after death.
जनक उवाच भगवन् यदि न प्रेत्य संज्ञा भवति कस्यचित्। एवं सति किमज्ञानं ज्ञानं वा किं करिष्यति॥
O illustrious one, if no person, retains any knowledge after departing from this state of existence, if, indeed, this is true, what then is the difference between Ignorance and Knowledge? What do we gain then by knowledge and what do we lose by ignorance?
सर्वमुच्छेदनिष्ठं स्यात् पश्य चैतद् द्विजोत्तम! अप्रमत्तः प्रमत्तो वा किं विशेषं करिष्यति॥
See, O foremost of the twice-born, that if liberation be such, then all religious acts and vows terminate only in annihilation? Of what use would then the distinction be between heedfulness and heedlessness.
असंसर्गो हि भूतेषु संसर्गो वा विनाशिषु। कस्मै क्रियेत कल्प्येत निश्चयः कोऽत्र तत्त्वतः॥
If Liberation means dissociation from all objects of pleasure or an association with objects that are not lasting, why should then men cherish a desire for action or having set themselves to action, continue to find out the necessary means for the accomplishment of desired ends? What then is the truth.
भीष्म उवाच तमसा हि प्रतिच्छन्नं विभ्रान्तमिव चातुरम्। पुनः प्रशमयन् वाक्यैः कविः पञ्चशिखोऽब्रवीत्॥
Bhishma said Seeing the king enveloped in thick darkness, stupefied by error, and become helpless, the learned Panchashikha put his mind at rest by once more addressing him thus.
उच्छेदनिष्ठा नेहास्ति भावनिष्ठा न विद्यते। अयं ह्यपि समाहारः शरीरेन्द्रियचेतसाम्। वर्तते पृथगन्योन्यमप्यपाश्रित्य कर्मसु॥
In Liberation the consummation is not Extinction. Nur is that consummation any kind of Existence. What we see is a union of body senses, and mind. Existing independently as also depending on one another, these go on acting.
धातवः पञ्च भूतेषु खं वायुर्योतिषो धरा। ते स्वभावेन तिष्ठन्ति वियुज्यन्ते स्वभावतः॥
The ingredients that form the body are water, ether, wind, heat, and earth. These exisi together according to their own nature. They become separated again according to their own nature.
आकाशोवायुरूष्मा च स्नेहो यश्चापि पार्थिवः! एष पञ्चसमाहारः शरीरमपि नैकवाटा
Ether, wind, heat, water and earth,-these five objects in a state of union form the body. The body is not one element.
ज्ञानमूष्मा च वायुश्च त्रिविधः कार्यसंग्रह। इन्द्रियाणीन्द्रियाथाश्च स्वभावश्चेतना मनः। प्राणापानौ विकारश्च धातवश्चात्र नि:सृताः॥
Intelligence, stomachic heat, and the vital airs, called Prana, etc., that are all wind, three are the organs of action. The senses, the objects of the senses, the power by which they become capable of being perceived the faculties by which they succeed in perceiving them, the mind, the vital airs called Prana. Apana and the rest, and the various juices and humours that are the results of the digestive organs, flow from the three organs already named.
श्रवणं स्पर्शनं जिह्वा दृष्टि सा तथैव च। इन्द्रियाणीति पञ्चैते चित्तपूर्वं गता गुणाः॥
Hearing, touch, taste, vision, and scent,-these are the five senses. They have derived their attributes from the mind which is their cause.
तत्र विज्ञानसंयुक्ता त्रिविधा चेतना ध्रुवा। सुखदुःखेति यामाहुरदुःखामसुखेति च॥
The mind, which is as an attribute of Chit, has three states, viz., pleasure, pain and absence of both pleasure and pain.
शब्द: स्पर्श च रूपं च रसो गन्धश्च मूर्तयः। एते ह्यामरणात् पञ्च षड्गुणा ज्ञानसिद्धये॥
Sound, touch, form, taste, scent, and the objects to which they are attached these till the time of one's death are causes for the production of one's knowledge.
तेषु कर्मविसर्गश्च सर्वतत्त्वार्थनिश्चयः। तमाहुः परमं शुक्र बुद्धिरित्यव्ययं महत्॥
Upon the senses depend all acts (leading to lucavon), as also renunciation (leading to the attainment of Brahma), and also the ! ascertainment of truth regarding all topics of enquiry. The learned say thai ascertainment of truth) is the highest end of existences, and is the root of Liberation and regarding Intelligence, they say that it leads to Liberation and Brahma.
इमं गुणसमाहारमात्मभावेन पश्यतः। असम्यग्दर्शनैर्दुःखमनन्तं नोपशाम्यति॥
That person who considers this union of perishable attributes as the Soui, feeis, on account of such imperfect knowledge, unending misery
अनात्मेति च यद् दृष्टं तेनाह न ममेत्यपि। वर्तते किमधिष्ठानात् प्रसक्तादुःखपमृतिः॥
Those persons, who, however, regard alll worldly objects as not-Soui, and who on that account cease to have any affection or attachment for them, have never to suffer any misery, for sorrow, in their case, stands in need of some foundation upon which to depend.
अत्र सम्यग्वधो नाम त्यागशास्त्रमनुत्तमम्। शृणु यत् तव मोक्षाय भाष्यमाणं भविष्यति॥
About it there is the unrivalled branch of knowledge which treats of Renunciation. It is called Samyagvadha. I shall describe it to you. Listen to it for the sake of your Liberation.
त्याग एव हि सर्वेषां युक्तानामपि कर्मणाम्। नित्यं मिथ्याविनीतानां क्लेशो दुःखवहो मतः॥
Renunciation of acts is (laid down) for all persons who seek Liberation earnestly. They, however, who have not been instructed correctly have to bear a heavy load of sorrow,
द्रव्यत्यागे तु कर्माणि भोगत्यागे व्रतान्यपि। सुखत्यागे तपो योगं सर्वत्यागे समापना॥
Vedic sacrifices and other rites exist for renunciation of wealth and other earthly (objects. For renunciation of all enjoyments, exist yows and fasts of various sorts. For renunciation of pleasure and happiness exist penances and yoga. Renunciation everything, is the highest kind of renunciation,
तस्य मार्गोऽयमद्वैधः सर्वत्यागस्य दर्शितः विप्रहाणाय दुःखस्य दुर्गतिस्त्वन्यथा भवेत्॥
This that I shall presently describe to you is the one path pointed out by the learned for that renunciation of everything. They who follow that path succeed in driving off all sorrow. They, however, that deviate from it suffer distress and misery
पञ्चज्ञानेन्द्रियाण्युक्त्वा मनःषष्ठानि चेतसि। बलषष्ठानि वक्ष्यामि पञ्चकर्मेन्द्रियाणि तु!॥
First speaking of the five organs of knowledge having the mind for the sixth, und all of which live in the understanding, i stall describe the five organs of action having strength for their sixth.
हस्तौ कर्मेन्द्रियं ज्ञेयमथ पादौ गतीन्द्रियम्। प्रजनानन्दयोः शेफो निसर्गे पायुरिन्द्रियम्।।२११
The two hands forms the two organs of action. The two legs are two organs for moving from one place to another. The sexual organ is for both pleasure and the continuation of in species. The lower channel, leading from the stomach downwards, is the organ for purging off of all used-up matter. aran a prafastarffuta usati fag: 1
एवमेकादशैतानि बुद्ध्याऽऽशु विसृजेन्मनः॥
The organ of speaking exists for the expression of sounds. These five organs of action belong to the mind. These are the eleven organs of knowledge and of action. One should speedily cast off the inind with the understanding.
कर्णी शब्दश चित्तं च त्रयः श्रवणसंग्रहे। तथा स्पर्श तथा रूपे तथैव रसगन्धयोः॥
In the act of hearing, three causes must exist simultaneously, viz., the two ears, sound, and the mind. The same is the case with the perception of touch; the same with that of form; the same with that of taste and smell.
एवं पञ्चत्रिका ह्येते गुणास्तदुपलब्धये। येनायं त्रिविधो भावः पर्यायात् समुपस्थितः॥
These fifteen attributes are necessary for the several kinds of perception. In consequence of them, every man becomes conscious of three separate things regarding those perceptions.
सात्त्विको राजसश्चापि तामसश्चापि ते त्रयः। त्रिविधा वेदना येषु प्रसूताः सर्वसाधनाः॥
There are again three classes (of mental perception, viz., those that appertain to Goodness, those that belong of Darkness, and those that belong to Ignorance. With them are connected three kinds of consciousness, including all feelings and emotions.
प्रहर्षः प्रीतिरानन्दः सुखं संशान्तचित्तता। अकुतश्चित् कुतश्चिद्वा चिन्तितः सात्त्विको गुणः॥
Pleasure, satisfaction, joy, happiness, and tranquillity, originating in the mind from any perceptible cause or in the absence of any apparent cause, appertain to the quality of Goodness.
अतुष्टिः परितापश्च शोको लोभस्तथाक्षमा। लिङ्गानि रजसस्तानि दृश्यन्ते हेत्वहेतुतः॥
Discontent, regret, grief, cupidity, and vindictiveness, having no cause or occasioned by any perceptible cause, are the marks of the quality of Darkness.
अविवेकस्तथा मोहः प्रमोदः स्वप्नतन्द्रिता। कथंचिदपि वर्तन्ते विविधास्तामसा गुणाः॥
Wrong judgement, stupefaction, carelessness, dreams, and sleepiness, however, caused, appertain to the quality of Ignorance.
अत्र यत् प्रीतिसंयुक्तं काये मनसि वा भवेत्। वर्तते सात्त्विको भाव इत्यपेक्षेत तत् तथा॥
Whatever state of consciousness exists, regarding either the body or the mind, united with joy or satisfaction, should be considered as due to the quality of Goodness.
यत् त्वसंतोषसंयुक्तमप्रीतिकरमात्मनः। प्रवृत्तं रज इत्येवं ततस्तदपि चिन्तयेत्॥
Whatever state of consciousness exists united with any feeling of discontent or depression should be considered as the outcome of the quality of Darkness.
अथ यन्मोहसंयुक्तं काये मनसि वा भवेत्। अप्रत_मविज्ञेयं तमस्तदुपधारयेत्॥
Whatever state, of the body or the body or the mind, exists with error or carelessness, is the outcome of Ignorance which is incomprehensible and inexplicable.
श्रोतं व्योमाश्रितं भूतं शब्दः श्रोतं समाश्रितः। नोभयं शब्दविज्ञाने विानस्येतरस्य वा॥
The organ of hearing rests on either; it is either itself (under limitations); Sound has that organ for its refuge. In perceiving sound, one may not immediately acquire a knowledge of the organ of hearing and of ether. But when sound is perceived, the organ of hearing and ether do not long remain unknown.
एवं त्वक्चक्षुषी जिह्वा नासिका चेति पञ्चमी। स्पर्श रूपे रसे गन्धे तानि चेतो मनश्च तत्॥
The same is the case with the skin, the eyes, the tongue, and the nose forming the fifth. They exist in touch, form, taste, and smell. They form the faculty of perception and they are the mind.
स्वकर्मयुगपद्भावो दशस्वेतेषु तिष्ठति। चित्तमेकादशं विद्धि बुद्धिादशमी भवेत्॥
Each doing its own particular function, all the five organs of action and the five others of knowledge exist simultaneously, and upon the union of the ten dwells the mind as the eleventh and upon the mind the understanding as the twelfth.
तेषामयुगपद्भाव उच्छेदो नास्ति तामसे। आस्थितो युगपद्भावो व्यवहारः स लौकिकः॥
It is be said that these twelve do not exist simultaneously, then the consequence would be that there would be death in dreamless sleep. But as there is no death in dreamless sleep, it must be admitted that these twelve exist simultaneously as regards themselves but of past separately from the Soul. The co-existence of those twelve with the Soul that is ordinarily spoken is only a common form of speech with the vulgar for ordinary purposes of the world.
इन्द्रियाण्यपि सूक्ष्माणि दृष्ट्वा पूर्वश्रुतागमात्। चिन्तयन्नानुपर्येति निभिरेवान्वितो गुणैः॥
The dreamer, on account of the appearance sensual impressions, becomes conscious of his senses in their subtile forms, and endued as he already is with the three qualities, he considers his senses as existing with their respective objects and, therefore, acts and moves about with an imaginary body after the manner of his own self while awake.
यत् तमोपहतं चित्तमाशु संहारमध्रुवम्। करोत्युपरमं काये तदाहुस्तामसं बुधाः॥
That dissociation of the Soul from the understanding and the mind with the senses, which speedily disappears, which has no stability, and which the mind causes to arise only when influenced by Ignorance is happiness that partakes as the learned say, of the nature of Ignorance and is experienced in this gross body only.
यद् यदागमसंयुक्तं न कृच्छ्रमनुपश्यति। अथ तत्राप्युपादत्ते तमोऽव्यक्तमिवानृतम्॥
Over the felicity of Liberation also, the felicity, viz., which is created by the inspired teaching of Vedas and in which no one sees the slightest mark of sorrow,-the same indescribable and truth-concealing darkness seems to spread itself.
एवमेष प्रसंख्यातः स्वकर्मप्रत्ययो गुणः। कथञ्चिद् वर्तते सम्यक् केषांचिद् वा निवर्तते।॥
Like to what occurs in dreamless sleep, in liberation also, subjective and objective existences, which have their origin in one's : acts, are all discarded. In some, that are possessd by Ignorance, these exits, firmly grafted with them. They never approach others who have transcended Avidya and have acquired knowledge.
एतदाहुः समाहारं क्षेत्रमध्यात्मचिन्तकाः। स्थितो मनसि यो भावः स वै क्षेत्रज्ञ उच्यते॥
Those who know thoroughly well the character of Soul and non-Soul, say that this sum total of the senses, etc.,) is body. That existent thing which rests, upon the mind is called Soul.
एवं सति क उच्छेदः शाश्वतो वा कथं भवेत्। स्वभावाद् वर्तमानेषु सर्वभूतेषु हेतुतः॥
When such is the case, and when all creatures, on account of the well-known cause, exist, due to a state of union between Soul and body, which of these two then is destructible and how can that which is said to be eternal, suffer destruction?
यथार्णवगता नद्यो व्यक्तीर्जहति नाम च। नदाश्च ता नियच्छन्ति तादृशः सत्त्वसंक्षयः॥
As small rivers falling into larger ones lose their forms and names, and the larger ones falling into the ocean lose their forms and names too, similarly called Liberation.
एवं सति कुत: संज्ञा प्रेत्यभावे पुनर्भवेत्। प्रतिसम्मिश्रिते जीवेऽगृह्यमाणे च सर्वतः॥
Likewise, the individual Soul which is characterised by qualities, is received into the Universal Soul, and when all its attributes disappear, how can it be differently mentioned?
मात्मानमन्विच्छति चाप्रमत्तः। न लिप्यते कर्मफलैरनिष्टः पत्रं विसस्येव जलेन सिक्तम्॥
One who is conversant with that understanding which brings on Liberation and who carefully seeks to know the soul, is never sullied by the evil fruits of his acts water is never soaked by it.
दृढ़र्हि पाशैर्बहुभिर्विमुक्तः प्रजानिमित्तैरपि दैवतैश्च। यदा ह्यसौ सुखदुःखे जहाति मुक्तस्तदग्यां गतिमेत्यलिङ्गः॥
When one becomes freed from the very many strong fetters, occasioned by affection for children and wives and love for sacrifices and other rites, when one renounces both joy and sorrow and transcends all attachments, one then attains to the highest end and entering into the Universal Soul becomes immersed in it.
श्रुतिप्रमाणागममङ्गलैच शेते जरामृत्युभयादभीतः। क्षीणे च पुण्ये विगते च पापे ततो निमित्ते च फले विनष्टे। मास्थाय पश्यन्ति महत्यसक्ताः॥
When one has understood the injunction of the Shrutis that lead to correct conclusion (about Brahma) and has practised those auspicious virtues which the same and other Scriptures teach, one may lie down at ease, disregarding the fears of decrepitude and death. When both merits and demerits disappear, and the fruits, in the form of joy and sorrow, originating therefrom, and destroyed, men, unattached to everything, seek refuge at first with personal Brahma, and then behold impersonal Brahma in their understandings.
स्तन्तुक्षय तिष्ठति पात्यमानः। तथा विमुक्तः प्रजहाति दुःखं विध्वंसते लोष्ट इवाद्रिमृच्छन्॥
In course of its downwards descent under the influence of ignorance individual soul lives (within its cell formed by acts) like a silkworm living within its cell made of threads woven by itself. Like the freed silk-worm again that quits its cell, individual soul also abandons its house forined by its acts. The final result, is that its sorrows are then dissipated like a clump of carth falling violently upon a rocky mass.
यथा रुरुः शृङ्गमथो पुराणं हित्वा त्वचं वाप्युरगो यथा च। स्तथा विमुक्तो विजहाति दुःखम्॥
As the Ruru deer casting off its hold horns or the snake casting off slough passes on without arresting any notice, similarly a person who is unattached renounces all his sorrows.
मुत्सृज्य पक्षी निपतत्यसक्तः। तथा ह्यसौ सुखदुःखे विहाय मुक्तः पराक्र्धा गतिमेत्यलिङ्गः॥
As a bird leaves a tree that is about to fall down upon a water and sits on a (new) resting place, similarly similarly the person freed from attachinents renounces both joy and sorrow and dissociated even from his subtile and subtler forms attains to that end which is full of the highest prosperty.
भीष्म उवाच अपि च भवति मैथिलेन गीतं नगरमुपाहितमग्निनाभिवीक्ष्य। न खलु मम हि दह्यतेऽत्र किंचित् स्वयमिदमाह किल स्म भूमिपालः॥
Seeing his city burning in a fire, their own ancestor Janaka, the king of Mithila himself proclaimed-'In this fire nothing of mine is burning.'
इदममृतपदं निशम्य राजा स्वयमिह पञ्चशिखेन भाष्यमाणम्। निखिलमभिसमीक्ष्य निश्चितार्थः परमसुखी विजहार वीतशोकः॥
Having heard these words capable of giving imınortality and uttered by Panchashikha, and arriving at the truth after carefully reflecting upon everything that the latter had said King Janadeva cast off his sorrows and lived on in the enjoyment of great happiness.
इमं हि यः पठति विमोक्षनिश्चयं महीपते सततमवेक्षते तथा। उपद्रवान् नानुभवत्यदुःखितः प्रमुच्यते कपिलमिवैत्य मैथिलः॥
He who reads this discourse, O king, that deals with emancipation and who always reflects upon it, is never pained by any misfortune, and freed from sorrow, attains to liberation like Janadeva the king of Mithila after his meeting with Panchashikha.' He who reads this discourse, O king, that deals with emancipation and who always reflects upon it, is never pained by any misfortune, and freed from sorrow, attains to liberation like Janadeva the king of Mithila after his meeting with Panchashikha.'