King Janaka gets knowledge regarding the existence of soul from Panchashikha and Lord Narayana burns his kingdom
After Yudhisthira was crowned as King of Hastinapur, Lord Krishna freed amazing Bhishma from all of his sufferings before his death and requested him to relieve Yudhisthira from mourning over the lifeless Kshatriyas by the way of advising him on Dharma. Yudhishthira asked Bhishma Pitamaha that, by what kind of conduct did Mithila King Janaka, who knew the religion of salvation, renounced human pleasures and attained salvation? In this regard, Bhishma gave an example of the ancient history, through whose conduct the righteous king Janaka had attained great salvation. Let us know about it in brief.
A long time ago King Janaka used to rule the Mithila region. He was always engaged in contemplating the existence of the soul after leaving the body. Hundred Acharyas used to live equally in his court. Those who were holders of various ashrams used to evangelize different religions to him. After giving up this body, whether or not the existence of the soul remains, or it is reborn after leaving the body, the definite theory and perspectives presented by those Acharyas about the Atma-tattva in this matter did not give a lot of satisfaction to the religious king Janadeva.
Once Kapila's son, Mahamuni Panchashikha, went round the whole earth and reached Mithila. He was the knower of all sannyasa-religions and the nurturer of a definite principle in the decision of philosophy. There was absolute confidence in his mind. He was unique among the sages and was completely devoid of desire. He wanted to establish the rare eternal happiness in the hearts of men through his teachings. The scholars of Sankhya defined him as the form of Prajapati Maharishi Kapila. Seeing them, it seemed as if Lord Kapila, the originator of Sankhya Shastra, himself had taken the form of Panchashikha. He was said to be the primary disciple of Asuri Muni and Chiranjeevi. He carried out the ritual of Manas yajna for a thousand years. Once, the Asuri sage was sitting in his ashram, at the same time, an exquisite community of sages following the concepts of Kapila came there, started requesting him to say something approximately the avyakt and the paramatattva living inner all men. Panchashikha was additionally there. He was skilled in the five sources (senses), the Pancharatras Agama, the knower of the five koshas, and the five types of worships corresponding to them. Sama, Dama, Uparati, Titiksha and Samadhana – were also endowed with these five gunas. Because of being specific from those five koshas, the Brahman which is at its peak is known as Panchashikha. Being his knower, the sage is likewise considered as 'Panchshikha'. Asuri had attained divine vision from asceticism. He had clearly understood the difference between Kshetra and Kshetrajna by way of accomplishing siddhi thru Jnana-yajna. The understanding of the only word and the imperishable Brahman that is visible in diverse forms was propounded by Asuri. His disciple was the Panchashikha, who was born from a human woman named Kapila. Therefore, due to being referred to as Kapila's son, he became famous by the name Kapileya. He had attained naishthika (allegiance to Brahman) intellect.
The virtuous Panchashikha had attained awesome know-how. He went to the court of King Janaka and captivated all those masters by his logical words. At that point, King Janaka was fascinated with him after seeing the knowledge of Panchashikha, left his hundred masters, and began following him. Then Muni Panchashikha, seeing the king lying at the feet in keeping with religion, thinking about him as worthy, preached the ultimate salvation, that is described within the Sankhya Shastra. He preached 'Karmaniveda' by way of describing 'Jati Niveda'. After that informed about 'Sarvnirveda'.
(The Vairagya or dispassion occurring by thinking about the suffering on the time of birth because of pregnancy etc. is 'Jati Nirveda'. To abstain from sins and sexual activities after considering the sufferings resulting from karma - the attainment of various types of life and hell is known as ‘Karmanirveda’. From the smallest things of this world to the transience of the universe and to be cleansed from all sides by way of considering the form of sorrow is called 'Sarvanirveda'.)
He said, “For whom Dharma is practised, which is attained when the fruits of actions arise, that achievement of the Ihloka or the paraloka is mortal. It is not proper to believe in these. These are fickle and volatile. Some atheists say that the destruction of the embodied soul is being visible directly. The whole world is a witness to this. Still, if all of us, taking the guise of scripture, renders the existence of a soul one of a kind from the body, then he's defeated. Because his statement is in opposition to the experience of the people. The absence of the physical body of the soul is its death. From this point of view, sorrow, old age, and various types of diseases - all these are the death of the soul (because they cause partial destruction of the body). Still, those who recollect the soul to be one of a kind from the body, their belief is very inconsistent.
If the existence of such a thing is also assumed, which is not viable in the world, if it is exclaimed on the basis of the scriptures that there is an immortal soul other than the body, who enjoys divine pleasures within the heavenly worlds, then it is to be believed the way the Prisoners who say the King’s rule is right and honourable. (the summary is that simply because the prisoners deal with the king as Ajar-Amar, the identical The word of scripture is also formal.) Simplest the diseased is immortal and the direct enjoyment right here is said to be its happiness. Estimate and inference - the origin of each of that evidence there is proof. If the estimates or inference are against the direct experience, then it is nothing - its authenticity can not be accepted. Wherever there is an inference for the accomplishment of God, the invisible or the eternal soul, there is also a feeling made in the vain for the spiritual means, so in the opinion of the atheists, there is no existence of the soul other than the body.
Simply as leaves, flowers, fruits, roots, and skin, etc. are hidden in the seed of a banyan tree, like ghee, milk, and so on. appear from the grass eaten by the cow, and as the intoxication-causing power comes in it by ingesting many medicinal substances, in the identical way consciousness manifests itself from the semen along with the body and so forth. Apart from this caste, memory. Ayekanthamani, Suryakantmani, and Badwanal's drinking ocean water, and so on., additionally do not fulfil the divine consciousness. (The caste is called birth. As an instance, the liquor which is prepared by combining many items from jaggery or mahuve, etc. rather than the ingredients it creates a strange intoxicating energy, in an identical manner, due to the combination of these four substances – earth, water, light, and air, consciousness manifests itself in this. Simply as reminiscence is born from the root mind, in the equal way the conscious soul is developed from the inert body. Like magnet hardened it also pulls away from the iron, in an identical manner the inertial body also controls the senses; So the soul is not separate from it. Just as Suryakantmani, being cool, starts manifesting fire due to the combination of the rays of the sun, further semen, being cold, invents the Jathranal by the mixture of juice and blood and simply as the badwanal born out of water eats most effective the water, within the equal way this body that is born out of semen itself transfuses and holds semen. consequently, there's no need to anticipate the existence of the soul different than the body.)
(The refutation of this atheist theory ought to be understood as follows) The absence of consciousness that's seen within the dead body is the proof in the life of the soul outside the body (keep in mind that if consciousness is the religion of the body then it ought to be attained within the lifeless body also, but after death, the body will remain there for some time. However, there's no consciousness in it; as a result, it is proved that the conscious soul isn't like the body). Atheists additionally worship the deity and many others. by way of mantra, Japa, and tantric method for the cessation of disease and many others. what's that deity? If it is Panchabhautik, then like Ghat and so forth. It must be seen, and if it is different from material objects, then the existence of the conscious becomes self-evident; So the soul is different from the body, it is proved by direct experience and the body is the soul, appears to be in opposition to direct experience. If the demise of the soul is believed along with the death of the body, then the deeds done by him will also have to be considered destroyed. Then there will be no one to bear the fruits of his good and terrible deeds and The context of believing that one has acquired the enjoyment of karma without doing it will be existing. These kinds of evidence prove that there is the true existence of the conscious soul apart from the body.
Whatever the reasons were given by means of the atheists, these are all immaterial things. Tangible inert matter originates from tangible inert matter. for instance, the beginning of Agni from wood (if the origin of the soul from the five elements or the origin of the intangible from the embodied is accepted, then it needs to be considered that the sky is originated from the tangible objects like earth, etc, which is impossible). The soul is intangible and the body is tangible; therefore from the combination or equality of the intangible with the tangible, the intangible aware soul cannot be produced. A few people attribute ignorance, karma, craving, greed, delusion, and the consumption of defects as the cause for rebirth. They call the lack of knowledge as Kshetra. Karma carried out in previous births is the seed and Trishna is the affection or water that gives rise to Ankura. This is the type of reincarnation in their opinion. That Avidya and so on continue to be occult in the form of samskara even throughout the time of Sushupti and the holocaust. When a mortal body perishes during its life, then another body is born from it due to the aforesaid ignorance and many others. While the cause of ignorance and many others is burnt by knowledge, then after the destruction of the body, the decay form of sattva (intellect) takes shape of Moksha, it is their statement.
(In the above-stated by atheist doctrine, theists blame as follows-) consistent with the perception of the transient scientist, while the body and the soul are transient, then the previous body’ form, caste, religion and purpose are distinct in all respects from the previous body. In such a country it is the same, thus pratyabhigya (smruti) cannot exist. Or that the whole thing like enjoyment, salvation and so on is attained suddenly without any desire, it has to be believed (Additionally it can be said that there's another person who desires salvation, another is the one who does the Sadhana and the one who is free from it is also the opposite. If this is the case, then how will one be pleased with charity, learning, penance, and power? Because all the work achieved by him will give its fruit to others (ie the one who's the giver at the time of providing charity, in line with the momentary science, does no longer stay in the time of enjoyment, therefore one does virtue or sin and the other enjoys its fruit.)
Then we ask that what's the substance of this analogous science that arises in your opinion? If retrospective science is said to be the essence, then it is not right, because that science has been destroyed and if the destruction of retrospective science is the cause of the origin of the later retrospective science, then if some human beings kill someone's body with pestles, that dead body will also regenerate another body; so this isn't accurate.
Seasons, seasons, eras, winters, summers and all matters dear and unpleasant come and go and come again, all these humans see directly. In an identical way, salvation in the form of Sattva also can come again and retire due to the fact there is no end to the stream of science. Like the weak elements of the house first start getting destroyed and then gradually the whole house collapses, within the same way, the weak parts of the body which have been affected by old age and disastrous death first perishes and one day the whole body. The senses, mind, life, blood, flesh, and bone – all these gradually perish and merge into their cause.
If the life of the soul is not accepted, then the journey of the human being will no longer be carried out. There will be no faith for charity and the attainment of the end result of different religions because the Vedic words and worldly practices are all meant to provide happiness to the soul. Many kinds of arguments arise within the mind and the existence or non-existence of the soul does no longer seems determined through these. Thinking like this, the intellect of people of various faiths enters somewhere at one place, like a tree it gets rooted and then dilapidated. All the creatures are unhappy due to meaning and misfortune, only the words of the scriptures drag them and bring them on the right path. Human beings with a dry heart are keen on such matters, which is very pleasing; however, in this pursuit, they must face great sorrows and in the end, they leave behind the pleasures and grow to be the victims of death. One who's going to be destroyed one day, whose life has no region, what's the benefit to be getting from these brothers and sisters and daughters and sons of such an impermanent body? Thinking this, the person that leaves all these in a period with detachment does not have to take birth again in this world after death. Earth, sky, water, fire and air - those constantly keep protecting the body. Having understood this very well, how can there be attachment towards it? Where is happiness from this type of body which goes to face demise someday?”
After hearing this treasured preaching, Janadeva Janaka once more requested Panchashikha about the existence or destruction of the soul after one’s death. Janaka asked, “Lord! after dying If there's no last consciousness, then if so what will ignorance and knowledge do? With the death of man, all his Sadhanas are destroyed. Then whether he is already careful or inattentive, will he be able to take special advantage? After death, does the soul have any contact with the perishable Panchmahabhutas or not? If it remains, then why does it?”
knowing that King Janak's intellect was covered with darkness and confused and distraught by the possibility of destruction of the soul, the wise Mahatma Panchashikha, pacifying him with sweet words, stated to him that, “Rajan! After demise the soul neither perishes nor does it transform into any specific form. This is a visible impact, it is also a mere combination of the body, the senses and the mind. Despite the fact that they are all different, yet by taking safe haven from each other's they stay engaged in Karma. In the bodies of living beings the five elements are area, air, fire, water, and Earth. By nature, they come together and get separated, by the amalgamation of those five elements, many types of our bodies have been created. Knowledge (intellect), Ushma (Jatharanal), and air (prana) in the body—these are the collectors of all karmas; due to the fact from these the senses, the objects of the senses, nature, consciousness, mind, prana, Apana, vicar, and semen have emerged.
Ears, skin, tongue, eyes, and nose are the five sense organs or Jnanendriya. words etc., mixed with the mind, are the subjects of these senses. Science-based consciousness (due to subjectivity, importance and negligibility of subjects) is certainly of three types. It is called Adukha, Asukha and Sukha and Dukha. Word, touch, form, taste, smell, and murta dravya – these six qualities are the seekers of sense knowledge till the death of the soul. Knowledge of various topics is acquired only while the senses are combined with them. By giving up objects within the senses, like listening and many others the real willpower of all elements to salvation is achieved. The essence is said to be the very clear, perfect knowledge and the imperishable great brahmpad. Those who take this body as soul as a result of the effect of the gunas, due to false expertise, get infinite sadness and their tradition is never pacified. On the contrary, in whose eyes this visible-manifested soul has been substantiated, they neither have affection for it nor ego, then how can they get the notion of sorrow?
Now I can describe that supremely splendid Sankhya Shastra. In Samyagvadha (destruction of sorrows in symmetry, there's a predominance of renunciation. It will cause salvation for you. Those who are striving for liberation, need to renounce egoism, affection, attachment and desire in all their actions. Those who falsely claim to be humble (ready in means like Sama, Dama and so on.) without sacrificing them, get painful afflictions like avidya and so forth. In the scriptures, Yajna to give up material things, etc., and to give up everything else (egoism, affection, attachment, desire and so forth.) The ritual of yoga is commanded. This is the remaining limit of renunciation. This is the most effective way to give up the entirety and get rid of sorrows opposite conduct is best suited for to suffer.
I can now describe the five organs of movement and the sixth one together with the life force other than the five sense organs situated within the intellect along with the mind. The work of both the hands, walking of both the feet is taken into consideration as the organs doing work. The male genital is there for the production of children and sexual intercourse and Guda the organ is for defecation. To pronounce the word there is baak-Indriya Forms of five action organs from five subjects. The objects of the eleven senses together with the mind have to be discarded immediately by the intellect. During listening, there is a combination of the senses of the listener, the object of the word, and the doer of the mind. Similarly, in the enjoy-time of touch, form, taste, and smell, the union of the senses, the object, and the mind is required. In this manner, these three are five communities of three, all these are called Gunas. From these, the objects of words are acquired, because of which these three modes of a doer, karma, and karnarupi bhav are present alternately.
Out of which there are three distinctions of each one, sattvik, rajas, and tamas. There are only three varieties of experiences to be received from them. That is the source of all the feelings of joy, love, etc. There are seekers joy, love, pride, happiness, and peace of mind, all feelings, whether spontaneous, with no purpose, or due to reason (devotion, knowledge, dispassion, Satsang, and so on.), are considered to be sattvic characteristics. Discontent, suffering, grief, greed and intolerance-be it for some purpose or no reason are signs and symptoms of the Rajo traits. Lack of expertise, delusion, misconceptions, dreams and laziness – whatever they may be, they are the different sorts of Tamo guna. In those, that which arises within the body or mind because of the conjunction of love is a sattvik feeling and one must recognize the increase of sattva guna. One who is unsatisfactory and unpleasing to himself has to understand it as the tendency and accretion of Rajoguna. The soul, that's unknowable and deluded in the body or mind, should be known to be born of the guna of tamo.
The bottom of the word is the sound senses or Shrotendriya and the base of the sound senses is the sky. Therefore it is the sky. In such a situation, whilst experiencing the word, the sky and the ear - both these aren't objects of knowledge or ignorance. So the skin, eyes, tongue, and nostrils respectively is sheltered in touch, see, taste, and the smell and the form of its basic elements or Mahabhutas. The cause of all this is the mind, Therefore they all are the form of the mind. These ten senses have the power to get hold of their respective objects at the same time. The mind and intellect - they should be taken into consideration as eleventh and twelfth helpers of the senses. ('These aren't subjects of know-how or lack of awareness, the meaning of this statement must be understood as follows - He who studies the word within the time of the hearing, does no longer concurrently experience the source and the sky. At the identical time, he does not have any ignorance of both of them; due to the fact the word is related to each the sense organs and the sky. Without these there is no experience of word.)
In the Sushupti of the tamo guna senses could not receive the objects due to the fact they were merged with their cause, however, they do not perish. The energy that they have got to receive their objects collectively is seen only in worldly behaviour (not in the sleep period). The dreaming man, having attained the words and so on., out of the former's desire, thru seeing and hearing, and many others., within the first waking state through seeing the eleven senses, feels the company of the senses and is endowed with the three qualities of sattva and so on., roams inside the body at his will. In the sleep period, while the mind, being crushed by way of the mode of tamas, quickly destroys its instincts and mild-nature, and stops the task of the senses for a while, the happiness that is felt in the body at that time is known as tamas happiness. During sleep, the dreamer does not experience the existing misery as evident. This is why he experiences false happiness with the quality of Tama even in his sleep. In this way, it has been said about the attainment of gunas done in step with one's karma. Those characteristics of the ignorant are rightly implemented and of the wise are retired.
Scholars who think of the Spirituality call this union of the body and the senses as Kshetra, and the conscious being situated within the mind is referred to as Kshetrajna (Jivatma). How can the soul be destroyed in such a state? Or how can it have eternal contact with the five great elements? Just as rivers and streams merge into the ocean and give up their name and personality (shape) and as huge and small rivers merge into themselves, so thus the soul merges with the Supreme Soul. This is salvation. As soon as the soul merges with the Brahman, its name and form cannot be recognized in any way. In such a situation, how will the identity of the soul remain after death? He who knows this science of salvation and punctiliously studies the Self. He never indulges in the evil fruits of action like a lotus leaf in water. But the reasons for attachment to the children and different fruitful deeds performed by the ignorant for the pleasure of the gods, all these are bonds made for man in diverse ways. While he's free of this bondage, he renounces worry and happiness, at that time attains the satisfactory gati through relinquishing the pride of the subtle body. By considering the evidence propounded by means of the Shruti and performing the rituals of the auspicious means as prescribed in the scriptures, a person sleeps peacefully, free from the worry of death. Whilst virtuous, sinful, the fruits of pleasure and pain and so on. are destroyed, then at that time someone completely devoid of attachment to all matters, being located in the heavenly and supreme God, realizes him.” King Janaka after listening to this nectar of knowledge advised by way of Acharya Panchshikha reached a certain precept and after considering all of the things, began living thankfully without being mournful.
Once Mithilanagari was burnt by fire in the past. King Janadeva used to move everywhere by establishing himself inside the supreme Soul and achieving omnipotence. Mahapragya Janaka, being a knower of the Spirituality, used to remain absorbed in that spiritual knowledge even while following Yajna, charity, homa, and ruling earth with selfless devotion. At one time Lord Narayana, the supreme Lord of all of the worlds, thought of checking out the mind of King Janaka; So he came there in the form of a Brahmin. The supremely sensible Shri Hari did some unfavourable conduct in Mithilanagari. Then the superior Dwijs caught him and handed him over to the king. targeting the crime of the brahmin, the king told him that, “Brahmin! I can not punish you in any way, you get out of my kingdom, as far as the extent of my country is involved. On the pronouncing of Mithilanresh, that superb brahmin, who was surrounded by ministers, said to that mahatma king Janaka that, “you always have affection at the feet of Padmanabha Lord Narayana and take shelter in him. You are grateful, may you be blessed! I will go now.”
Pronouncing this the Brahmins left from there. so as to test the king on the way, Lord Shri Hari, who was inside the shape of a superior Brahmin himself, set fire to the city of Mithila. Seeing Mithila burning, the king was not disturbed at all. while asked by the humans, he said to them that, “I have endless wealth in the shape of self-knowledge; So now there's nothing left for me to get, even after this Mithilanagari burns, nothing burns for me.” On being advised like this via King Janaka, the Dwijshrestha also listened to him and understood his sentiments. Then Shri Hari made Mithilanagari alive and burn less than before. At the identical time, he made the king see his actual divine form and, as giving him a boon, once more stated, “Nareshwar! may your thoughts be in harmony with Dharma and your intellect be dedicated to philosophy. Live detached from objects and stick to the path of truth. May you be well. Now I will leave.” Then Lord Shri Hari disappeared there.
(Seeing Mithila-Nagari burning with fire, had expressed the utterance that nothing burnt for him due to the burning of this country. Right here the salvation is determined by the person, he constantly does self-study, and contemplation and misery do not bother him. Sadness does not give problem him at all. Just as King Janaka was liberated after accomplishing this knowledge from the Kapilmatavalambi Panchashikha, within the equal manner he also attains salvation.)
Ref: Mahabharata Shanti Parva