dic rites.[812] Thus diverse
kinds of speculations arise in the mind. Whether this opinion is right or
that is right, there is no means of settling. Engaged in reflecting on
those opinions, particular persons follow particular lines of
speculation. The understandings of these, directed to particular
theories, become wholly taken up with them and are at last entirely lost
in them. Thus all men are rendered miserable by pursuits, good or bad.
The Vedas alone, bringing them back to the right path, guide them along
it, like grooms conducting their elephants.[813] Many men, with weakened
minds, covet objects that are fraught with great happiness. These,
however, have soon to meet with a much larger measure of sorrow, and
then, forcibly torn from their coveted meat, they have to own the sway of
death. What use has one, who is destined to destruction and whose life is
unstable, with kinsmen and friends and wives and other possessions of
this kind? He who encounters death after having cast off all these,
passes easily out of the world and has never to return. Earth, space,
water, heat and wind, always support and nourish the body. Reflecting
upon this, how can one feel any affection for one's body? Indeed, the
body, which is subject to destruction, has no joy in it.' Having heard
these words of Panchasikha that were free from deception, unconnected
with delusion (because discouraging sacrifices and other Vedic acts),
highly salutary, and treating of the Soul, king Janadeva became filled
with wonder, and prepared himself to address the Rishi once more."'"

SECTION CCXIX

"'Bhishma said, "Janadeva of the race of Janaka, thus instructed by the
great Rishi Panchasikha, once more asked him about the topic of existence
or nonexistence after death.

"'"Janadeva said, 'O illustrious one, if no person retains any knowledge
after departing from this state of being, if, indeed, this is true, where
then is the difference between Ignorance and Knowledge? What do we gain
then by knowledge and what do we lose by ignorance? Behold, O foremost of
regenerate persons, that if Emancipation be such, then all religious
acts and vows end only in annihilation. Of what avail would then the
distinction be between heedfulness and heedlessness? If Emancipation
means dissociation from all objects of pleasurable enjoyment or an
association with objects that are not lasting, for what then would men
cherish a desire for action, or, having set themselves