ibute, which is
divine, and without birth and death. Realising that Brahma dwells in
their Souls, they become themselves immutable and have never to return
(to the earth). Attaining to that supreme state which is indestructible
and eternal, they exist in felicity. The knowledge with respect to this
world is even this: it exists (in the case of erring persons). It does
not exist (in the case of those who have not been stupefied by error).
The whole universe, bound up in desire, is revolving like a wheel. As the
fibres of a lotus-stalk overspread themselves into every part of the
stalk, after the same manner the fibres of desire, which have neither
beginning nor end, spread themselves over every part of the body. As a
weaver drives his threads into a cloth by means of his shuttle, after the
same manner the threads that constitute the fabric of the universe are
woven by the shuttle of Desire. He who properly knows transformations of
Prakriti, Prakriti herself and Purusha, becomes freed from Desire and
attains to Emancipation.[792] The divine Rishi Narayana, that refuge of
the universe, for the sake of compassion towards all creatures, clearly
promulgated these means for the acquisition of immortality."'"

SECTION CCXVIII

"'Yudhishthira said, "By following what conduct, O thou that art
conversant with all courses of conduct, did Janaka, the ruler of Mithila
versed in the religion of Emancipation, succeed in attaining to
Emancipation, after casting off all worldly enjoyments?"

"'Bhishma said, "In this connection is cited the following old narrative
of the particular conduct by which that ruler, thoroughly conversant with
all courses of conduct, succeeded in achieving the highest felicity.
There was a ruler in Mithila of the name of Janadeva of Janaka's race. He
was ever engaged in reflecting upon the courses of conduct that might
lead to the attainment of Brahma. A century of preceptors always used to
live in his palace, lecturing him upon the diverse courses of duty
followed by people who had betaken themselves to diverse modes of
life.[793] Given to the study of the Vedas, he was not very well
satisfied with the speculations of his instructors on the character of
the Soul, and in their doctrines of extinction upon the dissolution of
the body or of rebirth after death. Once upon a time a great ascetic of
the name of Panchasikha, the son of Kapila, having roamed over the whole
world, arrived at Mithila. Endued with c