“Bhishma continued, ’Beholding the king enveloped in thick darkness, stupefied by error, and become helpless, the learned Panchasikha tranquillised him by once more addressing him in the following words, ’In this (Emancipation) the consummation is not Extinction.  Nor is that consummation any kind of Existence (that one can readily conceive).  This that we see is a union of body, senses, and mind.  Existing independently as also controlling one another, these go on acting.  The materials that constitute the body are water, space, wind, heat, and earth.  These exist together (forming the body) according to their own nature.  They disunite again according to their own nature.  Space and wind and heat and water and earth,—­these five objects in a state of union constitute the body.  The body is not one element.  Intelligence, stomachic heat, and the vital breaths, called Prana, etc., that are all wind,—­these three are said to be organs of action.  The senses, the objects of the senses (viz., sound, form, etc.), the power (dwelling in those objects) in consequence of which they become capable of being perceived, the faculties (dwelling in the senses) in consequence of which they succeed in perceiving them, the mind, the vital breaths 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.[814] Hearing, touch, taste, vision, and scent,—­these are the five senses.  They have derived their attributes from the mind which, indeed, is their cause.  The mind, existing as an attribute of Chit has three states, viz., pleasure, pain, and absence of both pleasure and pain.  Sound, touch, form, taste, scent, and the objects to which they inhere,—­these till the moment of one’s death are causes for the production of one’s knowledge.  Upon the senses rest all acts (that lead to heaven), as also renunciation (leading to the attainment of Brahma), and also the ascertainment of truth in respect of all topics of enquiry.  The learned say that ascertainment (of truth) is the highest object of existence, and that it is the seed or root of Emancipation; and with respect to Intelligence, they say that leads to Emancipation and Brahma.[815] That person who regards this union of perishable attributes (called the body and the objects of the senses) as the Soul, feels, in consequence of such imperfection of knowledge, much misery that proves again to be unending.  Those persons, on the other hand, who regard all worldly objects as not-Soul, and who on that account cease to have any affection or attachment for them, have never to suffer any sorrow for sorrow, in their case stands in need of some foundation upon which to rest.  In this connection there exists the unrivalled branch of knowledge which treats of Renunciation.  It is called Samyagradha.  I shall discourse to thee upon it.  Listen to it for the sake of thy Emancipation.  Renunciation of acts is (laid down) for all persons who strive earnestly