This second part of Poorv Bhaag of Naarad Puraan is very big - 153-400=250 pages. It contains a few chapters on grammar astrology, and Chhand. Most of this information is omitted here.

Panchshikh and King Janadev Janak

Soot Jee said - "Hearing all this Naarad Jee asked Sanandan Jee again - "I heard you on Adhyaatm related and Dhyaan related Moksh Shaastra, now please tell me the way how a Jeev can be free from A-Vidyaa (ignorance). Tell me the Moksh Dharm again. I am not satisfied even after listening to it several times." Sanandan Jee said - "Hey Naarad, Learned people cite this ancient story in this regard. It tells that how Mithilaa's king Janak attained Moksh. There was a Janak Vanshee king in Mithilaa named Janadev. He always followed Dharm which helped him to attain Brahm. He always had 100 Aachaarya in his court. They always used to preach him on various issues, such as "Whether Jeev exists after leaving the body?" or, "Does he take birth after leaving the body?" They used to preach him according to their own ideas, but Janadev was not satisfied.

Once Kapilaa's son Panchshikh came to Mithilaa city. He was the knower of all Dharm and knew Tattwa Gyaan very well. He had no doubts in his mind. He used to wander around with no conflict in his mind. Learned people in Saankhya knowledge considered him like Kapil Muni himself. It was believed that he was the first disciple of Aasuri Muni and was immortal. Once Aasuri Muni went to a group of Kapil Muni's followers and told them about A-Vyakt Brahm and acquired the knowledge of the difference between Kshetra and Kshetragya and the knowledge of manifestation of one Brahm in various forms. Panchshikh Muni was the disciple of the same Aasuri Muni. There was a Braahman woman named Kapilaa, she brought him up. That is why he was called Kapilaa's son. He impressed all the 100 Muni in Janak's court. Janak was also impressed by him. Janak ignored his 100 Aachaarya and started following him. So Panchshikh Muni preached Moksh to him.

First he explained him "Jaati-Nirved", then "Karm-Nirved" and then Sarv-Nirved" (see Nirved). He said - "For whoever Dharm is followed and whatever is achieved after doing the Karm, those pleasures of this Lok and other Lok are all mortal, that is why it is not good to believe in them. Whatever is going to be destroyed in a short time only, what is the use of achieving it? Thinking in this line, who abandons everything and detaches himself from all worldly things in just one moment, he doesn't have to take birth again in this world. Whatever body is mortal, how can one get attached to it?"

Some atheists say - "This body (unfortunately they take body as Aatmaa) is seen destroyed, everybody is a witness to it; in spite of this if somebody says that Aatmaa is separate from this body, he should be considered as defeated (in a debate), because his saying is opposite to what the whole world experiences. According to them whatever one is not seen, it is not there.

In fact whatever consciousness is seen absent in a dead body, only that is the proof of Aatmaa. If the consciousness had been the function of body, it should have been present in the dead body also. After the death, even body remains only for some time, but the consciousness leaves immediately. Therefore the consciousness is different from the body, and so the Aatmaa.

Even atheists use Tantra etc to cure diseases of the body. What is that Tantra? If he is made of Panch Mahaa-Bhoot, then he should be seen like other things; and if he is different from physical materials then the existence of consciousness is proved automatically. Therefore Aatmaa is different from the body, this is proven by visible experience; the body is Aatmaa, it seems opposite to the visible experience.

If we take that Aatmaa is also dead along with the body, then we have to agree for that all good and bad actions are also over with the death of body and Aatmaa. It means that nobody will be there to enjoy or suffer the fruits of one's actions, and the next body will suffer or enjoy his fresh actions (not the previously done actions). But it doesn't happen so in real life. People do enjoy or suffer for their previous actions. If you don't believe in Aatmaa, then it is difficult to live in this world. There will be no faith in donations, alms and Dharm actions; because Ved and worldly behavior are only to comfort Aatmaa. Thus many questions arise in the mind but logic does not satisfy them. At this point only Shaastra control people as Ankush (the iron rod to control elephant) controls elephant."

Saankhya Shaastra

Panchshikh further said - "Now I tell you about Saankhya Shaastra, which is called Samyangman - means which makes your mind doubtless. Sacrificing is main in this Shaastra. This will help you in attaining Moksh. Whoever desire Moksh, they should abandon all Sa-Kaam (with desire) Karm and wealth. Who claim to be detached without abandoning the things, they continue to be surrounded by sorrows and pains produced by A-Vidyaa (ignorance). Shaastra say that one should do Yagya etc Karm to abandon wealth; Vrat to abandon pleasures, Tap to abandon physical comforts; and Yog to abandon everything. This is the outer most limit of abandoning the world. To abandon everything is the best way to get rid of sorrows and pains.

Five Gyaan Indriyaan have been told along with the sixth one - mind, and they all are governed by Buddhi (intellect). Eyes are to see, nose is to smell, tongue is to taste, ears are to hear and skin is to touch and feel. There are five Karm Indriyaan - hands are to work, feet are to walk, tongue is to talk, reproduction organ is to enjoy and reproduce and anus is to excrete. Mind consists of all these five Indriyaan. Thus five Gyaan Indriyaan, five Karm Indriyaan and one mind - theses are eleven Indriyaan. Considering them all as mind, one should abandon them through the use of Buddhi.

When one hears, then he uses ear as Indriya, sound as its subject and mind as the doer (or enjoyer). In the same way, while using other Gyaan Indriyaan, mind is included in all of them when they are at work. Thus they are five groups of three each. They all are called Gun (attributes) and present themselves as Kartaa (doer), Karm (action) and Karan (means) one by one. They all are also divided according to three Gun (Sat, Raj, and Tam). Happiness, love, joy and peace at heart - all these feelings, whether they are because of some reason (on fulfilling some wish) or without any reason (on attaining Vairaagya) are considered Saatwik Gun. Discontentment, sorrows, pain, greed, lack of forgiveness - they also, based on whether they are because of some reason (on fulfilling some wish) or without any reason (on attaining Vairaagya) are considered the signs of Raajo Gun. Unreasoning, intense love, craziness, dreaming, laziness - they also based on whether they are for any reason or without any reason, are various forms of Tamo Gun. (see Note 1 here).

Who researches spiritual Tattwa after learning this Moksh knowledge, he never gets attached with the short lived fruits of Karm. Attachment with children and doing Yagya for various Devtaa to fulfill various wishes - these are all various types of bondages for human beings. When he leaves all these bondages and doesn't care for pleasures and pains, then he attains Mukti."

After hearing this king Janak reached on some conclusion and started living without any worry and sorrows. He had reached at this stage, that once seeing Mithilaa city burning he said - "Its burning doesn't burn my anything."