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Siddhanta Panjara ( by Vinayaka ) - Part 1

Siddhanta Panjara by Vinayaka - Slokas, Meaning, Translation | Siddhanta Panjara, Siddhanta tattva Bindu, Vedanta Panchadasi, Advaita Vedanta of Adi Shankaracharya - Philosophy, Books, Library, Quotes, Techings, Videos, Ashram, Meditations, Works Hindu Spiritual Articles and Videos
Chapter One

   1. May Raghavananda Yogin, the incarnation of the Universal Spirit, perform sportive dances on the arena of my kind.
   2. Without a beginning from the evolutionary Prakriti, free from duality, residing in the heart of people as the Self;
   3. Remaining always as the basis of everything and in the form of everything – in that Sambhu I always take refuge.
   4. For the destruction of the bond of death we meditate on HIM (Lord Krishna) who is black like the Kalaya flowers, whose form is existence, consciousness and bliss and who is interested in playing on the flute.
   5. We worship that benign Goddess who always shines by the five functions, namely creation, protection, destruction, concealment and blessing.
   6. Examining the Sastras with great diligence, I, Vinayaka, am composing this Sastra text named Siddhanta-Panjara ‘a basket of philosophical conclusions’ for my own clarification.
   7. The entire world of the movable and immovable is submerged in the ocean of Atman; still people deluded by Maya do not know that.
   8. Just as a man, though thirsty, abandons cold water and tries to quench his thirst in the waters of mirage,
   9. The sinner out of confusion abandons the blissful Atman and plunges in the great boundless ocean (of Samsara).
   10. Thinking about the residence in the womb and then the coming out of it and after being born the dependence based on ignorance,
   11. then fear from the other, the father, the elders and children, and later the separation from the relatives, sons, and the wife, and also death,
   12. the bodily and mental afflictions, a certain person with agitated mind, but equipped with the qualities like self-control, asks his own teacher thus:
   13. ‘O Lord, I wish to know who wanders in this cycle of existence and what is the nature of his connection with the cycle of existence and how ?’
   14. Thus requested by the disciple who is detached and desirous of liberation, the preceptor who knows the essence of the tenets of all the school of philosophy, who has experienced his inner self,
   15. and who explains the real nature of self for the benefit of the people, replied to the disciple after knowing what was in his mind.
   16-18. ‘Mother, father, son, relatives and friends, the wife etc., the Brahman, house, fields etc., regions like the Satya and the desire to live there again and again, teachers, elders, devotion and attachment towards them always, bondage and liberation, and merits and sins and belief in them – this is called Samsara.
   19. He who stands as the creator of these and the activator is called Samsarin by the learned in this world.
   20. When such is the case, the visible is called Samsara and the transmigration is having the form of Samsara. It is explained below.
   21. I say to you that Samsara is for the visible form of the omnipresent Supreme Self.
   22. The supreme power rises in the sky of consciousness which is of the form of knowledge; it is to be considered as its natural power just like heat for fire.
   23. The power will not be different from the possessor of the power. The capacity to illuminate is the Supreme Self.
   24. The universe of gross form is assumed to be in its centre, just as the tree exists in the seed of the tree.
   25. Even the Supreme Lord becomes perfect, because of the Supreme Power; he enters in a moment all the entities from God Shiva down to the earth.
   26. It is difficult for a non-inert (sentient) to behave like an inert; know that is the freedom of Maya.
   27. The Supreme Lord is free towards entities like food; he enters different entities as inert or sentient.
   28. Still, the powers are different in these different entities; the power of hearing existing in the ears is not present in the eyes.
   29. The olfactory power in the nose is not present in the tongue; the powers in other entities are also different in the same way; understand this.
   30. Even as the Self is one, though the bodies are many, so also though the entities are different, in all of them the essence is one.
   31. Therefore the entire visible objects constitute the Samsara; God who takes the contracted form is the Samsarin (embodied self). Know this.

Chapter Two

   32. The body is stated to be Samsara (transmigration) and the Self the Samsarin (transmigrator). I shall now explain the relation between the body and the embodied.
   33. The body, though inert, always acts; the Self though sentient does not act at all.
   34. Just as the iron acts in the presence of the magnet, in the same way the body acts only because of the presence of the sentient (Self).
   35. Just as people perform their actions when the sun rises, (though) the sun is neither the agent nor the causative agent, in the same way is the great Self.
   36. The piece of wood does not have at any time the power to burn and to cook, but being identified with the fire, it is able to do both.
   37. In the same way the body does not have at any time the power to act and to know, but is able to do both, by being identified with the Self.
   38. Just as fatness or leanness of the fire is on the basis of that piece of wood, so also is the case of the Self, because of being identified with the body.
   39. The body has always got inertness because that is its nature and the Self has sentience because sentience is the nature of the Self.
   40. During sound sleep all bodies become unconscious for some time. Even then the Self, which is the Supreme Self, will be conscious.
   41. ‘I did not know anything’ – this knowledge exists even then; so also the recollection ‘I slept soundly’, comes later.
   42. Therefore this body, though insentient, on account of the presence of the Chit (consciousness) believes as if it is the seer, the doer and the enjoyer.
   43. Thus it is because of the mutual association of the body and the Self that the body becomes the knower and the agent.
   44. Hence the notion of the Supreme Self who is the embodied Self ‘I am’. This O student, is the relation of the identity between them, on consideration.

Chapter Three

   45. Disciple: The visible world is the Samsara (transmigration) and the Self is the transmigrator (Samsarin); the relation of identity between them is established to be Maya.
   46. O Lord, you kindly explained who the Samsarin is; I would like also to hear its definition, if I am eligible.
   47. Preceptor: The wise should know the Atman, triply named as Atman, Paramatman and Jivatman due to different attitudes.
   48. On reflection of the world mere consciousness remains. It is verily declared as Atman by those conversant in all scriptures.
   49. The space is its body inside which it is manifested spontaneously. Just as butter pervades the milk, so does the Supreme Being the space.
   50. The perceptibility of milk and space is acceptable to all, (but) nowhere is the perceptibility of butter and Paramatman.
   51. By churning the milk and the ocean of scriptures there would arise undisputably the perception of these through one’s own experience (of Paramatman) and by sight (of butter).
   52. When the knowledge ‘I am Ishvara’ occurs to the embodied one by the teaching of the preceptor, one’s own experience, or even by self-earned merit.
   53. Then this agent, independent, of the form of light, the highest being, is termed Atman by the wise learned in the essence of all scriptures.
   54. He who is of the form of luminosity by self-experience, independent, supreme lord – in him appears the great universe like a group of clouds in the sky.
   55. I will now explain the nature of such a Supreme Being of the form of consciousness, absolute, auspicious, who is declared as Paramatman.
   56. He who exists within and without the world in the form of consciousness is verily called Paramatman by the wise.
   57. Just as there is always the inherence of salt on the surface and in the depth of water in the ocean, so also the pervasion of Atman within and without the world is eternal.
   58. Just as a pot sinks in water because of the water filled in it, so also all this world verily merges in the Atman.
   59. The embodied one who is uniformly omnipresent in the form of consciousness – to him, the all-pervader, there is no movement whatsoever.
   60. Just as the space enclosed by the pot does not go along with the pot when it is moved, so also the embodied one does not go with the body when it goes.
   61. Just as the sun moves only when the water in the pot moves, so also the omnipresent (seems to) move when the body moves.
   62. Just as the space permeating the world within and without itself stays unattached and uninterrupted,
   63. So also the embodied one, having pervaded the whole world by supreme intelligence, himself remains unrelated and immutable.
   64. Therefore the being who, having pervaded this world remains, he is indeed named Paramatman by its knowers.
   65. When due to non-discrimination, this being ascends from the cosmic body again and again and abides in this part (of the comics) i.e., the body,
   66. Then it is called Jiva in the world by the knowers of the essence of all scriptures who are devoted to the welfare of the world.
   67. And the embodied one who wanders in various states of waking, dream and deep sleep, as well as those of creation, preservation and destruction,
   68. Always associated as Visva (the waking state), etc., in these three states as agent in them, know that as Jiva, O virtuous one.
   69. And who, declaring ‘this is eternal’, ‘let this be mine’, ‘let this be mine’, acts in the world, know that as Jiva, O beautiful one.
   70. And who, when the body perishes in the world, remaining in the subtle body, becomes the experiencer of the fruits of actions, he is called Jiva.
   71. The embodied one who, in the waking state experiences worldly objects with fourteen sense organs, understand it as Jiva, O disciple.
   72. Who, having become perceiver, etc., in the dream, experiences through them, again in deep sleep exists in the form of ignorance, know that as Jiva.
   73. O disciple, know thus the transmigratory lord existing in three states. Having this clearly determined, what more do you want to hear ?

Chapter Four

   74. Disciple: You have explained to me the three characteristics of one’s self. How is the tranmigrator liberated and bound by his own deeds ?
   75. Preceptor: ‘I am perfect’, ‘I am accomplished’, ‘I am loved’, ‘I am delighted’, ‘I am vacuous’, ‘I am animate’. Thus continuously.
   76. Sinking in the six states, the transmigratory being is bound by his own action like a lion by a chain.
   77. On the things, house, fields etc., the attitude is ‘I am rich’; on the body it is ‘I am thin’, and on the eye ‘I am having affectionate eye-balls’.
   78. On intellect ‘I am enjoying’, with my own action. In the dreamless sleep ‘I am void’, and on breath ‘I am breathing’.
   79. Due to perpetual sense of identity with these six natural states, he is bound by these six natural states and also other states.
   80. Cultivating ego-sense in the body and sense organs, the embodied one acts continually and is bound to the world by them.
   81. Know that the embodied one, associated with desire, covetousness, etc., born of the sense of ‘I’ and ‘mine’ is bound by egoity.
   82. The good and bad Karma done by the Jiva earlier with the previous body is indeed to be experienced here by the being.
   83. And the Karma done here is experienced hereafter. Thus is the rule of the Karma of the confused Jivas.
   84. Such beings rotate continually like a wheel. But there is a difference with regard to the wise who are devoted and contented.
   85. The beings ascertained with intellect that the Gunas contained in the body and sense organs act only for their own enjoyment.
   86. And he who does his duty thinking ‘I am not the agent of the action’, ‘it does not pertain to me’, is not bound by the action in any way.
   87. The Karma earned prior to the awakening of knowledge is indeed burnt by the fire of knowledge. By no means does it become capable of giving rise to the birth of the embodied one.
   88. Just as there is no sprout for a seed roasted by fire, so also the Karma of the knower of the truth will not yield birth.
   89. The knower burns down all the righteous and unrighteous Karma pertaining to the period of ignorance as fire the cotton.
   90. When the self-knowledge is attained, the being is not bound by acts done by him and done to him, like lotus-leaf by water.
   91. Through (the operation of) speech, body and mind, a lot of Karma is being done (by beings) always, but the Yogin who is one among them is in the form of pure consciousness.
   92. Being of the form of pure consciousness, the knowledge ‘my speech’, ‘my mind’ and also ‘my body’ is certainly producer of its own accord.
   93. Then when looked into carefully the Yogin is not the agent, for, if he were the agent, always there is the defect, namely experiencing the result of what has not been done.
   94. Just as the butter taken from the milk does not again become milk when thrown back into it, similarly the knower is a knower for ever.
   95. Just as the cotton carried by the wind goes to the ten directions, so also the Karma of the knower.
   96. The Karma of the beings who think thus does not verily cause birth. But the Karma of those who lack such a thinking leads to birth.


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