Srimad Bhagavatam   
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Siddhanta Panjara ( by Vinayaka ) - Part 2

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 Five

   97. Disciple: O teacher, I wish to know the nature of Maya in order to give it up. What is abandoned without knowing, that abandonment is indeed not real abandonment.
   98. That is truly abandoned which is given up having known ‘this is thus’. Therefore O compassionate one, explain to me the nature of Maya.
   99. Preceptor: That which endows (apparent) differentiation to beings with regard to their parts, is defined as Maya by the knowers of the essence of all scriptures.
   100. That which produces diverse distinctions in the Supreme is verily called Maya by the examiners of the nature of Maya.
   101. That which brings about impossible aberrations in the form of Brahman is verily called Maya by those learned in the essence of all scriptures.
   102. That which appears to the intellect as having attributes in the one devoid of all attributes, as duality in the non-dual, is called Maya.
   103. (The notion of) reality in the unreal is determined as Maya and that of unreality in the real is accounted for by the same; how it happens is explained (below).
   104. A snake in the rope and silver in the shell appear even in the mind of the being who knows (the truth).
   105. Although the rope and the shell are real, the snake and the silver which are unreal, appear in them.
   106. Then again, on the unreal serpent and silver the knowledge that ‘this is rope’, ‘this is nacre’ is dawned.
   107. In this body which is unreal, resolved as one’s own, both the notion ‘I am the body’ and the true knowledge arise.
   108. In the consciousness which is of the nature of reality and in God of the same nature, non-reality, non-consciousness and absence of supremacy appear.
   109. Karma is said to be of two kinds – Vaidic and Tantric. Purity of speech, mind and body is the actual result of the two.
   110. Unreality is attributed by all to the result which is real and reality is attributed to Anima, etc., which are unreal.
   111. Also, reality is imagined in the heaven, etc., which are unreal. Such an assumption is determined as Maya in the world.
   112. All these are not reasonable, but always appear; the unreasonable yet manifested object is called unreal.
   113. Falsity, the Primordial, the unmanifested, the indestructible, darkness, knowledge and ignorance are proclaimed as synonyms of Maya.
   114. Maya is held to be of two kinds – pure and impure. That of the form of transmigration is impure, (while) that which removes transmigration is pure.
   115. Of these two, the nature of the impure Maya has been described by me. Now I will speak of the nature of the pure one for the release of oneself from bondage.
   116. Interest in study, in association with the virtuous, in Mantra-Sastra, Japa, respect for the preceptor, oblation and worship are known as pure Maya.
   117. For the beings of the nature of pure Maya, for the devoted and for the wise, the knowledge of reality arises through proper practice.
   118-119(a). On the attainment of knowledge, the devotion of the knower becomes perfect; and living on the earth, appears as mad, dumb or inert.
   119(b)-120. The knower because of contrary qualities is not one among those people who are possessed of desire, anger, etc., passionate and unrestrained just as a swan is different from cows due to difference in qualities.
   121. The pure Maya makes the transmigration reject the embodied who moves about to experience the (results of) actions which have begun to operate.
   122. Having bestowed final release from the body to the blessed one, Maya then extinguishes itself for lack of substratum.
   123. It has been shown by me in many ways to refute each of those whose scriptures conclude that there is no Maya.

Chapter Six

   124. Disciple: The nature of Maya narrated by you is indeed knowledge. How does that (Maya) remove the transmigration which is unreal ?
   125. How does the Maya which is unreal give rise to the release which is real ? You may please remove this doubt remaining in my mind.
   126. Preceptor: O disciple, just as the unreal dream cognition ‘I am a Chandala’ occurred all of a sudden to the pure noble Brahmin.
   127. Then in front of this Chandala, who was a thief in the forest, appeared a lion possessing a body as huge as a mountain,
   128. Seeing that unreal mighty lion, the Brahmin agitated with fear, woke up abandoning the state of being a Chandala,
   129. Just as the lion which is unreal removed the state of being Chandala, so also, the Maya which is unreal certainly removes transmigration.
   130. Just as the face reflected in a mirror, though itself unreal, makes the real face known,
   131. So also the pure Maya which is unreal reveals to the pure-minded mortals the self which is of the form of reality.
   132. Thus when Karma diminishes, the Mahamaya, which is pure and impure, gives beings the liberation, which is of the form of the destruction of Maya itself.
   133. Just as in the world the fire in the wood perishes because of the destruction of the wood, so also in the world Maya perishes because of the lack of substratum.
   134. Having understood well our doctrine and fixing this in mind and rejecting other doctrines, move about with ease.

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