SIDDHANTA PANJARA - Chapter Three
[A Basket of Philosophical Conclusions]
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 ?