SIDDHANTA PANJARA - Chapter One

SIDDHANTA PANJARA - Chapter One

 

[A Basket of Philosophical Conclusions]

 

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.