Abstract
According to the traditional Indian philosophy as reflected in the Upaniṣad, all objects or incidents relating to the material or phenomenal world being mutable are regarded as unreal (asat) as opposed to the only Real (sat) termed the One in the Ṛgveda, Brahman in the Upaniṣad. According to Nāgārjuna’s philosophy as presented in the Mahāprajñāpāramitā Śāstra, all elements, physical as well as mental, are impermanent, and so, they are non-substantial (śūnya) and not unconditioned. The ultimate reality, or the eternal dharmalakṣaṇa, does not come from anywhere nor does it go anywhere; in it there is neither birth nor extinction and therefore reminds us the Absolute of the Ṛgveda or atman of Upanisad. This Absolute, together with the all the animates and inanimates in the material or the phenomenal world, gives rise to the concept of the single whole termed Brahman. This is in essence the doctrine termed the Viśiṣṭa Advaitavāda expounded by Rāmānuja (c. twelfth century A.D.) in his Śrībhāya based on Brhamasūtra’s commentary written by Bodhāyana. This unified entity is the ‘Quantum Reality’ from Indian metaphysical standpoint. This is supported by the Nāsadīyasūkta in the Ṛgveda, followed by the Śrīsūkta in the Ṛgveda, in all ancient Upaniṣad, and also by Lord Buddha in the Aggaññita Sutta. Brahman has been described as Śūnya, the space unlimited. This idea has later been reflected as Śūnya Brahma or Śūnya Puruṣa in the Jagannātha or in the Mahimā cult in Odisa. Starting with concept of voidness mentioned as ‘vyoma’ and ‘tucchaya’ in the Ṛgveda and the roundness of the Universe as mentioned in Śatapathabrāhmaṇa (middle of the seventh century B.C.), ancient India adopted a small circle as a symbol to denote void.
Keywords
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Appendix
Appendix
S- 1 | na jāyate mriyate vā vipaścinnāyaṁ kutaścinna babhūva kaścitᅵ |
ajo nityaṁ śāśvato’yaṁ purāṇo na hanyate hanyamāne śarīre ‖-kaṭhopaniṣad, I.2.18 |
S-2 | na jāyate mriyate vā kadācinnāyaṁ bhutvā bhavitā vā na bhūyaḥ ᅵ |
ajo nityaṁ śāśvato’yaṁ purāṇo na hanyate hanyamāne śarīre —— gītā, II.20 |
S-3 | jalānalādibhirnāśṁ yon a yāti sa pudgalaḥ ᅵ25- gaṇitasārasaṁgrahaḥ, [3], p.3 |
S-4, | (i) Aphorism-1athāto brahmajijñāsā ᅵ1.1.1, Brahmasūtra, Śrībhāṣya, 6 , p.4 |
Commentary adhītasāṅga-saśiraska-vedasya adhigatālpāsthiraphala-kebalakarmajñānatayā | |
saṁjātamokṣābhilāṣasyānanta-sthiraphala- brahma-jijñā-hyantarabhāvinᅵ | |
-Brahmasūtra, Śrībhāṣya 6 , p.4 | |
S-4 | (ii) The explanation of the word ‘brahma’ following the commentary: brhmaśabdena (ca) svabhāvatonirastanikhiladoṣo’na-vadhikātiśayāsaṅkheya- kalyāṇaguṇagaṇaḥ puruṣottamo’bhidhīyate ᅵBrahmasūtra, Śrībhāṣya, p.5 |
S-5, | (i) Aphorism-2 janmādyasya yataḥ‖1.1.2, Brahmasūtra, Śrībhāṣya 6 , p. 271 |
S-5, | (ii) asya-acintyavividh-avicitraracanasyaniyatadeśakālaphalabhoga brhmādistambaparyantakṣetrajña-miśrasya jagataḥ yataḥ yasmāt sarvesvarāt nikhilaheyapratyanīkasvarūpāt satyasaṁkalpātjñānā- nandādyananta-kalyāṇguāt sarvajñāt sarvaśakteḥ paramakārūṇikāt puṁsa sṛṣṭisthitipralayāḥ, pravartante, tadbrahmeti sūtrārthaḥ│ Brahmasūtra, Śrībhāṣya 6 , pp. 271–272. |
S-6 | śāstraṁ yasya yoniḥ kāraṇaṁ pramāṇaṁ, tacchāstrayoni; tasya bhāvaḥ |
śāstrayonitvaṃ ∣ tasmāt brahma-jñānakaraṇatvāt śāstrasya, tadyonitvaṃ brahmaṇaḥ ∣ | |
- Brahmasūtra, Śrībhāṣya 6 , p. 280 |
S-7 | yathorṇābhiḥ sṛjate gṛhnate ca |
yatha pṛthivyāmoṣadhayoḥ saṁbhavantiᅵ | |
yathā sataḥ puruṣāt keśalomāni | |
tathā ‘kṣarāt saṁbhavatīha viśva | |
‖Muṇḍakopaniṣad, I.i.7 10 |
S-8 | brahmaivedammṛtaṁ purastād brahma paścādbrahmadakṣiṇaścottareṇaᅵ |
adhaścordhaṁ ca prasṛtaṁ brhamaivedaṁ viśvamidaṁ variṣṭhaṃ ‖Muṇḍakopaniṣad, II.ii.11 9 |
S-9 | sarvaṁ khalvidaṁ brahma —— Chāndogya Upaniṣad (III. 14.1,) 10 |
S-10 | ekaṁ sadviprā bahudhā vadantyagniṁ yamaṁ mātariśvānamāhuḥᅵ(ṚṚgveda, I.164.46 |
S-11 | cijjaḍānāṁ tu yo draṣṭā so’cyuto jñānavigrahaḥᅵ |
sa eva mahādeva sa eva hi mahāhariḥ ‖ | |
sa eva jyotiṣāṁ jyotiḥ sa eva parameśvaraḥ ‖ 12 Skandopaniṣad 12 |
S-12 | Ṛtamātmā paraṁ brahma satyamityādikā budhaiḥᅵ |
kalpitā vyavahārārthaṁ tasya sajñā mahātmanaḥ ‖Yogavaśiṣṭha Utpatti Prakaraṇa 13 |
S-13 | Nāsadīya Sūkta 14 : |
nāsadāsīnno sadāsīttadānīṁnāsīdrajo no vyomā paro yat— | |
kimārīvaḥ kuha kasya śarmannabhaḥkimāsīd gahanaṁ gabhīraṃ—— 1 | |
namṛtyurāsīdamṛtaṁna tarhi na rātryā anha āsīt praketaḥ— | |
ānīdavātaṁsvadhayā tadekaṁtasmāddhānyanna paraḥkiñcanāsa—— 2. | |
tama āsīttamasā gūḍhamagre’praketaṁ salilaṁsarvamā idaṁ | |
tucchayenābhvapihitaṁyadāsīttapasastanmahinā jāyataikaṁ—— 3. | |
kāmastadgre samavartatādhi manaso retaḥ prathamaṁ yadāsīt— | |
satobanhumasati niravindan hṛdi pratiṣyā kavayo manīṣā—— 4. | |
tiraścīno vitato raśmireṣāmadhaḥ svidāsīt— | |
retodhā āsanmahimān āsan svadhā avastāt prayatiḥparastāt—— 5. | |
ko addhā veda ka iha pravocat kuta ājātā kuta iyaṁvisṛṣṭiḥ— | |
arvagdevā asya visarjanenāthā ko veda yata āvabhūva—— 6. | |
iyaṁvisṛṣṭiryata āvabhūva yadi vā dadhe yadi vā na— | |
yo asyādhakṣaḥparamevyomantso aṅga veda yadi vā na veda—— 7. |
S-14 | Sṛṣṭisūkta 16 : ṛtaṁ ca satyaṁcābhīddhāttapaso’dhyajāyataᅵ |
tatorātryajāyata tataḥ samudro arṇavaḥ ‖1. | |
samudrādarṇavādadhi saṁvatsaro ajāyataᅵ | |
ahorātrāṇi vidadhadviśvasya miṣato vaśī ‖2. | |
sūryacaṁdramasau dhātā yathā pūrvamakalpayetᅵ | |
divaṁca pṛthivīṁcāṁtarikṣamathosvaḥ ‖ 3. |
Translation
Due to the growth (or expansion) (abhīddhāt) of Ṛtaṁand Satyaṁ (both meaning Brahman), which revealed through the austerity of sages (belonging to the preceeding cycle of creation) (tapasaḥadhi ajāyata), there evolved the ocean of air and the sea. (1).
From oceans, there evolved whole years, days and nights and therefrom (i.e. from the oceans) manifested the Lord of the Universe (viśvasya vaśī, the dhātā (also called the Prajāpati), the Lord of the Universe, miṣataḥ–prakaṭībhavataḥ, manifested) (2).
(Then) as devised earlier, the dhātā created the Sun and the Moon, days, the Earth, the sky and other higher regions (svaḥ, mahaḥ, etc.) (3).
S-15 | ūrdhvamūlo’vākśākha eṣośvatthaḥ sanātanaḥᅵ |
tadeva śukraṁ tad brahma tadevāmṛ tamucyateᅵ | |
tasmin lokāḥ śritāḥ tadu nātyeti kaścanaᅵ etadvai tat ‖Kaṭhopaniṣad, canto III 1. 12 |
Translation
With the roots (spread) above and branches (with all the leaves) downwards (avāk – downwards avākśākha – that which has the branches downwards), this aśvattha (pippal, commonly called pipal or pipul) (tree) is eternal (sanātanaḥ – existing from time immemorial, having no beginning, imperishable). That alone is resplendent (i.e. impressive for being richly colourful – śukraṁ). That is Brahman. That alone is said to be immortal. In That is contained (śritaḥ – contained) in the world. Also (u) from That (tat) not any one (kaścana – any one) can slip off (ati + eti). This verily is that.
S-16 | ūrdhvamūlamadhaḥśākhamaśvatthaṁ prāhuravyayaṃᅵ |
chandāṁsi yasya parṇāni yastaṁ sa vedavid—— Gītā, Chapter 15, verse 1 20 |
Translation
The aśvattha with roots spreading high up and branches downwards and whose leaves stand for (worldly) desire, pleasure, is rightly described as immortal. He who knows it (the tree representing Brahman as the shelter of the whole world) knows the meaning of the Vedas.
S-17 | yadūrdhaṁ divaḥ, yadavāk pṛthivyāḥ yadantarā dyāvāpṛthivī ime, yadabhūtaṁ |
ca bhavacca bhaviṣyaccetyācakṣate, Ākāśa eva tadotaṁ ca protaṁ cetiᅵ | |
-Bṛhadāraṇyaka Upaniṣad, III. viii. 7) 24 |
S-18 | sarvaṁ tatparamaṁ śūnyaṁ na paraṁ paramātparaṃᅵ Tejabindūpaniṣad (verse 11) 14 |
S-19 | vyāmamātri bhavatiᅵvyāmamātro vai puruṣaḥᅵpuruṣaḥ prajāpatiḥᅵ prajāpatiragnirātmasammitāṁ tadyoni karotiᅵparimaṇḍalā hi yoniraratho’yaṁ vai loko gārhapatya u va’ayaṁ lokaḥᅵ – śatapathabrāhmaṇa, 7ᅵ1ᅵ1ᅵ37 manatraḥᅵ |
S-20 | bhūmnaḥ kratuvat jyāyasvaṁ, tathā hi darśayati ‖55 – Brahmasūtra, Śrībhāṣya, p, 398. 30 |
Translation
(The meditation of) the whole (bhūmnaḥ⇐singular of the sixth case ending of bhūman, meaning the whole) is superior (jyāyasvaṁ – to be considered as superior) as in the case of sacrifice; indeed the scripture shows this.
S-21 | parīkṣitaṁbhāvānāṁpratyakṣaṃ— abhāvānāṁparīkṣyate— dvividhohyabhāvaḥ— yatkiñcinna kadācidbhavati gaganāravindādi, kiñcicca kadācidbhavadapi kencidrūpeṇa kutracidbhavati, na sarvadā na rūpāntareṇa na khalvapi sarvatra— tatrādyo’vastubhūtovastubhūtastvanyaḥ— |
―abhāvaparīkṣā 36 in the Vaiśeṣika Darśanaṃ. |
Translation
(The act of) carefully examining an existence or an occurrence is pratyakτaθ. Different types of abhāva is now analysed. A thing may never occur (even) in traces, just as a lotus or something like that in the sky, or a thing may be such as its traces may seldom occur somewhere, but not everywhere, not even always in any form whatsoever. The first kind of abhāva is avastubhūta (non-materialistic) and the latter is vastubhūta.
S-22 | The clarification of abhūtaṁ nāstītyanarthāntaraṃ: yanna bhavati tadabhūtaṁ yannavidyate tannānāstītyanayostulyo’rthaḥᅵprāgutpatte partaścātmaprahāṇānna bhavati kāryayātaṁ tadāt- manetyabhūtamiti nāstīti cocyateᅵ---------yadyabhūtaṁ nāstītyeko’rthaḥ, nāsti ghatogehe iti pratḥītirnopapadyte, na hi ghatonaṁ nāstītiᅵ- abhāvaparīkṣā36in the Vaiśeṣika Darśanaṃ |
Translation
(The statements) ‘that a thing does not occur’ and ‘a thing is not present’ bear the same meaning. A thing produced or existed before and later due to abandonment or for some other cause, ceases to occur, is also its absence… That which is inexistent bears the same meaning as it is not present. The notion that ‘a (particular) pitcher is not in the room’ does not arise if the room was formerly devoid of the pitcher. (It is a case of vastubhūta abhāva.)
S-23 | niṣkramaṇaṁ praveśanamityĀkāśasya liṅgaṃ ‖ 19. – Vaiśeṣika Darśanaṃ.ibid. |
Commentary of the above aphorism by Prof. Sarmā:: ākāśohyavakāśaṁ dadātiᅵ tato niṣkrāmati praviśati caᅵ yatra cāvakāśo nāsti na tatraite bhavataḥᅵtasmādanumīyate asyĀkāśaṁ yadavakāśaṁ dadātītiᅵasya pratyavasthānaṃᅵ- Ākāśa parīkṣā, Vaiśeṣika Darśanaṃ. 41 |
Translation
Ākāśa provides room (or space) and is (meant) for entrance or exit. Where there is no room (compartment), these (operations of entrance or exit) do not occur. Therefrom it appears that the space which this Ākāśa provides is not a place to reside.
S-24 | tadaliṅgamekadravyatvāt karmaṇaḥ—— 20. – Vaiśeṣika Darśanaṃ.ibid. |
Translation
As the operations (of egress and ingress) from the same object (Ākāśa is taken for one among the nine dravyas in vaiśeṣika darśanaṃ), that (Ākāśa) has no mark (or characteristic or feature).
Commentary of the above aphorism: niṣkramaṇaṁ praveśanañceti dvayaṁ na liṅgamĀkāśasyaᅵkasmāt? eka dravyatvāt karmaṇḥ karmakhalvetat niṣkramaṇaṁ praveśanañcaikasmin dravye samavaiti; yanniṣkrāmati praviśati ca, na tvedakāśe’pi samavaiti; naitadĀkāśasy liṅgaṃᅵ- Vaiśeṣika Darśanaṃ.ibid.
Translation
‘Going out (of it)’ and ‘entering into (it)’ are not the characteristics of Ākāśa. Why? (These are the) operations relating to the same object; and indeed these two operations of going out and entering into the same object (place) are associated, because coming out (of an object) is followed by an (earlier) entrance (there); but these two are not associated operations in this Ākāśa. This Ākāśa has no characteristic (like a materialistic abode).
S-25 | saṁyogādabhāvaḥ karmaṇaḥ. 22.- Vaiśeṣika Darśanaṃ.ibid |
Translation
These (two) operations (of entrance and exit) occur in absence of (instrumental/material) contact (i.e. lack of conjunction implies absence of any action).
Summary S-25 to S-27:
-
(i)
khalvākāśḥ sarvagato’pi na sarvatra karmotpattinimittaṃᅵ
-
(ii)
vyatirekābhāvat pūrvabhāvaniyamonaᅵ
-
(iii)
mūrtasaṁyogābhāvastatra heturevamākāśo’pyavakāśanimittaṁ hetur-bhavatiᅵ
-
(iv)
khalvemĀkāśaṁ bhāvavadupādhibhedādbhidyateᅵ
-
(v)
ekatve Ākāśasya. – Vaiśeṣika Darśanaṃ, ibid.
Translations
-
(i)
Indeed this Ākāśa is omnipresent, but is not everywhere as the cause of any action.
-
(ii)
Due to the lack of logical discontinuance, it has no beginning.
-
(iii)
It is a cause for making room for space, having no material confinement, or in other words, it is a space to accommodate everything, keeping the thing unchanged.
-
(iv)
Indeed this unique Ākāśa is discriminated due to its variance in its appearances.
-
(v)
It is singular.
S-26 | dvirardhe: |
apanīte ityadhyāhāraḥyadā jijñāsite ṣaḍakṣare chandasi kati vṛttāni bhantīti? tadā taṁchandokṣarasaṁkhyāṁbhūmau sthāpayitvā tato’rdhaṁapanayet│tasmin apanīte dvau labhyate│ tatastāt dvisaṁkhyāṁbhumau pṛthak prastārayet │tataḥśeṣāśtatra trayo’kṣarasaṁkhyā bhavanti│teṣāṁardhayituṁaśakyatvāt kiṁiti āha│ (Piṅgala’s chandasūtraṃ42) | |
rūpe śūnyaṁ: | |
viṣamasaṁkhyāto rūpaθapanayet, tasmin apanīte śūnyaρlabhyate│ tat pūrvalabdhāyā dvisaṁkhyāyā adhastāt sthāpayet│tato dvisaṁkhyā avaśiṣyate, tato’rdhe apanīte punardvisaṁkhyā labhyate│taṁśūnyādhastāt sthāpayet│tato rūpe śūnyaṁ labhyate│tad dvisaṁkhyāyā adhastāt sthāpayet│ (Piṅgala’s chandasūtraṃ 42 |
Translation
When asked, in a metre of six syllables, how many recurrences of lines (padas/caraṇas) are possible? Then putting the number of letters of the metre on the ground, its half should be removed. After removal of that, two is obtained. Then the number two is to be placed separately on the ground. Here the remainder (after making the half of six) consists of three letters. It is said, due to incapability of getting half of that what to do?
From the odd numeral deduct 1 and put aside the number 0 below the number 2 set aside before. The remainder 2 is halved (as this 2 is divisible by 2); its half is removed, and again 2 is to be written below the 0 (written earlier); after the removal of 1 from 2 at the preceeding stage, the remainder 1 cannot be halved, and put the number śūnya below the number 2 set aside in the former case. Hence the heading rūpe śūnyaṁ.
S-27 | śūnyantu vaśikaṁ tucchariktake. 11 47 |
Translation
Zero (śūnya) is also void (vaśikaṁ), devoid or destitute of (riktaḥ) and trifling (tuccha).
S-28 | dhanayordhanamṛṇmṛṇayordhanarṇayoraṁtaraṁsamaikyakhaṁ |
ṛṇaikyamṛṇaṁdhanaśūnyayordhanaṁśūnyayoḥśūnyayoḥśūnyaṁ│31 | |
śūnyavihīnamṛṇamṛṇaṁdhanaṁdhanaṁbhavati śūnyamĀkāśaṁ│(1st line of 33) | |
śūnyarνayoḥkha kha śūnyarνayorvā vadhaḥśūnyaṃ│ (2nd line of 34) | |
khodhφtamṛṇṃdhanaṃ vā tacchedaṃkhamṛṇadhanavibhaktaṃ vā│ (1st line of 36) | |
- Brāhmasphuṭasiddhāntaḥ, 52 pp.243–244 |
Translation
The sum of two positive (numbers) is positive, the sum of two negatives is negative, the sum of a positive and a negative is their difference and the sum of a positive and a negative quantity of equal magnitude is zero. (31).
-
Zero when added to a negative (number) gives a negative, to a positive gives a positive and to zero gives zero. (first line of 33).
-
A negative (number) less zero is the negative (number), a positive (number) less zero is the positive (number)and zero is (like) the space.
-
Zero multiplied by a negative (number) is zero, multiplied by a a positive (number) is zero and multiplied by zero is also zero.
-
A negative (number) or a positive (number) is upon (i.e. divided by) zero is tacchedaṁ and zero divided by a negative or by a positive (number) is zero.
S-29 | yoge khaṁkτepasamaṁ, vargādau khaṁkhabhājito rāśiḥ— |
khaharaṁsyāt khaguṇaḥ khaṁ khagṇνaśca śeṣavidhau—— 45 | |
śūnye guνake jāte khaṁkṣepasamaṁ, hāraścet punastadā rāśiḥ— | |
abikṛta eva jñeya, tathaiva khenonitaśca yutaḥ—— 46 – Līlāvatī [24] |
Translation
When a number is added to cipher, the sum equals the additive, the square and other powers of cipher is cipher; a number divided by cipher is (termed) ‘khaharaḥ’, and it should be considered in accordance with the rule of finding remainder (śeṣavidhau) and should be considered by multiplying it by cipher. Cipher multiplied by a number gives zero, and the product when divided by cipher gives back the original number; the same (unchanged state) occurs when cipher is subtracted from or added to a number.
S-30 | khayoge viyoge dhanrṇa tathaiva |
cyutaḥŚūnyatāstad viparyāsmeti— | |
vadhādau viyat khasya khaṁkhena ghāte— | |
khahāro bhavet khena bhaktaśca rāśiḥ—— —— 3——:Bījagaṇitaṃ [28] |
-
Meanings of essential words: cyutaḥ, deviated from/deprived of, here, subtracted from; Śūnyatāḥ, from zero; viparyāsaṃ, opposite in (sign); viyat, (sky) cipher; the word vadhādau has been used to mean multiplication and division of cipher by a number, product of ciphers, powers or roots of cipher.
Translation
When cipher is added to or subtracted from a positive or a negative number, the number remains unchanged. Their sign is reversed when subtracted from cipher. Cipher multiplied or divided by a number is cipher, any power or any root of cipher is also cipher; a number divided by cipher is khahāraḥ.
S-31 | yo’kṣṇornimeṣasya kharāma bhāga sa tatparastacchata bhāga uktā truṭiḥ. |
─ verse 16, kālamānādhyāyaḥ, madhyamādhikāraḥ, siddhāntaśiromaṇi 54 . |
-
[Meaning of essential words: akṣṇoḥ nimeṣaḥ, i.e. of one nimeṣaḥ (time required for a single winking) of an eye, kharāma = 30, kharāmabhāgaḥ = (1/30)th part, tatparastacchatabhāgaḥ(tatparaḥ + tat + śatabhāgaḥ) = one-hundredth part of tatpara].
Translation
One-thirtieth part of nimeṣaḥ of an eye (time required for a single winking of an eye) is one tatpara; one-hundredth part of tatpara is one truṭi, and one truṭi = \( \frac{1}{3000} \)th part of the time for a single winking [28].
S-32 | dināntara spaṣṭa khagāntaraṁ syādgatiḥ sphuṭā tatsamyāntarāleᅵ36 |
koṭiphalaghni mṛdukendrabhuktistrijyoddhṛ tā karkimṛgādikendre | |
tayā yutonā grahamadhyabhuktistātkālikī mandaparisphuṭā syātᅵ37 | |
-spaṣṭādhikāraḥ, gaṇitādhyāyaḥ, siddhāntaśiromaṇi, 55 p.178 |
Meanings of essential words: khaga, that which moves in the sky, a planet, here used to mean the mean position of a planet; tatsamayāntarāle, in that interval of time; koṭiphalaghnī, multiplying by the koṭiphala; mṛdukendrabhukti, daily motion of the mandakendra; trijyodhṛtā, divided by the radius of the kakṣāvṛtta; karkimṛgādikendre, in the karkikendra (the region starting from first point of Cancer and extending up to the first point of Capricorn) or in the mṛgādikendra (the region starting from first point of Capricorn and extending up to the first point of Cancer); grahamadhyabhuktiḥ, mean daily motion of the planet; tayāyutonā, is to be increased or decreased by that; tātkālikī, instantaneous; mandaparisphuṭā, instantaneous motion of the mandaspaṣṭagrahaḥ.
Translation
The difference of the true motions of planet (at the epoch of its rise or at the midday) is its true motion in that interval (verse 36).
The motion of the mean anomaly during the interval (mṛdukendrabhukti) multiplied by the koṭijyā of the mandakendra (i.e. by the R.cosine of the planet’s initial anomaly, when R is the radius of the kakτāv tta) and the product is divided by the radius (of the kakṣāvṛtta). The result is to be added to or subtracted from the mean (daily) motion of the planet accordingly as the kendra lies in the region starting from first point of Cancer and extending up to the first point of Capricorn or in the region starting from first point of Capricorn and extending up to the first point of Cancer (verse 37).
S-33 | adyatana-śvastana-spuṭagrahayoraudakiyodinārdhajayorvātākālikayorvā yadantaraṁkalādikaṁsā sphuṭagatiḥ │ adyatanācchastane nyune vakragatirjñeyā│tatsamayāntarāla iti │tasya kālasya madhye’nayā gatyā grahaścālayituṁyujyata│iyaṁkila sthūlāgatiḥ│atha sūkṣmā tātkālikālikī kathyate│tuṅgagatyunācandragatiḥkendragatiḥ│anyeṣāṁgrahāṇāṁgrahagatireva-kendragatiḥ│mṛdukendrakoṭiphalaṁkṛtvā tena kendragatirguṇyā trijyaā bhājyā labdhena karkyādikendre grahagatiryuktā kāryā│mṛ gādau tu rahitā karyā│ evaṁtātkālikālikī mandaparisphuṭ ā syāt│ – spaṣṭādhikāraḥ, gaṇitādhyāyaḥ, siddhāntaśiromaṇi,55, p.179 |
Translation
The difference between the longitudes of a planet at the epoch of its rise or at the noon on a certain day and that on the next day at the same epoch is the true speed of the planet in minutes. If today’s longitude be less than that of yesterday, then the motion is to be regarded as retrograde within the interval. It is proper to consider that a planet moves in this way within the interval. This is indeed a rough estimate of the motion of a planet. Now is stated the precise instantaneous (motion of a planet). The longitude of the Moon less her longitude at the apsis is her kendragati. In the cases of all other planets, the difference of longitudes of the kendras (mandakendra – mean anomaly) on 2 successive days alone denotes their daily speed. Finding the R.cosine ratio of the planet’s initial anomaly (when R is the radius of the kakṣavṛtta of the planet in question), multiply that by the daily motion of the mandakendra, and divide the product by the radius (of the kakṣavṛtta); the result is to be added to or subtracted from the planet’s daily motion accordingly as the kendra lies in the region starting from first point of Cancer and extending up to the first point of Capricorn or in the region starting from first point of Capricorn and extending up to the first point of Cancer. Thus the instantaneous motion of the mandaspaṣṭagrahaḥ will be obtained.
S-34 | Transliteration (following the mode of pronouncing of Bengali words in Gangetic West Bengal): |
he ananta, jethā tumi dhāraṇā-atīt | |
sethā hote ānander abyakta-saṅgīt | |
jhariyā parhiche nāmi, adṛśya agama | |
himādriśikhar hote jāhnabīr samaᅵ | |
jagater prātaḥkāle diyechila dekhā | |
ādi andhakār –mājhe, yethā raktacchabi | |
asta jabe jagater śrānta sandhyārabi | |
naba naba bhubaner jyotirbaṣparāśi | |
puñja puñja nihārikā jar bakṣe āsi | |
phiriche sṛjanbege meghkhaṇḍasama | |
yuge yugāntare̶̶̶̶ ─ᅵNaivedya, verse no. 80, p.304 56 . |
S-37 | Transliteration: (following the mode of pronouncing of Bengali words in Gangetic West Bengal) |
he sakal īśvarer parama īśvar, | |
tapobanatarucchāye meghamandrasvar | |
ghoṣaṇā kariyāchila sabar upare | |
agnite jalete, ei biśvacarācare, | |
banaspati oṣadhite ek debatār | |
akhaṇḍa akṣay aikyaᅵse bākya udār | |
ei bhārateriᅵNaivedya, verse no. 57, p. 293, 56 |
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Mukhopadhyay, A. (2019). Quantum Reality and the Theory of Śūnya. In: Bhatt, S.R. (eds) Quantum Reality and Theory of Śūnya. Springer, Singapore. https://doi.org/10.1007/978-981-13-1957-0_5
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