Background
Prakrti is undifferentiated (avisesa) matter in which there is a balance of Sattva (entropy), Rajas (change in enthalpy/work done) and Tamas(negentropy). It is the matter form in which entropy cancelled out negentropy and there is no change in enthalpy (no work done). Hence prakrti does not evolve.
It is Quark-Gluon-Plasma that existed at the origins of Universe. QGP is indeed undifferentiated matter. It cannot evolve as entropy and negentropy cancel out each other. There is no work done as there is no change in overall energy.
From this prakrti, mahat comes when sattva (entropy) acquires preponderance.. How does it happen..? We will see..
Meanwhile what are the evidences which establish something..? Seen, inferred and logically appropriately constructed are the three evidences that establish something to our mind. For eg. how do we know every object has some potential energy..? We see energy being expressed from matter, being received by matter. We infer energy exists in matter.
Something that is subtle, cannot be inferred easily by all above and can only be inferred by its effects. From mahat, all are understood by their effects.
Sloka 4
Seen, Inferred, adequately expressed (logical construction) are the evidences of establishment. These three kinds of evidences are sought to measurably establish evidences to our mind.
Sloka 5
That in every object perseverant or potential energy is seen is known from the three-fold inference. Energy precedes the particles/objects, Energy is received/heard in objects, Energy is expressed well from objects.
We infer energy precedes the particles. We see energy is received/heard in particles. We hear energy is expressed from particles. These three are inferences for every ‘visaya’/object to have potential energy (adhyavasaya)
Dṛṣṭam: perception; Prati - viṣāyādhyavasāyaḥ: is the ascertainment of each respective object (by the senses); anumānam: Inference; trividhaṁ - ākhyātam: is declared to be of three kinds; tat: that (i.e. inference)
liṅga-liṅgi-pūrvakam: is preceded by a knowledge of the mark and of that of which it is the mark; āptavacanam tu: while valid testimony; āpta śrutiḥ: is the statement of trustworthy persons and the Vedas.
Sloka 6
Ordinary matter through visual observations, in-depth indriyas/organs by inferences, thereafter even not established, beyond the sight/inferences by appropriate knowledge course is possible.
To establish something that cannot be seen or inferred appropriate Agama is needed.
Agama means ‘course’. It is the ‘course’ of knowledge. One has to go through a course of knowledge to understand those that are beyond sight and inferences.
atīṅdriyāṇāṁ pratītiḥ: beyond the senses ; sāmānyataḥ dṛṣṭāt anumānāt: ordinary through inference based on general observations;Parokṣam: unintelligible things; tasmād api ca asiddham: not established even by it; āpta- āgamāt siddham: is established by appropriate Revelation.
Visual observations are enough for ordinary/day-to-day events to be proved, inference is needed in case there is something beyond our senses. But there are certain things that are totally un-intelligible or un-known that are beyond even the understanding through our senses. They are revealed only through appropriate revelations (like Vedas).
Sloka 7
[FONT="]Why is something unintelligible or unknown..? It is because of it being long distance, being very close, from impaired organs, from being subtle, from being obstructed, from being overpowered or surpassed, from mingling together with others etc..[/FONT]
[FONT="]Atidūrāt[/FONT][FONT="]: from excessive distance; [/FONT][FONT="]sāmīpyāt[/FONT][FONT="]: from proximity;[/FONT][FONT="] indriyaghātāt[/FONT][FONT="]: from impairment of the senses; [/FONT][FONT="]mano 'nava[/FONT][FONT="] - sthānāt: from absent mindedness; [/FONT][FONT="]saukṣmyāt[/FONT][FONT="]: from subtlety; [/FONT][FONT="]vyava - dhānāt[/FONT][FONT="]: from intervention; [/FONT][FONT="]abhibhavāt[/FONT][FONT="]: from suppression (by others); [/FONT][FONT="]samānābhihārāt[/FONT][FONT="]: and from intermixture with other similar objects; [/FONT][FONT="]ca[/FONT][FONT="]: and others.[/FONT]
[FONT="] [/FONT]
Sloka 8
From the unascertained, from subtelety, but not the non-existent, effects of them can be ascertained. Beginning from Mahat, that and its workings/effects, change in form of prakrti or in the same form (their effects are ascertained).
If something is not non-existent, but unascertained, subtle, then it can be ascertained through its effects. Beginning from Mahat, through its effects can be ascertained.
[FONT="]Tatanupalabdhiḥ[/FONT][FONT="]: Its non-perception; [/FONT][FONT="]saukṣmyāt[/FONT][FONT="]: is because of its subtlety; [/FONT][FONT="]na abhāvāt[/FONT][FONT="]: not because of its non-existence; [/FONT][FONT="]kāryataḥ[/FONT][FONT="]: through its effects; [/FONT][FONT="]tat upalabdheḥ[/FONT][FONT="]: as it is apprehended; [/FONT][FONT="]tat ca kāryam[/FONT][FONT="]: and its effect is; [/FONT][FONT="]Mahat ādi[/FONT][FONT="]: and the rest; [/FONT][FONT="]Prakṛti- sarūpam[/FONT][FONT="]: similar to Prakṛti; [/FONT][FONT="]virūpam ca[/FONT][FONT="]: and dissimilar.[/FONT]
-TBT
Prakrti is undifferentiated (avisesa) matter in which there is a balance of Sattva (entropy), Rajas (change in enthalpy/work done) and Tamas(negentropy). It is the matter form in which entropy cancelled out negentropy and there is no change in enthalpy (no work done). Hence prakrti does not evolve.
It is Quark-Gluon-Plasma that existed at the origins of Universe. QGP is indeed undifferentiated matter. It cannot evolve as entropy and negentropy cancel out each other. There is no work done as there is no change in overall energy.
From this prakrti, mahat comes when sattva (entropy) acquires preponderance.. How does it happen..? We will see..
Meanwhile what are the evidences which establish something..? Seen, inferred and logically appropriately constructed are the three evidences that establish something to our mind. For eg. how do we know every object has some potential energy..? We see energy being expressed from matter, being received by matter. We infer energy exists in matter.
Something that is subtle, cannot be inferred easily by all above and can only be inferred by its effects. From mahat, all are understood by their effects.
Sloka 4
Dṛṣṭam anumānam āptavacanam ca sarvapramāṇasiddhatvāt |
trividham pramāṇam ishtam, prameyasiddhiḥ pramānād dhi
Seen (drstam), Inferred (anumAnam) and adequately worded/appropriately expressed (apta vacanam) are all (sarva) from the evidences of (pramana) establishment (siddhatvat). Three kinds of (trividham) evidences (pramAnam) are sought (ishtam) to measurably establish (pramya siddhih) the evidences to our mind (dhi)trividham pramāṇam ishtam, prameyasiddhiḥ pramānād dhi
Seen, Inferred, adequately expressed (logical construction) are the evidences of establishment. These three kinds of evidences are sought to measurably establish evidences to our mind.
Sloka 5
Prativiṣayādhyavasāyo, dṛṣṭam trividhaṁ anumānam ākhyātam |
ta liṅgalingipūrvakam āptaśrutir āptavacanam tu
In every external object manifestation (prati-visaya) perseverant energy (adhyAvasAya) is seen (drstam), is known (akhyatam) from the three-fold (trividha) inference (anumAnam). Precedes (purvakam) the real `particles (linga lingi), well heard/received, well worded.ta liṅgalingipūrvakam āptaśrutir āptavacanam tu
That in every object perseverant or potential energy is seen is known from the three-fold inference. Energy precedes the particles/objects, Energy is received/heard in objects, Energy is expressed well from objects.
We infer energy precedes the particles. We see energy is received/heard in particles. We hear energy is expressed from particles. These three are inferences for every ‘visaya’/object to have potential energy (adhyavasaya)
Dṛṣṭam: perception; Prati - viṣāyādhyavasāyaḥ: is the ascertainment of each respective object (by the senses); anumānam: Inference; trividhaṁ - ākhyātam: is declared to be of three kinds; tat: that (i.e. inference)
liṅga-liṅgi-pūrvakam: is preceded by a knowledge of the mark and of that of which it is the mark; āptavacanam tu: while valid testimony; āpta śrutiḥ: is the statement of trustworthy persons and the Vedas.
Sloka 6
Sāmānyatas tu dṛṣṭad, atīndriyānām prasiddhir anumānāt |
tasmād api cāsiddham, parokṣam āptāgamāt sādhyam |6.|
Ordinary through visual observations (sAmanyas tu drstad), beyond the organs (ati indriyanam) established (pra siddhir) through inferences (anumAnam), therefore (tasmAd) even (api) and not established (ca asiddham), beyond the sight (para -aksam) appropriate knowledge course (Apta Agama) possible (sAdhyam).tasmād api cāsiddham, parokṣam āptāgamāt sādhyam |6.|
Ordinary matter through visual observations, in-depth indriyas/organs by inferences, thereafter even not established, beyond the sight/inferences by appropriate knowledge course is possible.
To establish something that cannot be seen or inferred appropriate Agama is needed.
Agama means ‘course’. It is the ‘course’ of knowledge. One has to go through a course of knowledge to understand those that are beyond sight and inferences.
atīṅdriyāṇāṁ pratītiḥ: beyond the senses ; sāmānyataḥ dṛṣṭāt anumānāt: ordinary through inference based on general observations;Parokṣam: unintelligible things; tasmād api ca asiddham: not established even by it; āpta- āgamāt siddham: is established by appropriate Revelation.
Visual observations are enough for ordinary/day-to-day events to be proved, inference is needed in case there is something beyond our senses. But there are certain things that are totally un-intelligible or un-known that are beyond even the understanding through our senses. They are revealed only through appropriate revelations (like Vedas).
Sloka 7
Atidūrāt sāmīpyād, indriyaghātān mano’navasthānāt |
saūkṣmyād vyavadhānād abhibhavāt samānābhihārāt ca |7.|
From long distances (atidUrat), from very close proximity (samipyad), from impaired organs, from new place of manas (mano navasthAnat), from subtlety, from intervention/obstruction (vyava - dhAnad), from overpowering/surpassing (abhibhAvat), from mingling together with ordinary/regular (samAna abhihArat), the unknown, unintelligible remains so..saūkṣmyād vyavadhānād abhibhavāt samānābhihārāt ca |7.|
[FONT="]Why is something unintelligible or unknown..? It is because of it being long distance, being very close, from impaired organs, from being subtle, from being obstructed, from being overpowered or surpassed, from mingling together with others etc..[/FONT]
[FONT="]Atidūrāt[/FONT][FONT="]: from excessive distance; [/FONT][FONT="]sāmīpyāt[/FONT][FONT="]: from proximity;[/FONT][FONT="] indriyaghātāt[/FONT][FONT="]: from impairment of the senses; [/FONT][FONT="]mano 'nava[/FONT][FONT="] - sthānāt: from absent mindedness; [/FONT][FONT="]saukṣmyāt[/FONT][FONT="]: from subtlety; [/FONT][FONT="]vyava - dhānāt[/FONT][FONT="]: from intervention; [/FONT][FONT="]abhibhavāt[/FONT][FONT="]: from suppression (by others); [/FONT][FONT="]samānābhihārāt[/FONT][FONT="]: and from intermixture with other similar objects; [/FONT][FONT="]ca[/FONT][FONT="]: and others.[/FONT]
[FONT="] [/FONT]
Sloka 8
Saūkṣmyāt tadanupalabdhir, nābhāvāt kāryatas tadupalabdheḥ |
mahadādi tat ca kāryam, prakṛtivirūpaṃ sarūpaṃ ca
From the subtelety (saukmyAt) that is unascertained (tad anupalabhdi), not unexistent (na abhavAt), the effects (kAryatas) ascertain that (upa palabdhi). Beginning from Mahat (mahat Adi), that and its workings/effects (tat ca kAryam), change in form of prakrti or in the same form.mahadādi tat ca kāryam, prakṛtivirūpaṃ sarūpaṃ ca
From the unascertained, from subtelety, but not the non-existent, effects of them can be ascertained. Beginning from Mahat, that and its workings/effects, change in form of prakrti or in the same form (their effects are ascertained).
If something is not non-existent, but unascertained, subtle, then it can be ascertained through its effects. Beginning from Mahat, through its effects can be ascertained.
[FONT="]Tatanupalabdhiḥ[/FONT][FONT="]: Its non-perception; [/FONT][FONT="]saukṣmyāt[/FONT][FONT="]: is because of its subtlety; [/FONT][FONT="]na abhāvāt[/FONT][FONT="]: not because of its non-existence; [/FONT][FONT="]kāryataḥ[/FONT][FONT="]: through its effects; [/FONT][FONT="]tat upalabdheḥ[/FONT][FONT="]: as it is apprehended; [/FONT][FONT="]tat ca kāryam[/FONT][FONT="]: and its effect is; [/FONT][FONT="]Mahat ādi[/FONT][FONT="]: and the rest; [/FONT][FONT="]Prakṛti- sarūpam[/FONT][FONT="]: similar to Prakṛti; [/FONT][FONT="]virūpam ca[/FONT][FONT="]: and dissimilar.[/FONT]
-TBT
