Surya Siddanta – Part 3
The more I translate the Surya Siddanta, the more I am surprised, how was this even mistaken for a literature describing astronomy. The only reason I can give for this is that the person translating it, translated it for what they had already understood and force fitted the concepts into it, rather than translating it for what it is actually telling and understanding that actual text. Sure, the Surya Siddanta talks about orbits, spheres and progress in spherical curvatures, but does this imply astronomy? I don’t think so. Possible, this is the reason that the translators were misled. But, in no way, can I reconcile the fact that this book is talking about astronomy. It seems to have described the steps in the transformation of that underlying environment to this reality around us. Sure, this can be projected to apply to stars and planets and solar system. But that is just an application of the described concept.
As I have said before, astronomy can be studied as the observable in the form of light, red shifts, microwave energy residues and many such observables and conclusions drawn from by connecting these that are observed. But, this will only give us a knowledge of the observable which was, always in the past, events that have already occurred. And such conclusions are always limited by our ability to observe and understand. That is never the true state of reality around us. To be able to really know the true state of the surrounding reality, we have to compensate for the method in which we understand. As how I have said in the part 2, “kalpa” or “appears as” is very important in this case. We need to know what in the underlying environment appears as what to our brains, then and only then can be drill down from the intelligence we have to the true knowledge of the underlying environment.
The science in this literature is so intricate, that even understanding it needs concentrated pondering on what has been said. I wonder how someone actually found this or reasoned it or what did someone have to do to know this? To be able to discern this level of detail in the formation of the reality around us, I find the amount of control the person had over the occurring thought must have been humungous and the concentration on the subtle to follow through as a thread must have been enormous. Hats off to the person or people who wrote this literature.
Continuing with the Surya Siddanta, in the last part, I left off at a point where the thoughts were grouped together to form a sphere using a series of detected changes. They still had not moved and had to be present at the same location. In this blog, I will translate the verses beyond this, which starts talking about how a flow starts happening to this sphere and the first level of transformation to the “I”.
graharkShadevadaityAdi sRjatosya carAcaram kRtAdrivedA divyAbdAH shatanghA vedhasau gatAH graha + aksha + deva + daita + Adi + sRjata + asya + carAcaram = acquiring + axis + energy + inertia + starting + cause to flow + happen + movable and immovable kRta + adhri + veda + divya + abdAH + shata + anghA + vedhasau + gataH = made + unrestrained + knowledge + illusionary + indistinct + 100 + parts + of knowledge + have passed
Here to note is the translation of devadaitya. Typically deva and daitya are translated as gods and demon. But, as I have said in Aitreya Upanishad and other places, deva truly is energy. In which case if daitya is the opposite of deva, then, the opposite of energy is inertia. Hence, deva daitya is really energy and inertia, which makes a better sense in this context. The axis cannot grasp God and demon, but can grasp energy and inertia.
The next important part to recognise is carAcaram which translates as movable and unmovable. Typically this is called “the world” which gives sense that “movable” relates to the living beings, while the unmovable relates to non-sentient such as stone. This is not true when we look at the underlying context of translation. We are still at a point where living is not present. But, what we have is that changes in the underlying environment that can acquire motion or a progression in change and that which changes in the underlying environment and does not acquire progression. This is movable and unmovable. The change with progression can be detected and that without progression cannot be detected and remains unobservable by us. Also to be noted is only here does the sRjata or flow starts. Till then, there is no flow in detection and hence no manifestation can occur.
So, this verse translates to:
The axis starts grasping energy and inertia causing the flow of movable and immovable, unrestrained knowledge making indistinct illusion, after a hundred parts of knowledge has elapsed
pashrcAd vrajantoatijavAnnakShatriH satataM grahAM jIyamAnAstu lambante tulyameva svamArgagAH pashcAd + vraja + anta + atijava (an) + nakSha + triH + satataM + grahAH = once + roaming + ends + instantly + approach + triple + continuously + holding jIya + mAna + astu + lamba + ante + tulyam + eva + sva + mArgagAH = individual + thought + of existence + is got + at the end + equivalent + also + self + path
This translates to:
At the end of drifting, it instantly approaches triple continuously holding, at the end, thought of existence is got, equivalent also to self-path
What is important in this literature is to understand the various references to different numbers. For e.g., the triple continuously holding here, refers to the “three thought making a collection” that was described previously, It says: “In this manner, three of this kind connected together, making “becomes” collection, appearing as if there is abundant creation, it is said, that is many variegated”. To also note is, what is described as “existence” is the continuous presence of this “three thought collection” being able to move in a path by itself or self-path. Consciousness, awareness etc which we define is a higher construct from this “thought of existence”.
prAggatitvamatasteShAM bhagaNaiH pratyahaM gatiH pariNAhavashAd bhinnA tadvashAd bhAni bhuNjate pRAg + gati + tva + mata + (asta) + eShAM + bhagaNaiHa + prati + ahaM + gatiH = forward + path + other + thought + exists + seeking + series of becomes + each and every + "I" + path pariNAha + vashad + bhinnA + tad + vashad + bhAni + bhunjate = expanse + origin + detached + that + origin + emerges + experience
To note here is bhagaNa which is typically translated as the revathy star. But when the actual meaning is taken into consideration, it translates as “bha” + “gaNa” which is “becomes” + “multitude”. Hence I have translated this as a “series of becomes”. So, what does this mean? If you look around us, we find there are events that have happened, events that are happening and events that are yet to happen. The “events that have already happened” direct the future events. Similarly, change is only possible to be detected if, we can have a reference against which this change is detected. That reference has to be a series of something that has already happened or “become”. This is the “series of becomes”. So, this verse translates to:
Seeking other thoughts within the series of becomes in the forward path, is path of each “I”, origin detached from expanse, from that origin emerges experience
Here, the transformation occurs that forms the first “I” or “ahaM”. To note, from the underlying environment, this is the second transformation. The first was where “seven 1/3rd orbits formed a thought”. Subsequently, the thought formed a collection, which established itself by creating atleast a 100 thoughts before a sphere of thoughts was formed, in this sphere of thoughts energy flows to make it move and form a “series of becomes”. In this “series of becomes” the first “I” starts forming to create experience.